I would like to have your views on the following issue in light of Quran and Hadith. Nowadays we are seeing many Mosques being built due to differences in opinions or people following different school of thoughts. 1) Is it justified for a small group of people to build a separate Mosque in a small locality where a Hanafi Mosque already exists for reasons like they follow another school of thought or they do not follow Hanafi fiqh? 2) If someone stays besides a Hanafi Mosque and he does not follow Hanafi fiqh, is it justified for him to pray in a different Mosque which is far away from his house or should he pray in a Mosque closest to his house? 3) Some people tend to choose Mosques in which they will pray according to the different school of thought. Some even prefer to pray at home rather than praying in a Mosque with a different school of thought. What do you think about this practice? Thank you.
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
1. We cannot comment on the relevant ruling of other madhabs, however it is permissible for a Hanafi to pray behind an Imam that follows another madhab as long as the Imam does not do anything that would invalidate the prayer according to the Hanafi madhab. [i] [ii]
2. As in #1, the answer according to Hanafi madhab is that there is nothing wrong in attending the masjid where one believes the Imam of that masjid to be more knowledgeable and pious. In fact, if one attends this other masjid to benefit from the lessons of the Imam, then it is preferred to the local masjid since he gains both the virtues of the prayer and benefits from the Imam’s lessons as well. [iii] In short, this is not something that should lead to disputes or infighting. Further, we should avoid making a big deal out of an individual’s preference to attend another masjid whose Imam he believes to be more knowledgeable.
3. As answered in #2 above, there is nothing wrong in praying in a different masjid and this should not lead to disputes or accusations. However, if one prays at home, then he is deprived of the reward of the congregational prayer. Therefore, one should perform his salah in the masjid and not at home.
And Allah Ta’āla Knows Best
Sohail ibn Arif,
Student Darul Iftaa
Chicago, USA
Checked and Approved by,
Mufti Ebrahim Desai.
With the following comments:
The differences in Madhabs is based on academic differences and should be tolerated. The adherent of any reliable Madhab should be left free to practice on his Madhab. The administration of the Masjid should even endeavor to facilitate adherents of other Madhabs.
Differences of Madhabs should not lead to disunity. If adherents of another Madhab wish to perform Salaah in a Masjid according to his Madhab, that is his personal choice which should not be interpreted as disunity.
قوله وصحة صلاة إمامه في رأيه) لأن العبرة لرأي المأموم صحة وفسادا على المعتمد؛ فلو اقتدى بشافعي مس) [i]
ذكره أو امرأة صحت لا لو خرج منه دم ط وسيأتي بيانه في باب الوتر
رد المحتار، ١/ ٤٥٠
وصح الاقتداء فيه) ففي غيره أولى إن لم يتحقق منه ما يفسدها في الأصح كما بسطه في البحر) [ii]
(قوله ففي غيره أولى) وجه الأولوية أن النية متحدة في الفرض والنفل، بخلاف الوتر، فهي فيه مختلفة ط أي لأن إمامه ينويه سنة.
(قوله إن لم يتحقق إلخ) فلو رآه احتجم ثم غاب فالأصح أنه يصح الاقتداء به لأنه يجوز أن يتوضأ احتياطا وحسن الظن به أولى بحر عن الزاهدي.
(قوله كما بسطه في البحر) حيث ذكر أن الحاصل أنه إن علم الاحتياط منه في مذهبنا فلا كراهة في الاقتداء به وإن علم عدمه فلا صحة، وإن لم يعلم شيئا كره.
المرجع السابق، ٢/ ٧
ثم الأقدم، ثم الأعظم؛ ثم الأقرب، ومسجد أستاذه لدرسه أو لسماع الأخبار أفضل اتفاقا [iii]
قوله أفضل اتفاقا) أي من الأقدم وما بعده لإحرازه فضيلتي الصلاة والسماع ط)
والأفضل اختيار الذي إمامه أفقه وأصلح، ومسجد حيه وإن قل جمعه أفضل من الجامع وإن كثر جمعه اهـ ملخصا
المرجع السابق، ١/ ٦٥٩
Assalāmu `alaikum Warahmatullāhi Wabrakatuh,
Respected Brother/Sister
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