Among the evidence for the non-prescription of multiple congregations in the mosque is the prescription of the prayer of fear at its proper time and the impermissibility of delaying it.
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The Shaykh : What confirms what has preceded is that the wisdom of legislation necessitates the non-prescription of a second congregation because it abolishes the first. We found that the Wise Lawgiver did not permit repeating the congregation at a time when we cannot imagine a time when a Muslim would be more in need of the permissibility of repeating the congregation than the time of the prayer of fear. Many types of the prayer of fear came in the Sunnah, seven of which are established, or seven of them are established, and with the weak hadiths they reach fifteen types.
The important point is that in all these different types of the Prophet’s (peace and blessings be upon him) prayer of fear, there is no second imam. Rather, we find that in all these forms, despite their multiplicity, the Wise Lawgiver maintains the unity of the imam. For example, among the authentic prescribed forms, if the enemy is to the north of the Muslims—meaning if the Muslims face the qiblah, the enemy is behind them and they cannot turn their backs on the enemy because it ambushes them—the imam divides the Muslims into two groups. One group stands behind him facing the qiblah and prays with him. When this group finishes, the Prophet (peace be upon him) stands for the second rak'ah while they sit for the tashahhud and taslim at the beginning of the rak'ah and depart. Then the group that was facing the enemy to the north comes, and they exchange positions, taking the place of the first group, while the Messenger of Allah waits for the second group to come and pray behind him. And as they say in our region in Syria, or in a place other than this and in an inappropriate style, “Yes, what is this intensity, O Messenger of Allah?” What is this... meaning, it is not befitting, what? We maintain the personality of the single imam and task the people to divide into two groups, but behind one imam. Two groups out of necessity, but the necessity did not require multiplying the personality of the imam here. All these forms we mentioned, and the research would be long if I were to enumerate the rest, in all of them we find that the imam is one. Without a doubt, it is easier, and much easier, for the Messenger of Allah (peace and blessings be upon him) to pray with a group of one, two, or three rows as is possible, and then he (peace be upon him) entrusts Abu Bakr or another of the Companions. So while he turns toward the enemy, Abu Bakr turns toward the qiblah to pray with the second group. We do not find this even in this critical situation. What is the secret? What is the point? It is very clear that the connection of the congregation to one imam is an example of unity, cohesion, and solidarity. And this is in a state of need and necessity. Is it conceivable that this Islam, which did not prescribe multiple imams in a state of need and necessity, would prescribe it in a state of safety and tranquility, with people in their homelands and in their homes, safe and secure? The one who prescribes this multiplicity of imams there will not prescribe, and never prescribed, this multiplicity in mosques in the houses of Allah while people are safe and secure.
The important point is that in all these different types of the Prophet’s (peace and blessings be upon him) prayer of fear, there is no second imam. Rather, we find that in all these forms, despite their multiplicity, the Wise Lawgiver maintains the unity of the imam. For example, among the authentic prescribed forms, if the enemy is to the north of the Muslims—meaning if the Muslims face the qiblah, the enemy is behind them and they cannot turn their backs on the enemy because it ambushes them—the imam divides the Muslims into two groups. One group stands behind him facing the qiblah and prays with him. When this group finishes, the Prophet (peace be upon him) stands for the second rak'ah while they sit for the tashahhud and taslim at the beginning of the rak'ah and depart. Then the group that was facing the enemy to the north comes, and they exchange positions, taking the place of the first group, while the Messenger of Allah waits for the second group to come and pray behind him. And as they say in our region in Syria, or in a place other than this and in an inappropriate style, “Yes, what is this intensity, O Messenger of Allah?” What is this... meaning, it is not befitting, what? We maintain the personality of the single imam and task the people to divide into two groups, but behind one imam. Two groups out of necessity, but the necessity did not require multiplying the personality of the imam here. All these forms we mentioned, and the research would be long if I were to enumerate the rest, in all of them we find that the imam is one. Without a doubt, it is easier, and much easier, for the Messenger of Allah (peace and blessings be upon him) to pray with a group of one, two, or three rows as is possible, and then he (peace be upon him) entrusts Abu Bakr or another of the Companions. So while he turns toward the enemy, Abu Bakr turns toward the qiblah to pray with the second group. We do not find this even in this critical situation. What is the secret? What is the point? It is very clear that the connection of the congregation to one imam is an example of unity, cohesion, and solidarity. And this is in a state of need and necessity. Is it conceivable that this Islam, which did not prescribe multiple imams in a state of need and necessity, would prescribe it in a state of safety and tranquility, with people in their homelands and in their homes, safe and secure? The one who prescribes this multiplicity of imams there will not prescribe, and never prescribed, this multiplicity in mosques in the houses of Allah while people are safe and secure.