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The Permissibility of the Second Jamah

When the first Jamaah in the Masjid is finished and later more people

arrive can they make a second Jamaah and pray? What is the ruling according

to the book and the sunnah?

making a second Jamaah in one masjid has a difference of opinion from the

salaf us saliheen some Imams for example, Imaam Ahmad Ibn Hanbal and IshaaqIbn Rahywayyah and other have gone towards a position that a second Jamaah

is permissible where as Imaam Maalik and Imaam Shafiee and Ashaab ur-ray(People of opiinion ie the founders of the Hanafee madhab) held the position

that the second Jamaah is makrooh (disliked). It is the saying of Imaam

Shafiee that the second Jamaah is makrooh in a masjid in which the Imaam

and the Muadhin are fixed. (Kitaab ul Umm of Shafiee (1\136, 137). Where as

it is the saying of Ahnaf Ashaab Ur-Rayy (The companions of the people of

opinion) that it is Makrooh Tahreemi like it has been mentioned in Fataawa

Shaamee. (Of Ibn Aabideen (10th Century Hijree)

THE PROOFS OF THE FIRST GROUP:

It is narrated from Abu Saeed Khudri that the Messenger of Allah saw a

person who was praying alone in the masjid so the Messenger of Allaah said,

Who will take part in transaction and pray with him. It is in the second

narration that a man entered the masjid at the time when the jammat had

finished so the Messenger of Allaah said, Who will give him sadaqa and praywith him, so an individual stood up and prayed with him.

(See Al-Muntaqa li Ibn Jarood (no. 330), Abu Dawood (1/157 no.574),Tirmidhee (1/427 no. 220), Daarimee (1\258, 318), Musnad Ahmad (3\5, 64, 85,

5\45), Musnad Abee Yaala (2/321), Ibn Hibbaan (nos 436, 437, 438),Tabaranee As-Sagheer (1/218, 238), Baihaqee (3/69), Al-Muhalla (4/238),

Haakim (1/209), Sharh us-Sunnah (3/436), Ibn Abee Shaybah (2/322), IbnKhuzaimah (1/632), Nasab ar Rayah (2/57), Tadween Fee Akhbaar Qazween Lil

Rafaee (2/258) Imaam Haakim Said it is Saheeh and Dhahabee agreed with him

This same Hadeeth is narrated in Sunan DaarQutnee (1/277), From Anas Ibn

Maalik. About which Allaamah Nimawee Hanafee said in Athar us-Sunnan (1/267)Isnaaduhu saheehun, Allaamah Zaylee Hanafee In Nasb ar-Rayah (2/58)

Wassandu jayidan. Like wise Haafidh Ibn Hajr al-Asqaalaanee also said thatthe Isnaad is good (Ad-Daraayah (1/173)

It is in Baihaqee that Abu Bakr (Radhiallaahu Anhu) was person who prayed with him

Allaamah

Zailee Hanafee in Nasb Ar-Rayah and Allaamah Suyootee in Quwwatal-Mugtadhee also said the same.

The Hadeeth of Abu Saeed al-Khudree was considered Hasan by Imaam Tirmidhee

and Imaam Haakim, Dhahabee and Ibn Hazm said it was Saheeh. Imaam Baghawee

said after this Hadeeth in his book Sharh us-Sunnah, This Hadeeth proves

(Abu Saeed Al Khudri) that the individual who prayed in the Jamaah once, it

is permissible for him to pray with other people a second time. Like wise it


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is permissible to establish the second Jamaah. This is the saying of manyCompanions and great Taabieen.

Imaam Ibn Qudamaah said, Repeating The Jamaah in the masjid is not Makrooh

(Disliked), it means that when the Imaam of the local Masjid has finished

the congregational prayer and the people for the second Jamaah are present,

then it is Mustahab (Recommended) for them to pray in congregation. This isthe saying of Abdullah Ibn Masood, Ataa, Nakhaee, Hasan, Qataadah and

Ishaaq Ibn Rahawaihah (Al-Mugnee (3/10)

After this Imaam Ibn Qudaamah also mentioned the Hadeeth of Abu Saeed.

It is narrated from Abu Hurairah the Messenger of Allaah said, The reward

of the congregational prayer is 25 times more than the prayer said alone.(Bukhaari with Fath al-Baari (2/299), Muslim with Sharh Nawawee (5/151),

Muwatta of Imaam Maalik (1/29), Nisaae (1/24, 2/103), Tirmidhee (no. 216),Ibn Maajah (no. 787), Daarimee (1/235), Abu Awaanah (2/2), Ibn Khuzaimah

(2/364), Ibn Hibbaan (3/381,382), Baihaaqee (3/60) and Sharh Us-Sunnah

(3/340)

In the same way the Hadeeth of Abdullah Ibn Umar (Radhiallaahu Anhu) mentions the

reward of

27 times. (Bukhaari with Fath al-Baari (2/131).

This Hadeeth in its generality includes the first and second Jamaah from

which we find out that if the first Jamaah of a person is finished then he

can offer his prayer with the second Jamaah and obtain the reward.

It is narrated from Abu Uthmaan al-Jaad that Anas Ibn Maalik passed by theMasjid of Banee Thalabah and said Have you prayed. And is said yes that

was the morning prayer. He ordered one person to call the Adhaan and

Iqaamah, then he led his companions in prayer. (Taaleeqan (Footnote form)

in Bukhaari (2/131) with Fath al-Baari, Musnad Abee Yaala (7/315 no. 4355),

Ibn Abee Shaybah (1/148, 2/321), Baihaqee (3/70), Majmaa az-Zawaaid (2/4),

al-Mataalib al-Aaliyyah (1/118, no. 426), Tagleeq at-Taleeq (2/276), Abdur

Razzaaq (2/291), Tabaqaat al-Muhadditheen Li Abee ash-Shaykh (1/402,403) in

Mawsoolan form)

Abdullah Ibn Masood entered the Masjid and the people had prayed, so he

led Alqamah, Masrooq and Aswad in prayer. (Ibn Abee Shaybah, Abkaar

al-Manan (p. 253) Its chain is authentic, Miraah Sharh Mishkaat (4/104)

From these AHadeeth and Aathaar we find that performing the second Jamaah in

the Masjid is permissible without and this was the position of the Major

Companions (Raa).

The Proofs of those who consider it Makrooh.

It is narrated from Abu Bakrah The Messenger came from the outskirts of

Madinah and he wanted to offer the prayer. He observed that the people had

offered their prayers. So he went to his house and gathered his family


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members and then prayed with them. (al-Kaamil Li Ibn Adiyy (6/2398),Majmaa Az-Zawaaid (2/48), Tabaranee al-Awsat (no. 4379),

al-Imaam az-Zamah, al-Allaamah , al-Muhaddith, al-Faqeeh, Umdah tul Ulama,

Abu Abdur Rahmaan Muhammad Naasir ud Deen al-Albaanee (Rh) said its chain is

Hasan in Tamaam al-Minnah (1/155). And Allamaah Haithamee said Tabaraanee

have narrated it in Muajam al-Kabeer and Awsth, its narrators aretrustworthy.

The conclusion that is drawn form this Hadeeth is that if the second Jamaah

was permissible then the Messenger of Allaah would not have abandoned the

virtues of praying in the Masjid ie he would have prayed in the Masjid

because the reward is greater in praying in the Prophets Masjid than in a

normal Masjid.

FIRSTLYAl-Allaamah, al-Muhaddith, Shaykh ul-Hindh Ubaidullaah Rahmaanee and

Mubaarakpooree said concerning this, Taking this as a proof for the

prohibition (Ie it being Makrooh) of the second Jamaah in the Masjid isobjectionable, because this Hadeeth is not a text for him leading them in

prayer in his house rather there is also the question that he may have led

them in prayer in the Masjid. His going to his house was for gathering his

family members, not for doing the Jamaah. (see Miraat)

If it is accepted that he did lead his family members in prayer at his

house, then it still does not prove the prohibition for performing the

second Jamaah but the deductive point that is proven is that if a man was to

go to a Masjid where the Jamaah had finished then he should not pray in the

Masjid but rather he should go home and pray with his family.

Any way saying that praying in a second Jamaah is Makrooh (disliked) is not

proven from this Hadeeth like it does not prove the prohibition of theindividual person who comes to pray in the Masjid (after the Jamaah is

finished). If this Hadeeth is taken for the second Jamaah being Makrooh,then this also proves that the individual person must not pray in the

Masjid. (Miraat, The Sharh of Mishkaat (4/105)

SECONDLY

The saying of Al-Imaam Al-Muhaddith Abu Abdur-Rahmaan Muhammad Naasir ud deen

al-Albaanee (Alyhee Rahamatullaah) that the chain of this Hadeeth is Hasan, is

objectionable

because one of the narrator of the Hadeeth Baqiyyah Ibn Waleed is aMudallis and he would perform Tadless at-Taswiyyah which is a big form ofTadlees and his hearing (from the teachers or Shuyookh) is not continuously

clear.

Tadlees at-Taswiyyah, is A Tadlees of the Isnaad and it is defined as, whenthere are three narrators, for example the first one is reliable and

trustworthy, the second narrator is Daeef and the third one is reliable andtrustworthy. A Mudallis of the Taswiyyah type omits the second person (The


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Daeef one) from the chain and mentions the name of the 1st and 2nd persononly. (See Al-Kifaayah Fee Ilm Ar-Rawayah (p.364), Nawawee in Al-Irshaad

(p.94), Haafidh Araqee in At-Taqayyid Wal-Aeydah (pp.95-96) who also saidthis is the worst type of Tadlees)

The Stronger Opinion Regarding of Baqiyyah Ibn Waleed.

Baqiyyah Ibn Waleed performed this type of Tadlees, See Al-Kifaayah (p.364),

Jaame At-Tahseel (p. 102-103) of Imaam Elaaae, At-Tabayan (p. 12),

At-Taqayyid Wal-Aeydah (pp. 95-96) and Al-Fiyyah al-Hadeeth Maa Fath

al-Mugheeth (p. 84-85) of Abdur-Raheem al-Araaqee

Ibn Abee Haatim said, Baqiyyah was the person who performed it the most (ie

Tadlees at-Taswiyyah). (Elal Al-Hadeeth (2/161), Fath al-Mugheeth (p. 84),Al-Fiyyah (p. 364)

Imaam Dhahabee quotes, that Abul Hasan Ibn Qattaan said, Baqiyyah would

perform Tadlees from Daeef people and would hold it permissible and if this

correctly proven from him, then this is such an action that it will make histrustworthiness Faasid (Null and void). Imaam Dhahabee writes concerning him

By Allaah this is correct concerning him, that he would do this. (Meezaan

(1/339), Tahdheeb (1/419)

Haafidh Ibn Hajr has mentioned him in the fourth category of the

Mudalliseen. (Tabaqaat al-Mudalliseen (p. 14, 49) for further proofs of him

being a Mudallis see (At-Tabayan Lisabt (p. 12, 16) of Ibn al-Ajamee, Kitaab

al-Mudalliseen (p. 37) of Abu Zarah, Manzoomah of Dhahabee and Manzoomah of

al-Maqdisee Bi-Aahar At-Tabaqaat- Ithaaf al-Ansaaree (p. 6-11-20),

At-Tadlees d: Masfar p. 54, 60 and 369)

Imaam Ibn Hazm said, Such an individual is a fabricator and is open Fisq,

it is therefore Waajib to throw away all his AHadeeth whether Tadlees is

reported in them or not, even if he says he heard.All his narrations are

rejected and not accepted and his trustworthiness is exterminated because he

deceives the people of Islaam. Imaam Sakhawee said, From amongst these

people is Baqiyyah Ibn Waleed. (Al-Ahkaam Fee Usool al-Ahkaam (1/142), Fath

al-Mugheeth (1/227) of Sakhawee.

Imaam Haakim says, Baqiyyah Ibn Waleed has narrated such AHadeeth from the

creation of Allaah that their Names, lineage, reliability are untraceable.

(Maarifah Uloom al-Hadeeth (p. 132)

Imaam Sufyaan Ibn Uyainah called him Abul Ajab (The father of

amazement/surprise) (Ad-Dhufaa of Uqailee (1/163), Meezaan, (1/332),

Tahdheeb (1/418)

Abu Haatim said He is not worthy of Proof. (Meezaan (1/332), Tahdheeb

(1/417)

Imaam Ibn Khuzaimah said, I do not use Baqiyyah as Proof. (Meezaan


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(1/332), Tahdheeb (1/418)

Dhahabee said, Baqiyyah is the person of weird, odd and munkar narrations.Abdul Haqq has said he is not proof in many narrations (Meezaan (1/332)

Imaam Ibn Adiyy said, Baqiyyah opposes the reliable people in some

AHadeeth. (Meezaan (1/337), Al-Kaamil (2/512).

Abu MusHar (d. 210H) who was a great Scholar of Hadeeth from Shaam, He was

put through a lot of trials for rejecting the Aqeedah of the creation of theQuraan by the Khaaliph. (See Tareekh al-Baghdaad (11/72) of Khateeb,

Al-Ibar Fee Khabar Min Ghabar (1/374) of Dhahabee, Tadhkirrah Tal-Huffaadh(1/381) of Dhahabee, Tahdheeb at-Tahdheeb (6/98) of Ibn Hajr

Abu MusHar said The AHadeeth of Baqiyyah are not clean, beware of them

(See Meezaan al-Eitidaal Fee Naqad Ar-Rijaal (1/332) of Imaam Dhahabee(d.748), Tareekh al-Baghdaad (7/124), Tahdheeb (1/417)

The narration of Abdullah Ibn Masood from Ibraaheem that Alqamah al-Aswad

went with Ibn Masood to the masjid where they found the people had already

prayed, so he took them back to the house, where he led them in prayer.

Abdur-Razzaaq (2/409 no. 3883) from him Tabaraanee in Mujam al-Kabeer no.

9380)

This narration contains Hamaad Ibn Abee Suleimaan who was forgetful (SeeMajma Az-Zawaaid (1/119, 120) and a also a Mudallis, (Tabaqaat

al-Mudalliseen). This narration is like on the authority, on the authorityof ie Aan Aan and such a narration is Daeef. So only three narrators are

taken as proof before the forgetting of Hamaad, Allaamah Haithamee said,The narrations of Hamaad that will be accepted are those which were

narrated from him by narrators, before his forgetting. For example Shubah,

Sufyaan ath-Thawree and Hishaam Dastawai, and whoever apart from them (Ie

these three) narrates from him will be after his forgetting. (Majma

az-Zawaaid (1/125).

Approximately this has also been mentioned by Imaam Ahmad Ibn Hanbal (See

Sharh Elal Tirmidhee of Ibn Rajab p.326). Muamar narrated this from Hamaad

therefore it is not a proof.

It has been established authentically above that Abdullah Ibn Masood prayed

the second Jamaah in the masjid and the narration of prohibition is Daeef.

Also the affrimatory action takes precedence over the negatory action andtherefore with these two points in mind there is permissibility of praying

in a second Jamaah in the masjid.

Shaykh Ubaidullaah Rehmaanee (Rahimahullaah) said, According to us the better opinion

is that if a person reached the masjid and the Jamaah with the established

Imaam had elapsed and he did not pray due to a reason, then it is

permissible and Mubah (Recommended) that he pray with the second Jamaah.


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(Miraat, The Sharh of Mishkaat (4/107)

However it must be stressed this opinion does not permit missing the firstJamaah and praying with the second due to laziness or any other invalid

reason and utmost care and determination must be maintained in order to

reach the first Jamaah

By Abu Khuzaimah Ansaari