Explanation of the Book of the Adhan-04a

The reciter: Musa ibn Isma'il narrated to us, saying: 'Abd al-Wahhab narrated to us, saying: Al-A'mash narrated to us, saying: I heard Abu Salih say: I heard Abu Hurayrah say: The Messenger of Allah (peace and blessings be upon him) said: .

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. This chapter is on the virtue of congregational prayer. We have previously spoken about two reports: one from al-Aswad and the other from Anas ibn Malik. We clarified that the action of Anas ibn Malik (may Allah be pleased with him), in that he called the adhan and iqamah, is to be understood as him being outside the town, and then he entered the town and called the adhan. If that is not the case, then this is from his actions, and there is no basis for his calling the adhan. And in the iqamah of Anas ibn Malik (may Allah be pleased with him) for the congregation in the mosque where it had already been established, there is evidence that repeating the congregation in this manner is not objectionable, contrary to those who said that it is a religious innovation and that if people enter and have missed the prayer, they should pray individually. This has no basis in reasoning whatsoever, and it stems from negligence of the fact that the Messenger of Allah (peace and blessings be upon him) said: . This is a general statement. Then, his saying regarding the man who entered and had missed the prayer: is also evidence for repeating the congregation once more. The scholars have mentioned that this issue has three aspects. The first aspect is that the mosque does not have a regular imam, such as the mosques on the roads. In this case, the congregation is repeated, and there is no doubt in it. Everyone who comes enters and prays in congregation. The second aspect is that this is made a regular practice where the congregation is repeated twice, such as when some people consider it recommended to delay the prayer and others consider it recommended to advance it. The one who recommends advancing it comes and prays in congregation in this mosque, and then the second one comes and prays in congregation. There is no doubt that this is a religious innovation, and the Muslims must agree. The third aspect is in between: a group enters who have missed the prayer. These people pray in congregation, and there is no doubt in this. It remains to be asked: do these people attain the virtue of the original congregation or not? It appears that they do not attain the virtue of the original congregation, but that is better than their praying individually. As for what is narrated from Ibn Mas'ud (may Allah be pleased with him) that he entered the mosque and found that they had already prayed, so he returned to his house and prayed there: if this is authentic from him, then the opposite has also been narrated from him, that he entered a mosque and prayed in congregation. If both are authentic, he has two statements on the issue. However, his returning and not praying in congregation in the mosque does not imply that he did not consider it permissible, as he may have feared that if he established the second congregation, people would be lax and say, "This is the companion of the Messenger of Allah (peace and blessings be upon him), and he missed the prayer and established a congregation." Also, he may have considered the feelings of the first imam, for if he had prayed in congregation after him, it might have occurred to the man that he delayed so as not to pray behind him, or for other reasons. So it is a specific case that allows for various possibilities. But we have the Prophetic Sunnah, which is very clear regarding repeating the congregation if this is not for a regular duty. As for the hadith of Ibn 'Umar and the hadith of Abu Hurayrah, we have previously spoken about them, and there is no need to repeat it. Yes.