Repeating the Congregational Salāh

18th May 2015

 

السلام عليكم و رحمة الله و بركاته

Question: If a group of brothers arrive late to the Masjid and as a result missed the Jamā’at, is it permissible for them to perform their own Salāh in congregation in the same prayer hall or is it Makrooh?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

The above issue relates to the case of takrārul Jamā’at (repetition of the congregational prayer). The Hanafi jurists have outlined four conditions for the repeated congregational Salāh becoming Makrooh Tahreemi. They are as follows,

  1. Performed in a local Masjid with a fixed Imām and a Muadhin. It is not read in a public road Masjid where there is no fixed Imām or Muadhin or a service station.
  2. The first Jamā’at was performed with Adhān and Iqāmah.
  3. The repeated Jamā’at is performed in the same area (in the prayer hall near to the Mihrāb) as the first one. If performed anywhere other than the prayer hall or away from the Mihrāb then not Makrooh.[1]

If none of the above conditions is fulfilled then the repeated Jamā’at does not become Makrooh. One must not exploit the above ruling by habitually arriving late to the Masjid as this in itself is Makrooh. Every effort should be made to arrive promptly to the first congregational Salāh.

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bābul Imāmat p. 288-289 vol 2

وَيُكْرَهُ تَكْرَارُ الْجَمَاعَةِ بِأَذَانٍ وَإِقَامَةٍ فِي مَسْجِدِ مَحَلَّةٍ لَا فِي مَسْجِدِ طَرِيقٍ أَوْ مَسْجِدٍ لَا إمَامَ لَهُ وَلَا مُؤَذِّنَ –

وَلَوْ كَرَّرَ أَهْلُهُ بِدُونِهِمَا أَوْ كَانَ مَسْجِدَ طَرِيقٍ جَازَ إجْمَاعًا؛ كَمَا فِي مَسْجِدٍ لَيْسَ لَهُ إمَامٌ وَلَا مُؤَذِّنٌ وَيُصَلِّي النَّاسُ فِيهِ فَوْجًا فَوْجًا، فَإِنَّ الْأَفْضَلَ أَنْ يُصَلِّيَ كُلُّ فَرِيقٍ بِأَذَانٍ وَإِقَامَةٍ عَلَى حِدَةٍ كَمَا فِي أَمَالِي قَاضِي خَانْ اهـ وَنَحْوُهُ فِي الدُّرَرِ، وَالْمُرَادُ بِمَسْجِدِ الْمَحَلَّةِ مَا لَهُ إمَامٌ وَجَمَاعَةٌ مَعْلُومُونَ كَمَا فِي الدُّرَرِ وَغَيْرِهَا. قَالَ فِي الْمَنْبَعِ: وَالتَّقْيِيدُ بِالْمَسْجِدِ الْمُخْتَصِّ بِالْمَحَلَّةِ احْتِرَازٌ مِنْ الشَّارِعِ- وَبِالْأَذَانِ الثَّانِي احْتِرَازًا عَمَّا إذَا صَلَّى فِي مَسْجِدِ الْمَحَلَّةِ جَمَاعَةٌ بِغَيْرِ أَذَانٍ حَيْثُ يُبَاحُ إجْمَاعًا- عَنْ أَبِي يُوسُفَ أَنَّهُ إذَا لَمْ تَكُنْ الْجَمَاعَةُ عَلَى الْهَيْئَةِ الْأُولَى لَا تُكْرَهُ وَإِلَّا تُكْرَهُ، وَهُوَ الصَّحِيحُ، وَبِالْعُدُولِ عَنْ الْمِحْرَابِ تَخْتَلِفُ الْهَيْئَةُ كَذَا فِي الْبَزَّازِيَّةِ انْتَهَى. وَفِي التَّتَارْخَانِيَّة عَنْ الْوَلْوَالِجيَّةِ: وَبِهِ نَأْخُذُ