Second Jamaat in Mosque: Permissible? Hadith Evidence New

Second Congregation (Jam’at-e-Thani) in Mosque: Ruling from Quran and Sunnah

Question: What is the ruling regarding the second congregation (Jam’at-e-Thani) for prayer in the mosque? Meaning, when the congregational prayer has been performed in a mosque, and then some other people arrive, can they establish the congregation again? Please clarify in the light of the Book and Sunnah. Also, please review the arguments of those who forbid the second congregation.

Answer..!

Alhamdulillah..!

Nowadays, in many mosques, one sees this note written that conducting a second congregation here is prohibited, by order of the administration… It must be said with great regret that these people not only deprive others of the reward of the congregation but also command the abandonment of the Sunnah of the Holy Prophet (peace be upon him) and the practice of the Noble Companions. This is because, in times of need, a second, third, or fourth congregation can be conducted in the mosque; there is no harm in it. It is true that deliberately staying behind or holding a separate congregation for one’s sect to create discord is wrong. However, if some people remain behind from the congregation due to a valid excuse, or a traveler reaches the mosque late after the congregation is over, then the justification for holding a congregation again in the same mosque is present in authentic Ahadith. The Noble Companions (may Allah be pleased with them), the great Tabi’un, and the Jurists and Muhaddithin (may Allah have mercy on them) have practiced this. And it is known to everyone that the virtue of prayer in congregation is greater than praying alone… Whether it is a mosque, a house, a state of travel, or a war environment, there is virtue in praying in congregation. So, where the congregation is given so much virtue and importance that if someone is praying alone, another should come and join him so they both start a congregation..! Similarly, if a person has prayed with the congregation, he should pray again with the person arriving later to help him attain the reward of the congregation…! And if no companion is found for the congregation, one should make their wife and children stand for the congregation at home…! Even the Hadith states that Allah is very pleased with the person who calls the Adhan and Iqamah and prays alone in the wilderness, and in some authentic Mauquf narrations, it is stated that angels join the one who, despite being alone, starts prayer with the intention of congregation…! Not scores, but hundreds of Ahadith and incidents are found in which the virtues and rulings of praying in congregation are stated; yet, stopping people from praying in congregation in the mosque is beyond comprehension.

Although, there is a difference of opinion among the scholars on this issue as well. For instance, some Imams like Imam Ahmad bin Hanbal (may Allah have mercy on him) and Imam Ishaq bin Rahwayh, etc., have gone towards the view that conducting a second congregation is permissible. Whereas, Imam Malik (may Allah have mercy on him), Imam Shafi’i (may Allah have mercy on him), and the Ashab al-Ra’y (Hanafis), etc., hold the position that a second congregation is Makruh (disliked). Imam Shafi’i says that in a mosque where an Imam and Mu’azzin are appointed, conducting a second congregation is Makruh. If they do conduct the congregation, it suffices. See (Kitab al-Umm by Shafi’i 1/136, 137). While the Ashab al-Ra’y Hanafis say that it is Makruh Tahrimi (prohibitively disliked) as mentioned in Fatawa Shamiyyah etc.

Here we review the arguments of both parties and see which view is in accordance with the Quran and Hadith!

The arguments of the first party, i.e., those arguing for the permissibility of the second congregation in the mosque, are as follows:

First Argument

Jami` at-Tirmidhi

Book: The Book on Salah (Prayer)

Chapter: [What Was Related About] The Congregation In A Masjid Where The Congregation Has Already Been Held

Hadith Number: 220

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، عَنْ سُلَيْمَانَ النَّاجِيِّ الْبَصْرِيِّ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ، قَالَ:‏‏‏‏ جَاءَ رَجُلٌ وَقَدْ صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ‏‏‏‏‏‏فَقَالَ:‏‏‏‏ أَيُّكُمْ يَتَّجِرُ عَلَى هَذَا ، ‏‏‏‏‏‏فَقَامَ رَجُلٌ فَصَلَّى مَعَهُ. قَالَ:‏‏‏‏ وَفِي الْبَاب عَنْ أَبِي أُمَامَةَ،‏‏‏‏ وَأَبِي مُوسَى،‏‏‏‏ وَالْحَكَمِ بْنِ عُمَيْرٍ، ‏‏‏‏‏‏قَالَ أَبُو عِيسَى:‏‏‏‏ وَحَدِيثُ أَبِي سَعِيدٍ حَدِيثٌ حَسَنٌ، ‏‏‏‏‏‏وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ مِنَ التَّابِعِينَ، ‏‏‏‏‏‏قَالُوا:‏‏‏‏ لَا بَأْسَ أَنْ يُصَلِّيَ الْقَوْمُ جَمَاعَةً فِي مَسْجِدٍ قَدْ صَلَّى فِيهِ جَمَاعَةٌ، ‏‏‏‏‏‏وَبِهِ يَقُولُ:‏‏‏‏ أَحْمَدُ،‏‏‏‏ وَإِسْحَاق وقَالَ آخَرُونَ مِنْ أَهْلِ الْعِلْمِ:‏‏‏‏ يُصَلُّونَ فُرَادَى، ‏‏‏‏‏‏وَبِهِ يَقُولُ:‏‏‏‏ سُفْيَانُ،‏‏‏‏ وَابْنُ الْمُبَارَكِ،‏‏‏‏ وَمَالِكٌ،‏‏‏‏ وَالشَّافِعِيُّ:‏‏‏‏ يَخْتَارُونَ الصَّلَاةَ فُرَادَى، ‏‏‏‏‏‏وَسُلَيْمَانُ النَّاجِيُّ بَصْرِيٌّ وَيُقَالُ:‏‏‏‏ سُلَيْمَانُ بْنُ الْأَسْوَدِ، ‏‏‏‏‏‏وَأَبُو الْمُتَوَكِّلِ اسْمُهُ:‏‏‏‏ عَلِيُّ بْنُ دَاوُدَ.

Translation:

Abu Sa’id al-Khudri (RA) says that a man came (to the mosque) and the Messenger of Allah (SAW) had already prayed. So He (SAW) said: “Who among you will trade with this man?” So a man stood up and prayed with him.

Imam Tirmidhi says:

1- The Hadith of Abu Sa’id al-Khudri (RA) is Hasan.

2- In this chapter, Ahadith have also been narrated from Abu Umamah, Abu Musa, and Al-Hakam bin Umair (RA).

3- This is the saying of more than one of the People of Knowledge from among the Companions of the Prophet (SAW) and others from the Tabi’un. They said: There is no harm in people praying in congregation in a mosque where a congregation has already prayed. This is what Ahmad and Ishaq bin Rahwayh also say.

4- And other People of Knowledge say: They should pray individually. This is the saying of Sufyan, Ibn al-Mubarak, Malik, and Shafi’i. These people prefer praying individually.

Takhrig Dar-us-Salam: Sunan Abi Dawud/As-Salat 56 (574), (Tuhfat al-Ashraf: 4256), Musnad Ahmad (3/64, 85), Sunan Al-Darimi/As-Salat 98 (1408) (Sahih)

Sheikh Al-Albani said: Sahih, Al-Mishkat (1146), Al-Irwa (535), Al-Rawd al-Nadir (979)

In Sunan Abu Dawud, the wording is as follows!

Sunan Abu Dawud

Book: The Book on Salah (Prayer)

Chapter: Gathering for prayer twice in the mosque

Hadith Number: 574

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، ‏‏‏‏‏‏حَدَّثَنَا وُهَيْبٌ، ‏‏‏‏‏‏عَنْ سُلَيْمَانَ الْأَسْوَدِ، ‏‏‏‏‏‏عَنْ أَبِي الْمُتَوَكِّلِ، ‏‏‏‏‏‏عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، ‏‏‏‏‏‏أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَبْصَرَ رَجُلًا يُصَلِّي وَحْدَهُ، ‏‏‏‏‏‏فَقَالَ:‏‏‏‏ أَلَا رَجُلٌ يَتَصَدَّقُ عَلَى هَذَا فَيُصَلِّيَ مَعَهُ.

Translation:

Abu Sa’id al-Khudri (RA) says that the Messenger of Allah (SAW) saw a man praying alone, so He said: “Is there no man who will give charity to this one, meaning, pray with him?”

Takhrig Dar-us-Salam: Sunan Tirmidhi/As-Salat 50 (220), (Tuhfat al-Ashraf: 4256), and it is extracted in: Musnad Ahmad (3/64, 85), Sunan Al-Darimi/As-Salat 98 (1408) (Sahih)¹²³⁴

This same Hadith is narrated from Anas bin Malik in Sunan Daraqutni 11/277, regarding which Allama Niyomi Hanafi wrote in Athar al-Sunan 11/267: “Its chain is Sahih.”5 Allama Zayla’i wrote in Nasb al-Rayah on 22/588:6 (And its chain is Jayyid/Good).78

Similarly, Hafiz Ibn 10Hajar Asqalani has declared its chain to be Jayyid.

This narration is narrated through several chains.

Imam Hakim has called this narration Sahih in Mustadrak Hakim, and in Talkhees, Imam Dhahabi has agreed with Hakim.

In Bayhaqi, it is mentioned that Abu Bakr performed prayer with him. Allama Zayla’i Hanafi in Nasb al-Rayah and Allama Suyuti in Qut al-Mughtadhi wrote that the man who stood up and performed prayer together was Abu Bakr (RA).

Takhrig of the Hadith!

Observe!

(Al-Muntaqa by Ibn Jarud (330)

Abu Dawud, (574) Tirmidhi (220) (Darimi 11/258) (Musnad Ahmad 33/64, 85, 5/45) (Musnad Abi Ya’la 22/321) (Ibn Hibban 436, 437, 438), (Tabarani Sagheer 11/218, 238) (Bayhaqi 33/69), (Al-Muhalla 44/238), (Hakim 11/209), (Sharh al-Sunnah 33/436) (Ibn Abi Shaybah 22/322)

(Ibn Khuzaymah (1632), (Nasb al-Rayah 22/57) (Al-Tadwin fi Akhbar Qazwin by Al-Rafi’i 22/258)

From this Hadith, it is known that a second congregation in the mosque is permissible. And if a person arrives at the mosque when the congregation has finished, and he performs prayer again joining with someone in the form of a congregation, then this is correctly legislated and permissible. And the words of the Prophet (SAW) (Who among you will trade with this one? Is there no man who will give charity to this one?) are a witness to this.

In this Hadith, it is explicitly present that the Messenger of Allah (SAW) liked prayer in congregation. For this, he encouraged the man who had already prayed in congregation to go and pray with him so that the prayer of the one coming later would be in congregation. So when there are many people left behind, why should they not conduct a second congregation and pray?

«فَاعْتَبِرُوا يَا أُولِي الأَبْصَارِ» (Surah Al-Hashr: 2)

And remember, the nature of obligatory prayer is fundamentally congregational.

Imam Baghawi (may Allah have mercy on him) says in Sharh al-Sunnah after this Hadith:

” و فيه دليل على أنه يجوز لمن صلى فى جماعة أن يصليها ثانيا مع جماعة آخرين و أنه يجوز أقامة الجماعة فى مسجد مرتين وهو قول غير واحد من الصحابة و التابعين”

“This Hadith contains evidence that it is permissible for one who has prayed in a congregation to pray it a second time with another congregation, and that it is permissible to establish the congregation in a mosque twice. This is the saying of many Companions and Tabi’un.”

Imam Ibn Qudamah (may Allah have mercy on him) says:

” و لا يكره إعادة الجماعة فى المسجد و معناه فى المسجد ومعناه أنه إذا صلى إمام الحى وحضرها جماعة وهذا قول ابن مسعود و عطاء و الحسن والنخعى و قتادة و إسحاق”

“It is not disliked to repeat the congregation in the mosque. Its meaning is that when the Imam of the neighborhood has prayed and another group arrives (it is desirable for them to pray in congregation). This is the saying of Abdullah bin Masud, Ata, Al-Hasan, Al-Nakh’i, Qatadah, and Ishaq bin Rahwayh (may Allah have mercy on them).” (Al-Mughni 33/10)

Then Imam Ibn Qudamah (may Allah have mercy on him) also mentioned the Hadith of Abu Sa’id after this.

Second Argument

Hazrat Anas (RA) was also a proponent of the second congregation.

[عن الجعد أبي عثمان:] مَرَّ بِنا أَنَسُ بْنُ مالِكٍ رضيَ اللهُ عنهُ في مسجدِ بَنِي ثَعْلَبَةَ فقال: أَصَلَّيْتُمْ؟ قُلْنا: نَعَمْ، وذلكَ في صلاةِ الصُّبْحِ، فأمرَ رجلًا فَأَذَّنَ وأقامَ، ثُمَّ صلّى بِأصحابِهِ.

(Ibn Hajar Al-Asqalani (d. 852), Al-Matalib Al-Aliyah 1/196 • Sahih Mauquf)

(Ibn Hajar Al-Asqalani (d. 852), Taghliq al-Ta’liq 2/276 • Its chain is Sahih Mauquf)

(Narrated at length similarly by Abd al-Razzaq (3417), and Ibn Abi Shaybah (7169) similarly, and Abu Ya’la (4355) with slight difference)

“Narrated from Al-Ja’d Abu Uthman that Anas bin Malik passed by us in the mosque of Banu Tha’labah and said: Have you prayed? We said: Yes. And that was during the Fajr prayer. So he ordered a man, who called the Adhan and Iqamah, then he led his companions in prayer.”

(This narration is narrated in suspended form (Ta’liqan) in Bukhari 22/131 with Fath al-Bari, and in connected form (Mausulan) in Musnad Abi Ya’la (4355) 87/315, Ibn Abi Shaybah 22/321, Bayhaqi 33/70, Majma al-Zawaid 22/4, Al-Matalib Al-Aliyah 11/118 (4426), Taghliq al-Ta’liq 22/276, Abd al-Razzaq 22/291, Tabaqat al-Muhaddithin by Abu al-Sheikh 11/402, 403.)

Third Argument

It is in Ibn Abi Shaybah that:

( إبن مسعود دخل المسجد و قد صلوا فجمع بعلقمة و مسروق و الأسود))

“Abdullah bin Masud (RA) entered the mosque and the people had already prayed, so he formed a congregation with Al-Qamah, Masruq, and Al-Aswad.”

(Abkar al-Minan p. 2253, its chain is Sahih. (Mir’at Sharh Mishkat 4/104))

Fourth Argument

Sahih Bukhari

Book: The Book on Adhan (Call to Prayer)

Chapter: The virtue of prayer in congregation.

Hadith Number: 647

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ حَدَّثَنَا عَبْدُ الْوَاحِدِ ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ حَدَّثَنَا الْأَعْمَشُ ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ سَمِعْتُ أَبَا صَالِحٍ ، ‏‏‏‏‏‏يَقُولُ:‏‏‏‏ سَمِعْتُ أَبَا هُرَيْرَةَ ، ‏‏‏‏‏‏يَقُولُ:‏‏‏‏ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:‏‏‏‏ صَلَاةُ الرَّجُلِ فِي الْجَمَاعَةِ تُضَعَّفُ عَلَى صَلَاتِهِ فِي بَيْتِهِ وَفِي سُوقِهِ خَمْسًا وَعِشْرِينَ ضِعْفًا، ‏‏‏‏‏‏وَذَلِكَ أَنَّهُ إِذَا تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ، ‏‏‏‏‏‏ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ لَا يُخْرِجُهُ إِلَّا الصَّلَاةُ، ‏‏‏‏‏‏لَمْ يَخْطُ خَطْوَةً إِلَّا رُفِعَتْ لَهُ بِهَا دَرَجَةٌ وَحُطَّ عَنْهُ بِهَا خَطِيئَةٌ، ‏‏‏‏‏‏فَإِذَا صَلَّى لَمْ تَزَلِ الْمَلَائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ فِي مُصَلَّاهُ، ‏‏‏‏‏‏اللَّهُمَّ صَلِّ عَلَيْهِ اللَّهُمَّ ارْحَمْهُ، ‏‏‏‏‏‏وَلَا يَزَالُ أَحَدُكُمْ فِي صَلَاةٍ مَا انْتَظَرَ الصَّلَاةَ.

Translation:

Musa bin Ismail narrated to us, he said: Abdul Wahid narrated to us, he said: Al-A’mash narrated to us, he said: I heard Abu Salih saying: I heard Abu Hurairah (RA) saying: The Prophet (SAW) said: “The prayer of a man in congregation is twenty-five times more superior to his prayer in his house or in his market. That is because when one performs Wudu and perfects the Wudu, then goes out to the mosque with no other purpose but prayer, he does not take a step but that he is raised a degree by it and a sin is removed from him by it. And when he prays, the angels continue to pray for him as long as he remains in his place of prayer, saying: ‘O Allah, send blessings upon him, O Allah, have mercy on him.’ And one of you continues to be in prayer as long as he waits for the prayer.”

Similarly, in another place:

Sahih Bukhari

Book: The Book on Adhan

Chapter: The virtue of prayer in congregation.

Hadith Number: 645

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ أَخْبَرَنَا مَالِكٌ ، ‏‏‏‏‏‏عَنْ نَافِعٍ ، ‏‏‏‏‏‏عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ، ‏‏‏‏‏‏أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:‏‏‏‏ صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاةَ الْفَذِّ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً.

Translation:

Abdullah bin Yusuf narrated to us, he said: Malik informed us, from Nafi’, from Abdullah bin Umar (RA) that the Messenger of Allah (SAW) said: “Prayer in congregation is twenty-seven degrees more superior than the prayer of a person alone.”

This Hadith, in its generality, includes both the first and second congregations, from which it is known that if a person misses the first congregation, he should perform prayer with a second congregation so he can attain the mentioned virtue.

From the aforementioned explicit Ahadith and Athar, it is known that conducting a second congregation in the mosque is permissible and correct without any dislike (Karahat), and this was the position of the senior Companions (RA).

The arguments of the second party, i.e., those who consider the second congregation Makruh (disliked), and their review:

First Argument:

1- [عن أبي بكرة نفيع بن الحارث:] أنَّ رسولَ اللهِ صلّى اللهُ عليهِ وسلَّمَ أقبلَ من بعضِ نواحي المدينةِ يريدُ الصلاةَ فوجد الناسَ قد صلوا فانصرفَ إلى منزلِه فجمع أهلَه ثم صلى بهم

Narrated from Abu Bakrah (RA) that:

“The Messenger of Allah (SAW) came from some outskirts of Medina intending to pray. He (SAW) saw that the people had already prayed. So He (SAW) went to his house, gathered his family, and then prayed with them.”1112

(Al-Kamil by Ibn Adi 66/3298, Majma al-Zawaid 22/48, Tabarani Awsat (44739) Allama Albani has declared this chain Hasan in Tamam al-Minnah 11/155)1314

And Allama Haythami (may Allah have mercy on him) said that Tabarani has narrated it in Mu’jam Kab15ir and Aws16at. Its men are trustworthy.

From this, it is argued that if a second congregation were permissible without dislike, the Prophet (SAW) would not have abandoned the virtue of the mosque; meaning, the virtue of praying in the Prophet’s Mosque is much greater than praying in a general mosque.

Review of the Argument

First:

Maulana Ubaidullah Mubarakpuri (may Allah have mercy on him) says regarding this, ‘To argue for the dislike of the second congregation from this Hadith is open to question/subject to scrutiny. Because this Hadith is not a text stating that He (SAW) led them in prayer at home, rather there is also the possibility that He led them in prayer in the mosque.

The Prophet’s (SAW) going towards the house was to gather the family members, not to conduct the congregation in the house. In this case, the Hadith would be evidence for the recommendation (Istihbab) of a second congregation in a mosque where a Mu’azzin and Imam are appointed….!

In any case, calling prayer with a second congregation in the mosque Makruh is not proven from this Hadith, just as this Hadith does not indicate the dislike of prayer for a single person coming later to that mosque. If this Hadith is used as an argument for the dislike of repeating the congregation in the mosque, then it would also prove that one should not pray alone in that mosque either.’

(Mir’at 44/105)

Second!

Even if it is accepted that the Prophet (SAW) led his family in congregation at home, the dislike of a second congregation in the mosque is not proven from this. Rather, the very last thing that is proven is that if a person comes to a mosque where the congregation has finished and he finds no other person in the mosque whose prayer remains, he can conduct a congregation with his family members at home to attain the reward of congregation.

Third:

Although Allama Albani has called its chain Hasan, this is subject to scrutiny because Baqiyyah bin al-Walid is in its chain, who is a Mudallis (one who conceals defects in the chain) narrator, and he commits Tadlees al-Taswiyah, which is a very major form of Tadlees, and his affirmation of hearing (Tasreeh bil-Sama’) is not continuous.

See!

Ibn Adi (d. 365), Al-Kamil fi al-Du’afa 8/142 • [In it is] Mu’awiyah al-Atrabulsi, in some of his narrations there are things on which he is not followed.

Al-Mu’allimi (d. 1386), Tarajim Muntakhabah min al-Tahdhib 14/193 • [In it is] Al-Walid bin Muslim, a Mudallis.

Second Argument

( عن إبراهيم أن علقمة و الأسود أقبلا مع ابن مسعود إلى مسجد فاستقبلهم الناس قد صلوا فرجع بهم إلى البيت فجعل أحدهما عن يمينه والأخر عن شماله ثم صلى بهما .))

“Narrated from Ibrahim that Al-Qamah and Al-Aswad came with Ibn Masud (RA) to a mosque, and the people met them having already prayed. So he returned with them to the house, placed one of them on his right and the other on his left, then led them in prayer.” (Abd al-Razzaq 383883) 22/409, Tabarani Kabir (99380)

Review

In the chain of this narration is Hammad bin Abi Sulaiman, who was Mukhtalit (confused in memory/mixed up) and Mudallis.

(See Tabaqat al-Mudallisin 30)

And this narration is Mu’an’an (narrated with ‘An’), and the ‘An’ narration of a Mudallis is weak.

Also, the narration of three narrators before Hammad’s confusion/mixing is considered a proof.

Allama Haythami says:

ولا يقبل من حديث حماد إلا ما رواه عنه القدماء شعبة وسفيان الثورى والدستوائى ومن عدا هؤلاء رووا عنه بعد الإختلاط( مجمع الزوائد 1/125)

“Nothing is accepted from the Hadith of Hammad except what the ancients narrated from him: Shu’bah, Sufyan Thawri, and Al-Dastuwa’i. And those other than these narrated from him after the mixing/confusion.”

Approximately the same thing is reported from Imam Ahmad bin Hanbal (may Allah have mercy on him).

(See Sharh Ilal Tirmidhi by Ibn Rajab p. 326 etc.)

And Ma’mar narrated this narration from Hammad, therefore this is also not an argument/proof.

The second point is that Ibn Masud’s (RA) conducting a second congregation in the mosque has been reported above with a Sahih (authentic) chain.

Therefore, from the aforementioned clarifications, it is known that there is no authentic narration regarding the dislike (Karahat) of the second congregation. Rather, the permissibility of the second congregation is derived from authentic narrations, and this view of permissibility is closer to the truth (Aqrab ila al-sawab).

Maulana Ubaidullah Rahman (may Allah have mercy on him) says:

” فأرجع الأقوال عندنا هو أنه يجوز و يباح من اتى مسجدا قد صلى فيه بإمام راتب وهو لم يكن صلاها وقد فاتته الجماعة لعذر أن يصلى بالجماعة والله أعلم ”

(Mir’at Sharh Mishkat 4/107)

“The preponderant view near us is that it is permissible and allowed for one who comes to a mosque where the appointed Imam has prayed, and he has not prayed it, and he missed the congregation due to an excuse, to pray in congregation. And Allah knows best.”

In any case, it should be remembered that staying behind from the congregation without an excuse and establishing a custom of a second congregation due to laziness and sloth is not correct, because on the other hand, great emphasis has been laid on performing prayer with the congregation, and the Messenger of Allah (SAW) liked that the prayer of the believers be united.

As is the saying of the Messenger of Allah (SAW):

(( لقد أعجبنى أن تكون صلاة المؤمنين واحدة حتى لقد هممت أن أبث رجالا فى الدور فيوذنون الناس بحين الصلوة ))(Ibn Khuzaymah 1/199 . Abu Dawud (506) 1/138)

“It pleased me that the prayer of the believers be one, to the point that I intended to send men into the houses to announce to the people at the time of prayer.”

Apart from this, many authentic and explicit Ahadith have been revealed emphasizing performing prayer in congregation, from which it becomes clear that we should make every effort to pray with the congregation. We should not stay behind from the congregation except for a Shariah excuse because if we leave home with the intention of congregational prayer and the prayer finishes by the time we arrive, then by performing it in the mosque, the reward of the congregation will be received, as is revealed in the authentic Hadith:

Sunan Abu Dawud

Book: The Book on Salah

Chapter: A man leaves for the mosque with the intention of prayer but the congregation has finished, he will still get the reward

Hadith Number: 564

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، ‏‏‏‏‏‏حَدَّثَنَا عَبْدُ الْعَزِيزِ يَعْنِي ابْنَ مُحَمَّدٍ، ‏‏‏‏‏‏عَنْ مُحَمَّدٍ يَعْنِي ابْنَ طَحْلَاءَ، ‏‏‏‏‏‏عَنْ مُحْصِنِ بْنِ عَلِيٍّ، ‏‏‏‏‏‏عَنْ عَوْفِ بْنِ الْحَارِثِ، ‏‏‏‏‏‏عَنْ أَبِي هُرَيْرَةَ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:‏‏‏‏ مَنْ تَوَضَّأَ فَأَحْسَنَ وُضُوءَهُ ثُمَّ رَاحَ فَوَجَدَ النَّاسَ قَدْ صَلَّوْا، ‏‏‏‏‏‏أَعْطَاهُ اللَّهُ جَلَّ وَعَزَّ مِثْلَ أَجْرِ مَنْ صَلَّاهَا وَحَضَرَهَا لَا يَنْقُصُ ذَلِكَ مِنْ أَجْرِهِمْ شَيْئًا.

Translation:

Abu Hurairah (RA) says that the Messenger of Allah (SAW) said: “Whoever performs Wudu and perfects his Wudu, then goes out and finds that the people have already prayed, Allah, the Mighty and Exalted, will give him the like of the reward of those who prayed it and attended it. It will not decrease anything from their reward.”

Takhrig Dar-us-Salam: Sunan An-Nasa’i/Al-Imamah 52 (856), (Tuhfat al-Ashraf: 14281), and it is extracted in: Musnad Ahmad (2/380) (Sahih)

Therefore, one should not stay behind from the congregation without a Shariah excuse. And if one is left behind from the congregation due to some excuse and then conducts a second congregation joining with other individuals, it is permissible without dislike.

( And Allah knows best what is correct )

Reference: https://alfurqan.info/problems/1614