This issue has three
forms:
The first form: This is when the observance of the second Jamaa‘ah is a regular issue.
The second form: This is when it is done occasionally.
The third form: This is when the mosque is a market mosque or on a highway and the like. If it is a marketplace mosque where people of the market frequent and two or three or ten men come and pray and then leave, as it happens in the mosques that exist in some marketplaces, it is not disliked to repeat the congregational prayer in this case. Some scholars said: There is consensus and there is no difference of opinion on this point, because this mosque is a place where various groups come and go, and there is no regular Imaam behind whom the people may unite
As for the first form whereby there are always two congregations in the mosque, the first congregation and the second congregation. There is no doubt that this is disliked, if not unlawful, because it is an innovation, and it was unknown during the era of the Prophet and his companions. An example of that is what was well known in al-Masjid al-Haraam before the Saudi government took over it. There used to be four congregations therein, each of the congregations had an Imaam: a Hanbalee Imaam would lead the Hanbalee in prayer, a Shaafi’ee Imaam would lead the Shâfi’iyyah in prayer, a Maalikee Imaam would lead the Mâlikiyyah in prayer and a Hanafee Imaam would lead the Hanafiyyah in prayer. And they said: This is the maqaam for the Shaafi’ee, this is the maqaam for the Maalikee, this is the maqaam for the Hanafee and this is the maqaam for the Hanbalee.
However, when King ‘Abdul-‘Azeez (may Allaah reward him with good) took over Makkah, he said: This is dividing the Ummah; that is, the Muslim Ummah is being divided in one mosque, and this is not permissible. So he united them behind one Imaam, and this was one of his good deeds and virtues (may Allaah have mercy on him). Moreover, it promotes laziness, because people will say: So long as there is a second congregational prayer, we will wait until the second group comes, and the people will turn away from attending the first congregational prayer with the regular Imam.
As for the second form, this is when it happens occasionally. That is, the regular Imaam is the one who leads the congregational prayer in the mosque, but sometimes two or three or more men stay away for a valid excuse; the scholars differed concerning this issue. Some scholars say that the congregational prayer should not be repeated; rather they should pray individually. Some of them say that it should be repeated, and this is the correct view, and it is the view of the Hanâbilah. The proofs of that are:
Firstly: the hadeeth of Ubayy bin Ka’b who reported that the Prophet said: “For a man to pray with another man is better than his praying alone, and for him to pray with two other men is better than his praying with one other man. The more men there are, the dearer it is to Allaah.” [Saheeh: Recorded by Aboo Daawood, an-Nasaa’ee and Ahmad; it was graded authentic by al-Albaanee in Saheeh al-Jaami]
This is a clear text that shows that it is better for a man to pray with another man than to pray alone. If we say that there should not be another congregational prayer, this means that we are given preference to the less-favoured choice (i.e., praying alone), and this is contrary to the text.
Secondly: One day the Messenger was sitting with his Companions when a man came in after the prayer had finished, and he said: “Who will give charity to this man and pray with him?” One of the people got up and prayed with the man.[1] This is a clear text regarding the fact that congregational prayer may be repeated after the regular congregation, since the Prophet encouraged someone to pray with this man.
If someone says that this was charity, but when two men who had missed the prayer pray in the mosque, the prayer of each of them is obligatory; it may be said in response that if the Prophet enjoined doing an act of charity, and one who had already prayed was commanded to pray with this man, how can one who has not prayed not be commanded to pray with this man?
Source: Sharh al-Mumti’, vol. 2, pp. 113-114 by Shaykh Muhammad Saalih al-Uthaymeen (may Allaah have mercy on him)
[1]
[Saheeh: Recorded by
at-Tirmidhee (220) and Ahmad (5/3); it was classified authentic by al-Albaanee
in Saheeh at-Tirmidhee
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