Question Summary:
What did you say? The second jamaat in masjid (inside masjid not out of the musjid)?

Question Detail:

What did you say? The second jamaat in masjid (inside masjid not out of the musjid)?
According to hanafi fiqh, it is not permissible to perform the second jamaat inside the masjid. 
1.      If the second jamat is going on then, can i join with jamat salaah or pray separately.
2.      If the musallis (omani’s) insist me to perform the second jamaat as an imam then, what i should do ?

Answer :

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh
In regards to performing second jama’ah, there are several cases and their rulings are different. The different cases and their rulings are mentioned hereunder:
1)      The masjid is masjid tareeq (lit. masjid of the way). In other words, the masjid is used by the wayfarers and it does not have an appointed imam and a known group of people who perform their salaat therein.
2)     The masjid does not have an appointed Imam and Mua’zzin.
3)     In the masjid of a locality, people other than the local people performed the first jama’ah.
4)     In the masjid of a locality, the local people performed the first jama’ah without azaan or without proclaiming the azaan.
¨The ruling in regards to the abovementioned four cases is that it is not only permissible to perform the second jama’ah, but, in fact, better to do so. Note: ‘Masjid of a locality’ means a masjid that has an appointed imam and a known group of people.
5)      In the masjid of a locality, the local people performed the first jama’ah with azaan and the second jama’ah is also performed with azaan.
6)     In the masjid of a locality, the local people performed the first jama’ah with azaan and the second jama’ah is performed without azaan but the imam (of the second jama’ah) stands in the middle of the row (saff) of the masjid or the courtyard of the masjid whether in the first row, the last row or anywhere in between. In other words, standing in the middle of the row means to stand in or parallel with the mihrab (as the mihrab is in the middle of the masjid).
¨The ruling in regards to the above two cases is that performing the second jama’ah is makrooh tahreemi (not permissible). Note that in case number 6, the same ruling applies whether the second jama’ah is performed inside the masjid or in the courtyard of the masjid i.e. if the imam stands parallel with the mihrab (i.e. in the middle of the row), it will be makrooh tahreemi.
7)      In the masjid of a locality, the local people performed the first jama’ah with azaan and the second jama’ah is performed without azaan and the imam does NOT stand in the middle of the row of the masjid or the courtyard of the masjid i.e. the imam does not stand in or parallel with the mihrab. In other words, the imam of the second jama’ah stands either towards the right side or the left side in the masjid or the courtyard of the masjid.
¨There is difference of opinion in regards to this seventh case. According to the weightier view, it is makrooh tanzeehi to perform the second jama’ah. The other view is that it is permissible (as opposed to sunnah, mustahab, recommended etc.).  However, one thing is agreed upon according to both the views: that one does NOT get rewards for performing the second jama’ah. Once Rasulullah (Sallallaahu Alaihi Wa Sallam) went out to reconcile between some people. When he returned to the masjid, the people of the masjid had already offered the salaat. Rasulullah (Sallallaahu Alaihi Wa Sallam) went to his house and gathered his family and offered his salaat with them. If there had been any reward for performing second jama’ah in the masjid, Rasulullah (Sallallaahu Alaihi Wa Sallam) would not have left it -- especially in his masjid where the reward is multiplied. Also, the ulama have enumerated many negative outcomes of allowing second jama’ah to be performed. Therefore, one should totally desist from performing second jama’ah in this case.
(Ahsanul Fataawa vol. 3 pg. 322-328 Saeed)
(Imdaadul Fataawa vol. 1 pg. 295-302 Maktaba Darul Ulum Karachi - Jadeed taba’)
(Kifaayatul Mufti vol. 3 pg. 148 Ishaa’at)
قال في الدر المختار: ويكره تكرار الجماعة بأذان وإقامة في مسجد محلة لا في مسجد طريق أو مسجد لا إمام له ولا مؤذن ؛ وقال في حاشية ابن عابدين: ( قوله ويكره ) أي تحريما لقول الكافي لا يجوز والمجمع لا يباح وشرح الجامع الصغير إنه بدعة كما في رسالة السندي ( قوله بأذان وإقامة إلخ ) عبارته في الخزائن : أجمع مما هنا ونصها : يكره تكرار الجماعة في مسجد محلة بأذان وإقامة ، إلا إذا صلى بهما فيه أولا غير أهله ، لو أهله لكن بمخافتة الأذان ، ولو كرر أهله بدونهما أو كان مسجد طريق جاز إجماعا ؛ كما في مسجد ليس له إمام ولا مؤذن ويصلي الناس فيه فوجا فوجا ، فإن الأفضل أن يصلي كل فريق بأذان وإقامة على حدة كما في أمالي قاضي خان ا هـ ونحوه في الدرر ، والمراد بمسجد المحلة ما له إمام وجماعة معلومون كما في الدرر وغيرها قال في المنبع : والتقييد بالمسجد المختص بالمحلة احتراز من الشارع ، وبالأذان الثاني احترازا عما إذا صلى في مسجد المحلة جماعة بغير أذان حيث يباح إجماعا ا هـ ثم قال في الاستدلال على الإمام الشافعي النافي للكراهة ما نصه : ولنا { أنه عليه الصلاة والسلام كان خرج ليصلح بين قوم فعاد إلى المسجد وقد صلى أهل المسجد فرجع إلى منزله فجمع أهله وصلى } " ولو جاز ذلك لما اختار الصلاة في بيته على الجماعة في المسجد ولأن في الإطلاق هكذا تقليل الجماعة معنى ، فإنهم لا يجتمعون إذا علموا أنهم لا تفوتهم وأما مسجد الشارع فالناس فيه سواء لا اختصاص له بفريق دون فريق ا هـ ومثله في البدائع وغيرها ، ومقتضى هذا الاستدلال كراهة التكرار في مسجد المحلة ولو بدون أذان ؛ ويؤيده ما في الظهيرية : لو دخل جماعة المسجد بعد ما صلى فيه أهله يصلون وحدانا وهو ظاهر الرواية ا هـ وهذا مخالف لحكاية الإجماع المارة ، وعن هذا ذكر العلامة الشيخ السندي تلميذ المحقق ابن الهمام في رسالته أن ما يفعله أهل الحرمين من الصلاة بأئمة متعددة وجماعات مترتبة كروه اتفاقا ونقل عن بعض مشايخنا إنكاره صريحا حين حضر الموسم بمكة سنة 551 منهم الشريف الغزنوي وذكر أنه أفتى بعض المالكية بعدم جواز ذلك على مذهب العلماء الأربعة ونقل إنكار ذلك أيضا عن جماعة من الحنفية والشافعية والمالكية حضروا الموسم سنة 551 ا هـ وأقره الرملي في حاشية البحر ، لكن يشكل عليه أن نحو المسجد المكي والمدني ليس له جماعة معلومون ، فلا يصدق عليه أنه مسجد محلة ، بل هو كمسجد شارع ، وقد مر أنه لا كراهة في تكرار الجماعة فيه إجماعا فليتأمل ، هذا وقدمنا في باب الأذان عن آخر شرح المنية عن أبي يوسف أنه إذا لم تكن الجماعة على الهيئة الأولى لا تكره وإلا تكره ، وهو الصحيح ، وبالعدول عن المحراب تختلف الهيئة كذا في البزازية انتهى وفي التتارخانية عن الولوالجية : وبه نأخذ ( رد المحتار: ج 2 ص 342 دار المعرفة )
Now, keeping the abovementioned rulings in mind, let us come to your specific questions:
1, 2) If you missed the original jama’ah, then in the first four cases mentioned above, do join the second jama’ah.  You may become the imam. In the fifth, sixth and seventh cases, do not join the second jama’ah -- let alone becoming the imam of it.  Instead, you may do one of the following:

قال في الدر المختار: ولو فاتته ندب طلبها في مسجد آخر ؛ وقال في الشامية: ( قوله ولو فاتته ندب طلبها ) فلا يجب عليه الطلب في المساجد بلا خلاف بين أصحابنا ، بل إن أتى مسجدا للجماعة آخر فحسن ، وإن صلى في مسجد حيه منفردا فحسن وذكر القدوري : يجمع بأهله ويصلي بهم ، يعني وينال ثواب الجماعة كذا في الفتح ( رد المحتار: ج 2 ص 347 دار المعرفة )
If the other brothers want to make a second jama’ah and they insist on you being the imam, kindly and prudently explain to them the position of the Hanafi Madhab regarding the issue. However, if there is fear of dissension and discord, then there is a leeway for you to join the second jama’ah or to be the imam of the second jama’ah. This is only if azaan is not called out for the second jama’ah and if the imam does not stand in or parallel with the mihrab (i.e. in the middle of the row) whether inside the masjid or in its courtyard.
And Allah Ta'ala Knows Best


Wassalaamu `alaykum


Ml. Faizal Riza
Correspondence Iftaa Student, Australia
 
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

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