Author: jknfatawa1

14^th May 2020

Question: As there is the likely chance that the Masajid will remain closed after Ramadhān, is it permissible to perform Eid Salāh at home?

 الجواب حامداً و مصلياً

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

Answer

In reference to your query, Eid Salāh is wajib that must be performed with specific conditions in order for it to be valid. Amongst those conditions is that it must be performed in a communal place, like the case with Jumu’ah Salāh. Performing it in one’s private residence where there is restricted access for people violates the condition. Albeit some scholars are in favour of its permissibility [which we respect], it is necessary that principles are followed correctly for our worship to be accepted. If someone gives open access to the local community to perform the Eid Salāh at their home or in their garden [or a group of people pray it on a plain field] then it would be valid because the condition of idhnal-Am [which is amongst the fundamental conditions] is now fulfilled. [1] This, however, is not recommended for two reasons; firstly that this practice infringes the government guidelines of social distancing increasing the chances of transmitting COVID-19 between people. Secondly, in allowing it may potentially normalise the practice amongst the laypeople to read it at home with family members undermining the importance of performing it at the Masjid or Eidgah. So long as the Masajid are closed and the social distancing laws are in place, it can be treated as if the Eid Salāh is missed. It is therefore recommended according to the Hanafi tradition, to perform four rak’ats [or two] optional prayer individually at home instead of the Eid prayer itself.[2] Eid Salāh according to the Hanafi school has no Qadha substitute. They adduce the narration of Sayyidunā Abdullah Ibn Masūd radhiyallahu anhu transmitted with an authentic chain which states, “Whosoever has missed the Eid Salāh should read four rakats; reading surah A’la in the first rakat, surah Shams in the second rakat, surah Layl in the third rakat and surah Duha in the fourth rakat.[3] Imām Kasāni rahimahullah explains the legal rationale behind this that, Eid Salāh is to be performed with specific conditions as illustrated by the Messenger of Allāh sallallahu alayhi wasallam. When those conditions are not met, then unlike with Jumu’ah Salāh, Eid Salāh cannot be substituted with Qadha. Hence, according to the narration of Ibn Masūd radhiyallahu anhu, it is recommended otherwise not necessary to perform four rakats.[4] Other Tabi’īn scholars who also maintained that four rakats should be performed are Imām Sha’bī rahimahullah, Imām Masrūq rahimahullah and Imām Dhahāk rahimahullah.[5] Contrarily, other legal jurists such as Imām Shāfi’ī rahimahullah permit making up for the Eid Salāh individually as Qadha whether in its time or outside of its time. He adduces the report in Bukhari that Sayyidunā Anas Ibn Mālik radhiyallahu anhu gathered his family members at home and performed the two rakats of Eid Salāh after missing it in the Masjid.[6] Ibn Hajar al-Asqalāni rahimahullah comments that this narration illustrates the permissibility of making up for it as Qadha [whether individually or congregation with the extra Takbirs].[7] It can, however, be argued that this was Sayyiduna Anas’ radhiyallahu anhu personal Ijtihad on the issue otherwise other learned companions such as Abdullah Ibn Masūd radhiyallahu anhu did not view it as such and instead recommended reading four rakats but not as Qadha. As there is no clear guidance from the Messenger of Allāh sallallahu alayhi wasallam, it is natural for the noble companions and the legal jurists to differ.[8] 

So to conclude, the Eid Salah, as a recommendation, should be substituted with the four rak’ats of prayer at home. Having said that, remember that this is a legitimate difference of opinion and there is no one conclusive answer as evident above.  What is necessary is to maintain respect towards each other even towards those who choose to adopt another view. Like with every juristic difference, tolerance must be adopted always so to prevent discord amongst the community.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] For more details on our position on praying Jumuah Salāh at home, click the below link.

https://jknfatawa.co.uk.smeweb-solutions.uk/should-the-masajid-be-closed-and-is-it-permissible-to-perform-jumuah-salah-at-home-because-of-the-coronavirus/

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Eidayn, vol 5 p. 135 – al-farfoor

[بَابُ الْعِيدَيْنِ]

(قَوْلُهُ صَلَّى أَرْبَعًا كَالضُّحَى) أَيْ اسْتِحْبَابًا كَمَا فِي الْقُهُسْتَانِيِّ وَلَيْسَ هَذَا قَضَاءً لِأَنَّهُ لَيْسَ عَلَى كَيْفِيَّتِهَا ط.قُلْت: وَهِيَ صَلَاةُ الضُّحَى كَمَا فِي الْحِلْيَةِ عَنْ الْخَانِيَّةِ فَقَوْلُهُ تَبَعًا لِلْبَدَائِعِ كَالضُّحَى مَعْنَاهُ أَنَّهُ لَا يُكَبِّرُ فِيهَا لِلزَّوَائِدِ مِثْلَ الْعِيدِ تَأَمَّلْ

[3] Maraqi alal-Falah, Sharah Noorul Iydhh, Kitab Salāh, Bab al-Eidayn, vol 1, p. 203

قال عبد الله بن مسعود هو السنة ويكبر القوم معه ويصلون على النبي صلى الله عليه وسلم في أنفسهم امتثالا للأمر وسنة الإنصات “ومن فاتته الصلاة” فلم يدركها “مع الإمام لا يقضيها” لأنها لم تعرف قربة إلا بشرائط لا تتم بدون الإمام أي السلطان أو مأموره فإن شاء انصرف وإن شاء صلى نفلا والأفضل أربع فيكون له صلاة الضحى لما روي عن ابن مسعود رضي الله عنه أنه قال من فاتته صلاة العيد صلى أربع ركعات يقرأ في الأولى بـ {سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى} وفي الثانية: {وَالشَّمْسِ وَضُحَاهَا} [الشمس: 1] وفي الثالثة: {وَاللَّيْلِ إِذَا يَغْشَى} [الليل: 1] وفي الرابعة: {وَالضُّحَى} وروي في ذلك عن النبي صلى الله عليه وسلم وعدا جميلا وثوابا جزيلا انتهى

[4] Kasān, Badā’i Sanāi, Kitāb Salah, Bab Edayn, vol 1 p. 279

وَأَمَّا بَيَانُ مَا يُفْسِدُهَا، وَبَيَانُ حُكْمِهَا إذَا فَسَدَتْ، أَوْ فَاتَتْ عَنْ وَقْتِهَا، فَكُلُّ مَا يُفْسِدُ سَائِرَ الصَّلَوَاتِ وَمَا يُفْسِدُ الْجُمُعَةَ يُفْسِدُ صَلَاةَ الْعِيدَيْنِ مِنْ خُرُوجِ الْوَقْتِ فِي خِلَالِ الصَّلَاةِ، أَوْ بَعْدَمَا قَعَدَ قَدْرَ التَّشَهُّدِ، وَفَوْتِ الْجَمَاعَةِ عَلَى التَّفْصِيلِ وَالِاخْتِلَافِ الَّذِي ذَكَرْنَا فِي الْجُمُعَةِ، غَيْرَ أَنَّهَا إنْ فَسَدَتْ بِمَا يَفْسُدُ بِهِ سَائِرُ الصَّلَوَاتِ مِنْ الْحَدَثِ الْعَمْدِ وَغَيْرِ ذَلِكَ يَسْتَقْبِلُ الصَّلَاةَ عَلَى شَرَائِطِهَا، وَإِنْ فَسَدَتْ بِخُرُوجِ الْوَقْتِ أَوْ فَاتَتْ عَنْ وَقْتِهَا مَعَ الْإِمَامِ سَقَطَتْ، وَلَا يَقْضِيهَا عِنْدَنَا، وَقَالَ الشَّافِعِيُّ يُصَلِّيهَا وَحْدَهُ كَمَا يُصَلِّي الْإِمَامُ يُكَبِّرُ فِيهَا تَكْبِيرَاتِ الْعِيدِ، وَالصَّحِيحُ قَوْلُنَا؛ لِأَنَّ الصَّلَاةَ بِهَذِهِ الصِّفَةِ مَا عُرِفَتْ قُرْبَةً إلَّا بِفِعْلِ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كَالْجُمُعَةِ، وَرَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – مَا فَعَلَهَا إلَّا بِالْجَمَاعَةِ كَالْجُمُعَةِ، فَلَا يَجُوزُ أَدَاؤُهَا إلَّا بِتِلْكَ الصِّفَةِ؛ وَلِأَنَّهَا مُخْتَصَّةٌ بِشَرَائِطَ يَتَعَذَّرُ تَحْصِيلُهَا فِي الْقَضَاءِ، فَلَا تُقْضَى كَالْجُمُعَةِ وَلَكِنَّهُ يُصَلِّي أَرْبَعًا مِثْلَ صَلَاةِ الضُّحَى إنْ شَاءَ؛ لِأَنَّهَا إذَا فَاتَتْ لَا يُمْكِنُ تَدَارُكُهَا بِالْقَضَاءِ لِفَقْدِ الشَّرَائِطِ، فَلَوْ صَلَّى مِثْلَ صَلَاةِ الضُّحَى لِيَنَالَ الثَّوَابَ كَانَ حَسَنًا لَكِنْ لَا يَجِبُ لِعَدَمِ دَلِيلِ الْوُجُوبِ، وَقَدْ رُوِيَ عَنْ ابْنِ مَسْعُودٍ أَنَّهُ قَالَ مَنْ فَاتَتْهُ صَلَاةُ الْعِيدِ صَلَّى أَرْبَعًا.

[5] Musannaf Ibn Abi Shaybah vol 2, p.4

الرَّجُلُ تَفُوتُهُ الصَّلَاةُ فِي الْعِيدِ، كَمْ يُصَلِّي؟

5799 – حَدَّثَنَا أَبُو بَكْرٍ قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ مُطَرِّفٍ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللَّهِ، قَالَ: «يُصَلِّي أَرْبَعًا»

5800 – حَدَّثَنَا هُشَيْمٌ، وَحَفْصٌ، عَنْ حَجَّاجٌ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، قَالَ: قَالَ عَبْدُ اللَّهِ: «مَنْ فَاتَهُ الْعِيدُ فَلْيُصَلِّ أَرْبَعًا»

حَدَّثَنَا عَلِيُّ بْنُ هَاشِمٍ، عَنْ جُوَيْبِرٍ، عَنِ الضَّحَّاكِ، قَالَ: «مَنْ كَانَ لَهُ عُذْرٌ يُعْذَرُ بِهِ فِي يَوْمِ فِطْرٍ أَوْ جُمُعَةٍ أَوْ أَضْحَى، فَصَلَاتُهُ أَرْبَعُ رَكَعَاتٍ»

[6] In the Shafi’ee school, Salatul Eid is an optional prayer contrary to the Hanafies who view it as Wajib prayer. Both the Hanafies and Maliki school view that there is no Qadha. In the Hanbali school, one is permitted to make Qadha if they so wish, of four rakats with one salam or two salams. Mawsoo’atul Kuwaitiyyah, vol 27, p. 244

حُكْمُهَا بَعْدَ خُرُوجِ وَقْتِهَا:

لِفَوَاتِ صَلاَةِ الْعِيدِ عَنْ وَقْتِهَا ثَلاَثُ صُوَرٍ: – الصُّورَةُ الأْولَى: أَنْ تُؤَدَّى صَلاَةُ الْعِيدِ جَمَاعَةً فِي وَقْتِهَا مِنَ الْيَوْمِ الأْوَّل وَلَكِنَّهَا فَاتَتْ بَعْضَ الأْفْرَادِ، وَحُكْمُهَا فِي هَذِهِ الصُّورَةِ أَنَّهَا فَاتَتْ إِلَى غَيْرِ قَضَاءٍ، فَلاَ تُقْضَى مَهْمَا كَانَ الْعُذْرُ؛ لأِنَّهَا صَلاَةٌ خَاصَّةٌ لَمْ تُشْرَعْ إِلاَّ فِي وَقْتٍ مُعَيَّنٍ وَبِقُيُودٍ خَاصَّةٍ، فَلاَ بُدَّ مِنْ تَكَامُلِهَا جَمِيعًا، وَمِنْهَا الْوَقْتُ. وَهَذَا عِنْدَ الْحَنَفِيَّةِ وَالْمَالِكِيَّةِ.وَأَمَّا الشَّافِعِيَّةُ: فَقَدْ أَطْلَقُوا الْقَوْل بِمَشْرُوعِيَّةِ قَضَائِهَا – عَلَى الْقَوْل الصَّحِيحِ فِي الْمَذْهَبِ – فِي أَيِّ وَقْتٍ شَاءَ وَكَيْفَمَا كَانَ: مُنْفَرِدًا أَوْ جَمَاعَةً، وَذَلِكَ بِنَاءً عَلَى أَصْلِهِمُ الْمُعْتَمَدِ، وَهُوَ أَنَّ نَوَافِل الصَّلاَةِ كُلَّهَا يُشْرَعُ قَضَاؤُهَا . وَأَمَّا الْحَنَابِلَةُ: فَقَالُوا: لاَ تُقْضَى صَلاَةُ الْعِيدِ، فَإِنْ أَحَبَّ قَضَاءَهَا فَهُوَ مُخَيَّرٌ إِنْ شَاءَ صَلاَّهَا أَرْبَعًا، إِمَّا بِسَلاَمٍ وَاحِدٍ، وَإِمَّا بِسَلاَمَيْنِ .

[7] Ibn Hajar al-Asqalani, Fathul Bari vol 2, p. 475

أَيْ مَعَ الْإِمَامِ يُصَلِّي رَكْعَتَيْنِ فِي هَذِهِ التَّرْجَمَةِ حُكْمَانِ مَشْرُوعِيَّةُ اسْتِدْرَاكِ صَلَاةِ الْعِيد إِذا فَاتَت مَعَ الْجَمَاعَة سَوَاء كَانَت بِالِاضْطِرَارِ أَوْ بِالِاخْتِيَارِ وَكَوْنِهَا تُقْضَى رَكْعَتَيْنِ كَأَصْلِهَا وَخَالَفَ فِي الْأَوَّلِ جَمَاعَةٌ مِنْهُمُ الْمُزَنِيُّ فَقَالَ لَا تقضى وفىالثانى الثَّوْرِيُّ وَأَحْمَدُ قَالَا إِنْ صَلَّاهَا وَحْدَهُ صَلَّى أَرْبعا وَلَهُمَا فِي ذَلِك سلف قَالَ بن مَسْعُودٍ مَنْ فَاتَهُ الْعِيدُ مَعَ الْإِمَامِ فَلْيُصَلِّ أَرْبَعًا أَخْرَجَهُ سَعِيدُ بْنُ مَنْصُورٍ بِإِسْنَادٍ صَحِيحٍ وَقَالَ إِسْحَاق إِن صلاهَا فىالجماعة فَرَكْعَتَيْنِ وَإِلَّا فَأَرْبَعًا قَالَ الزَّيْنُ بْنُ الْمُنِيرِ كَأَنَّهُمْ قَاسُوهَا عَلَى الْجُمُعَةِ لَكِنَّ الْفَرْقَ ظَاهِرٌ لِأَنَّ مَنْ فَاتَتْهُ الْجُمُعَةُ يَعُودُ لِفَرْضِهِ مِنَ الظُّهْرِ بِخِلَافِ الْعِيدِ انْتَهَى

[8] The above discussion was in reference to performing the Eid Salāh individually after missing it with the Imām. In the Hanafi tradition, if some people after missing it with the Imām decided to congregate behind someone to lead them at a communal place then in principle this is permissible provided if the remaining conditions are also fulfilled. Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Eidayn, vol 5 p. 135 – al-farfoor

(وَلَا يُصَلِّيهَا وَحْدَهُ إنْ فَاتَتْ مَعَ الْإِمَامِ)

(قَوْلُهُ مَعَ الْإِمَامِ) وَلَوْ بِالْإِفْسَادِ اتِّفَاقًا فِي الْأَصَحِّ كَمَا فِي تَيَمُّمِ الْبَحْرِ 

 مُتَعَلِّقٌ بِمَحْذُوفٍ حَالٌ مِنْ ضَمِيرِ فَاتَتْ لَا بِ فَاتَتْ لِأَنَّ الْمَعْنَى أَنَّ الْإِمَامَ أَدَّاهَا وَفَاتَتْ الْمُقْتَدِيَ لِأَنَّهَا لَوْ فَاتَتْ الْإِمَامَ وَالْمُقْتَدِيَ تُقْضَى كَمَا يَأْتِي أَفَادَهُ فِي مِعْرَاجِ الدِّرَايَةِ

6^th May 2020

Question: Is virtual Salāh of both the Tarawīh and Jumu’ah Salāh permissible during the Covid-19 lock down as some modern scholars advocate?

الجواب حامداً و مصلياً

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

Answer

Virtual Salāh means a person at home follows the local Masjid Imām who broadcasts the congregation prayer online. In other words, the person at home fastens his intention to perform Salāh behind the Imām via online transmission. This relatively new issue has arisen due to the suspension of all congregational prayers in the Masājid because of the COVID-19 lock down and social distancing rules. The virtual Salāh is thus propounded as an alternative mode of congregational prayer in the current pandemic. With the exception of the minority of modernist scholars, the vast majority of scholars have not allowed it. Some of the common reasons used to justify virtual Salāh include, not to deprive people from the blessings of reading the Jumu’ah Salāh and listening to the full Quran recitation during the Tarawīh Salāh. Laws are justifiably relaxed in extenuating circumstances so to create ease for people. Some case examples where strict laws are mitigated in specific circumstances are such as Tayammum in the absence of water and the permission of people in the Haram to follow the Imām from their hotels etc. Such examples, they argue, can be used as analogies to the validity of virtual Salāh. Moreover, the Sharī῾ah allows the scope of fiqh rulings to change so to adapt with the changing circumstances. Applying the letter of the law otherwise creates difficulty for people. Some have also argued specifically for the Jumu’ah prayer that not attending the Jumu’ah prayer will ‘certainly’ lead to diminishing community bonds and less attachment to the Masajid.[1] Hence, for the sake of creating ease for the people, Tarawīh and Jumu’ah online has been allowed but only as a temporary alternative until the Masajid re-open for communal prayers.

Though the above arguments sound convincing, they are misapplied for a number of reasons. Firstly, that undoubtedly fiqh rulings do change due to changing circumstances in duress situations but only with specific conditions, one of them being that no alternative provision is available to mitigate the situation. Tarawīh prayer is sunnah mu’akkadah – emphasised Sunnah – and not obligatory as agreed by the scholars of Islām. Praying in congregation is a sunnah but not an integral condition which the validity of the Salāh depends on. Praying it individually is also valid. Likewise, to complete the entire Quran is not necessary. It would suffice if a few people congregate at home behind a non-Hafiz to lead them in prayer and recite short Surahs.[2] Congregation however is conditional for the Jumu’ah Salāh – minimum of four including the Imām in the Hanafi school – but when Jumu’ah is suspended, it is substituted with Zuhr Salāh.[3] This suggests that when alternative provisions are available the we resort to them in the hope of reward. In this case, referring to virtual Salāh as an alternative mode is not justifiable. Secondly, citing other legal cases as analogies to create flexibility is also incorrect because each case is treated on its merit with specific conditions. Analogy is valid if there are relevant similarities between both the precedent and the new case and where there isn’t, it is not valid. Furthermore, analogy is resorted to in the absence of clear text. As there are evidences that Tarawīh in congregation is not necessary from the prophetic practice and that Zuhr is a valid substitute for Jumu’ah in mitigating circumstances, resorting to analogies with other legal cases is unwarranted. Lastly, the argument that allowing the prayers especially Jumu’ah virtually may otherwise break the habit of people attending the weekly masjid for Jumu’ah then the inverse argument is equally valid that allowing virtual prayers could potentially lead to a slippery slope practice of becoming normalised amongst people. In short, the justifications offered in flexing the law by allowing virtual prayers is unwarranted which means that the necessary approach is to pray at home separately in small congregations.[4]

The Legal Stance on Virtual Salāh 

The legal standpoint is that virtual Salāh behind an Imām renders the congregant’s Salāh invalid. to explain this. there are a number of integral conditions to be met for the congregational Salāh to be valid and virtual Salāh does not fulfil any of them.

1. According to the majority of scholars, uniformity of place between the Imām and the congregants i.e. both to be physically present at the same site and location, is essential. This is known as اتحاد المكان [tr. uniformity of place] like for instance, both performing Salāh in the same building. In virtual Salāh, the Imām and the congregants are not praying at the same site so therefore, اتحاد المكان is not being fulfilled.
2. If due to the vast number of congregants, some congregants are not physically present at the Imām’s site [like the case with Makkah and Madīnah for instance] then the minimal criteria is for the rows [saffs] to be interconnected [اتصال] in such a way that no significant gap exists in between that separates them from the Imām. This interconnection of rows implicitly suffices as uniformity of place of the Imām and congregants. If an obstruction exists between the rows equivalent to a road allowing either people or vehicles to easily cross then this disconnects the congregants from the Imām which means that they Salāh shall not be valid behind the Imām. Virtual pray most definitely is obstructed with roads and pathways between them and the Imām so here, the condition of اتصال is absent.
3. The congregants must be aware of the Imām’s postures throughout the duration of the Salāh whether through sounds of the Takbīrs or visual. If the knowledge of the Imām’s postures is disrupted for a significant time due to some interference [the internet connection breaks because of buffering] then this too disconnects the congregants from the Imām, rendering their Salāh invalid.
4. It is not permissible for anyone to stand in front of the Imām and if so, then the Salāh is not valid. [5] In virtual prays, as the rows are not connected in an orderly manner like they would be when praying in the Masjid behind the Imām, it is highly probable that someone may end up standing ahead of the Imām without noticing, rendering their Salāh invalid.

The underpinning principle as it is clear by now is the necessity of the connection of rows and uniformity of the place. This has been supported with a prophetic narration reported from Sayyidunā Anas ibn Mālik radhiyallahu anhu that the Prophet sallallahu alayhi wasallam said: “Stand close together in your rows, bring them near to one another, and stand neck to neck, for by Him in Whose hand my soul is, I see the devil coming in through openings in the row just like a small black sheep.”[6]

Mullah Ali Qāri rahimahullah and Maulana Khalīl Ahmad Saharanpuri rahimahullah interpret bring them near one another to imply that the rows must be interconnected closely enough leaving no gaps of a row or two in between. Likewise, the distance between them should not give the impression that both the Imām and the congregants are in two separate places [due to the significant gap between them].[7] There is another report from Sayyiduna Umar radhiyallahu anhu carifying the amount of gap that disconnects the rows in the following words , “If between him and the Imām is a river, or a path or a row of women then there is no Salāh for him [invalid].”[8]

An Imām has been appointed to be followed which is only fulfilled if uniformity exists between him and the congregants whether explicitly; praying at the same site or implicitly; interconnection of the rows. A renowned Hanaif jurist, Imām Kasāni rahimahullah explains the legal rational behind this stating that following the Imām requires subordination [التَّبَعِيَّةَ] towards him in every way which is only possible if both are on par with each other on a unified platform or place. When both are in separate locations, it prevents subordination which resultantly negates the congregant’s Salāh. Different locations could furthermore lead to confusion in the Imām’s posture position and if this happens then the prayer is devoid.[9]

The renowned Hanafi jurist Ibn Ābidīn Shāmi rahimahullah and the author of Tahtawi [commentary of the Marāqi] further elaborate that an obstruction of a river that allows a boat even if small one to easily cross or a pathway that allows a bull dragging a carriage [or a tool used to plough in the field] severs the connection between the congregants and their Imam and thus, invalidates the congregant’s Salāh. This includes modern-day standard vehicles since carriages in those where used to carry passengers. Ibn Ābidīn Shāmi rahimahullah however adds that there should not be a gap of at least two rows distance between the rows but if [due to the vast number of congregants] it does happen but the rows remain connected [as much as possible] then this grants some leeway [as at times it can be unavoidable so long as it is not equivalent to a path that allows a carriage to cross] [10]. Ibn Ābidīn rahimahullah further continues that a small barrier or minor obstruction for instance, a wall is not an obstruction if it does not confuse the congregant of the Imām’s postures by hearing or seeing through a glass window [or a screen] so long as both are not in two different places that severs their connection. Uniformity of place is fulfilled either by physical presence of the Imām and the congregants at the same site or with the uninterrupted rows. So for instance, if due to a large gathering, some of the congregants stretch out of the Masjid onto the streets but the rows remain connected between them and are aware of the Imām’s posture, then this is treated as uniformity of place implicitly.  In short, he says the two conditions namely; uniformity of place – whether being physically present in the same place or the connection of rows – and complete awareness of the Imām’s postures throughout the duration of Salāh are essential for the congregation to be valid.[11]

To cite some case examples for the sake of clarity, if someone stands on the roof of the Masjid or on their house [or even inside their own house] whose walls are attached to the Masjid then this does not invalidate the congregational prayer unless there is a significant gap as explained above.[12] Another case example is if both the Imām and the congregants are on the same ship or mount [or vehicle] stationed then the congregation is valid. If they are on two separate ships or mounts then it is invalid except when both are tied together or close enough that both touch each other. [13]

Apart from the Hanafi school, the Shafi’ī and Hanbali school also maintain the necessity of uniformity of the place. The Māliki school however, do not consider uniformity nor connection of the rows as necessary even if there is a distance of a pathway or a river so long as the congregants are able to ascertain the Imām’s position during Salāh whether visually or through hearing.  Jumu’ah prayer however is exceptional to this ruling as  uniformity of the place is essential according to them.[14] It must be noted that the non-obligation of uniformity in the Maliki school applies to instances where the Salāh is performed in a Masjid or a plain field only, but the issue concerning virtual Salāh is something that was rarely practiced nor allowed in their tradition.

In summary, due to the absence of the above conditions namely; uniformity of the place, disconnection between the Imām and congregants with roads and streets renders virtual Salāh as invalid. Knowledge of the Imām’s posture is also necessary and by praying behind the Imām virtually, although one can ascertain the Imām’s state, there is a high risk of the connection breaking through buffering which confuses the Imām’s state. This disconnects them from the Imām which also breaks their Salāh. Furthermore, with the likelihood chance of someone standing ahead of the Imām, this also breaks his/her Salāh. Lastly, as mentioned that allowing virtual Salāh to take place can lead to this practice being normalized among people especially the ill-learned ones as way of personal satisfaction. It is thus essential to follow the classical position by praying Salāh at home whether individually or collectively without the need of resorting to a minority position. A final point to add is that, the prohibition of virtual Salāh discussed within the context of the Jumu’ah and Tarawīh prayers equally extends to all other Salāhs including the Eid Salāh.

 [Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] See the links below who advocate the permissibility of Virtual Salah

https://aboutislam.net/muslim-issues/world/muslim-scholar-calls-for-temporary-virtual-jumuah-Tarawīh-prayers/

https://islam.ca/virtual-jumuah-and-Tarawīh-during-covid/

http://Tarawīhonline.com/

[2] Ibn Mawdūd al-Mūsili, Al-Ikhtiyar li ta’līl al-Mukhtār vol 1, p.69

[بَابُ صَلَاةِ التَّرَاوِيحِ]

وَالسُنَّةُ إِقَامَتُهَا بِجَمَاعَةٍ لَكِنْ عَلَى الْكِفَايَةِ، فَلَوْ تَرَكَهَا أَهْلُ مَسْجِدٍ أَسَاءُوا، وَإِنْ تَخَلَّفَ عَنِ الْجَمَاعَةِ أَفْرَادٌ وَصَلَّوْا فِي مَنَازِلِهِمُ لَمْ يَكُونُوا مُسِيئِينَ.

[3] Muheetul Burhani vol 2 p. 63

وإنما قال أبو حنيفة، وأبو يوسف، ومحمد رحمهم الله: إن أصل الفرض الظهر؛ لأن أصل الفرض في حق كل أحد ما يتمكن من أدائه بنفسه، وهو إنما يتمكن من أداء الظهر بنفسه، إما ما يتمكن بأداء الجمعة، ولأنا لو جعلنا أصل الفرض الجمعة كان الظهر خلفاً عن الجمعة عند فواتها، وأربع ركعات لا تكون خلفاً عن ركعتين، ولأن الظهر كان مشروعاً في هذا الوقت قبل شروع الجمعة

[4] For an analytical discussion from the four schools read Dr Mansur Ali, Virtual Tarawih during Covid-19 Lockdown, 16/04/2020.

[5] Tawtawi wa maraqi vol 1, p. 290-1

“وتقدم الأمام بعقبه عن” عقب “المأموم” حتى لو تقدم أصابعه لطول قدمه لا يضر

“حتى لو تقدم أصابعه” أي المقتدي مع تأخر عقبه عن عقب الإمام لطول قدمه أي المقتدي لا يضر واعلم أن ما أفاده المصنف من إشتراط التقدم خلاف المذهب لأنه لو حاذاه صح الإقتداء والعبرة في المومي بالرأس حتى لو كان رأسه خلف رأس الإمام ورجلاه قدام رجليه صح وعلى العكس لا يصح كذا في الزاهدي وفي الدر يقف الواحد محاذيا أي مساويا باليمين إمامه على المذهب وأما الواحدة فتتأخر لا محالة ولا عبرة بالرأس بل بالقدم ولو صغيرا في الأصح ما لم يتقدم أكثر قدم

[6] Sunnan Abu Dawood No:665

 حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ, حَدَّثَنَا أَبَانُ, عَنْ قَتَادَةَ, عَنْ أَنَسِ بْنِ مَالِكٍ, عَنْ رَسُولِ اللَّهِ -صلى الله عليه وسلم- قَالَ: «رُصُّوا صُفُوفَكُمْ, وَقَارِبُوا بَيْنَهَا, وَحَاذُوا بِالأَعْنَاقِ, فَوَالَّذِى نَفْسِى بِيَدِهِ, إِنِّى لأَرَى الشَّيْطَانَ يَدْخُلُ مِنْ خَلَلِ الصَّفِّ كَأَنَّهَا الْحَذَفُ

[7] Badhlul Majhūd p.615 vol 3

(وقاربوا بينها) أي بين الصفوف، أي لا تفصلوا بين الصفوف فصلًا كثيرًا، وقد صرح الحنفية بشرطية اتحاد المكان لجواز الصلاة…

وأصله ما روي عن عمر موقوفًا ومرفوعًا أنه قال: “من كان بينه وبين الإِمام نهر أو طريق أو صف من النساء فلا صلاة له”، انتهى.

Mirqat Sharhul Mishkāt vol 3, p. 851, Awnul Ma’bood vol 2, p. 259

(وَقَارِبُوا بَيْنَهَا) أَيْ: بَيْنَ الصُّفُوفِ بِحَيْثُ لَا يَقَعُ بَيْنَ صَفَّيْنِ صَفٌّ آخَرُ، فَيَصِيرُ تَقَارُبُ أَشْبَاحِكُمْ سَبَبًا لِتَعَاضُدِ أَرْوَاحِكُمْ، وَلَا يَقْدِرُ الشَّيْطَانُ أَنْ يَمُرَّ بَيْنَ أَيْدِيكُمْ، وَالظَّاهِرُ أَنَّ مَحَلَّهُ حَيْثُ لَا عُذْرَ كَحَرٍّ أَوْ بَرْدٍ شَدِيدٍ

[8] Ibid

[9] Kasān, Badā’i Sanāi, Kitāb al-Salah, vol 1 p. 145

(وَمِنْهَا) – اتِّحَادُ مَكَانِ الْإِمَامِ وَالْمَأْمُومِ، وَلِأَنَّ الِاقْتِدَاءَ يَقْتَضِي التَّبَعِيَّةَ فِي الصَّلَاةِ، وَالْمَكَانُ مِنْ لَوَازِمِ الصَّلَاةِ فَيَقْتَضِي التَّبَعِيَّةَ فِي الْمَكَانِ ضَرُورَةً، وَعِنْدَ اخْتِلَافِ الْمَكَانِ تَنْعَدِمُ التَّبَعِيَّةُ فِي الْمَكَانِ فَتَنْعَدِمُ التَّبَعِيَّةُ فِي الصَّلَاةِ لِانْعِدَامِ لَازِمِهَا؛ وَلِأَنَّ اخْتِلَافَ الْمَكَانِ يُوجِبُ خَفَاءَ حَالِ الْإِمَامِ عَلَى الْمُقْتَدِي فَتَتَعَذَّرُ عَلَيْهِ الْمُتَابَعَةُ الَّتِي هِيَ مَعْنَى الِاقْتِدَاءِ،

[10] Two rows distance is determined by how far the one vision reaches when looking at the Sajdah point during Salah.

[11] Tawtawi wa maraqi vol 1, p. 293

“وأن لا يفصل” بين الإمام والمأموم “نهر يمر فيه الزورق” في الصحيح والزورق نوع من السفن الصغار “ولا طريق تمر فيه العجلة” وليس فيه صفوف متصلة والمانع في الصلاة فاصل يسع فيه صفين على المفتى به “

“في الصحيح” أي هذا القول في الفرق بين النهر الصغير والكبير هو الصحيح وقيل الصغير ما تحصى شركاؤه وقيل ما يثبه القوي ويمنع النهر ولو كان في المسجد كالطريق كما في الدرر قوله: “تمر فيه العجلة” والمراد أن تكون صالحة لذلك لا مرورها بالفعل والعجلة بالتحريك آلة يجرها الثور والمراد بالطريق هو النافذ ذكره السيد

قوله: “وليس فيه صفوف متصلة” اعلم أنه إذا إتصل المصلون وقاموا في الطريق فإن قام واحد في عرض الطريق وإقتدى بالإمام جاز وكره أما الجواز فلأنه لم يبق بينه وبين الإمام طريق تمر فيه العجلة وأما الكراهة فللصلاة في ممر الناس فإن قام رجل خلف هذا المقتدي وراء الطريق وإقتدى بالإمام لا يصح لأن صلاة من قام على الطريق مكروهة مع كونه غير صف فصار في حق من خلفه كالعدم ولا يعد هذا إتصالا ولو كان على الطريق ثلاث جازت صلاة من خلفهم لأن الثلاث صف في بعض الروايات وعند إتصال الصفوف لا يكون الطريق حائلا ولو كان على الطريق إثنان فعلى قياس قول أبي يوسف تجوز صلاة من خلفهما لأنه جعل المثنى كالجمع وعلى قياس قول محمد لا تجوز

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, vol 1 p. 584-8

(ويمنع من الاقتداء) صف من النساء بلا حائل قدر ذراع أو ارتفاعهن قدر قامة الرجل مفتاح السعادة أو (طريق تجري فيه عجلة) آلة يجرها الثور (أو نهر تجري فيه السفن) ولو زورقا ولو في المسجد (أو خلاء) أي فضاء (في الصحراء) أو في مسجد كبير جدا كمسجد القدس (يسع صفين) فأكثر إلا إذا اتصلت الصفوف فيصح مطلقا، كأن قام في الطريق ثلاثة، وكذا اثنان عند الثاني لا واحد اتفاقا لأنه لكراهة صلاته صار وجوده. كعدمه في حق من خلفه. (والحائل لا يمنع) الاقتداء (إن لم يشتبه حال إمامه) بسماع أو رؤية ولو من باب مشبك يمنع الوصول في الأصح (ولم يختلف المكان) حقيقة كمسجد وبيت في الأصح قنية، ولا حكما عند اتصال الصفوف؛. 

(قوله أو طريق) أي نافذ أبو السعود عن شيخه ط. قلت: ويفهم ذلك من التعبير عنه في عدة كتب بالطريق العام. وفي التتارخانية:….

(قَوْلُهُ إلَّا إذَا اتَّصَلَتْ الصُّفُوفُ) الِاسْتِثْنَاءُ عَائِدٌ إلَى الطَّرِيقِ وَالنَّهْرِ دُونَ الْخَلَاءِ لِأَنَّ الصُّفُوفَ إذَا اتَّصَلَتْ فِي الصَّحْرَاءِ لَمْ يُوجَدْ الْخَلَاءُ تَأَمَّلْ، وَكَذَا لَوْ اصْطَفُّوا عَلَى طُولِ الطَّرِيقِ صَحَّ إذَا لَمْ يَكُنْ بَيْنَ الْإِمَامِ وَالْقَوْمِ مِقْدَارُ مَا تَمُرُّ فِيهِ الْعَجَلَةُ، وَكَذَا بَيْنَ كُلِّ صَفٍّ وَصَفٍّ كَمَا فِي الْخَانِيَّةِ وَغَيْرِهَا.

(قَوْلُهُ وَلَمْ يَخْتَلِفْ الْمَكَانُ) أَيْ مَكَانُ الْمُقْتَدِي وَالْإِمَامِ. وَحَاصِلُهُ أَنَّهُ اشْتَرَطَ عَدَمَ الِاشْتِبَاهِ وَعَدَمَ اخْتِلَافِ الْمَكَانِ، وَمَفْهُومُهُ أَنَّهُ لَوْ وُجِدَ كُلٌّ مِنْ الِاشْتِبَاهِ وَالِاخْتِلَافِ أَوْ أَحَدُهُمَا فَقَطْ مَنَعَ الِاقْتِدَاءَ، لَكِنْ الْمَنْعُ بِاخْتِلَافِ الْمَكَانِ فَقَطْ فِيهِ كَلَامٌ يَأْتِي

(قَوْلُهُ عِنْدَ اتِّصَالِ الصُّفُوفِ) أَيْ فِي الطَّرِيقِ أَوْ عَلَى جِسْرِ النَّهْرِ، فَإِنَّهُ مَعَ وُجُودِ النَّهْرِ أَوْ الطَّرِيقِ يَخْتَلِفُ الْمَكَانُ، وَعِنْدَ اتِّصَالِ الصُّفُوفِ يَصِيرُ الْمَكَانُ وَاحِدًا حُكْمًا فَلَا يَمْنَعُ كَمَا مَرّ

Kasān, Badā’i Sanāi, Kitāb al-Salah, vol 1 p. 145

وَلَوْ اقْتَدَى خَارِجَ الْمَسْجِدِ بِإِمَامٍ فِي الْمَسْجِدِ: إنْ كَانَتْ الصُّفُوفُ مُتَّصِلَةً جَازَ، وَإِلَّا فَلَا؛ لِأَنَّ ذَلِكَ الْمَوْضِعَ بِحُكْمِ اتِّصَالِ الصُّفُوفِ يَلْتَحِقُ بِالْمَسْجِدِ هَذَا إذَا كَانَ الْإِمَامُ يُصَلِّي فِي الْمَسْجِدِ، فَأَمَّا إذَا كَانَ يُصَلِّي فِي الصَّحْرَاءِ: فَإِنْ كَانَتْ الْفُرْجَةُ الَّتِي بَيْنَ الْإِمَامِ وَالْقَوْمِ قَدْرَ الصَّفَّيْنِ فَصَاعِدًا – لَا يَجُوزُ اقْتِدَاؤُهُمْ بِهِ؛ لِأَنَّ ذَلِكَ بِمَنْزِلَةِ الطَّرِيقِ الْعَامِّ أَوْ النَّهْرِ الْعَظِيمِ فَيُوجِبُ اخْتِلَافَ الْمَكَانِ وَذُكِرَ فِي الْفَتَاوَى أَنَّهُ سُئِلَ أَبُو نَصْرٍ عَنْ إمَامٍ يُصَلِّي فِي فَلَاةٍ مِنْ الْأَرْضِ كَمْ مِقْدَارُ مَا بَيْنَهُمَا حَتَّى يَمْنَعَ صِحَّةَ الِاقْتِدَاءِ؟ قَالَ إذَا كَانَ مِقْدَارُ مَا لَا يُمْكِنُ أَنْ يَصْطَفَّ فِيهِ جَازَتْ صَلَاتُهُمْ، فَقِيلَ لَهُ: لَوْ صَلَّى فِي مُصَلَّى الْعِيدِ؟ قَالَ: حُكْمُهُ حُكْمُ الْمَسْجِدِ.

Also see Ibn Nujaym, Bahr Rāiq, Kitāb al-Salah Bāb al-Imamat, vol 1, p. 384-5,

[12] Manhatul Khaliq, commentary of Bahr Raiq, Ch. Imamat, Book of Salah, vol 1, p. 385

منحة الخالق شرح بحر ارائق

(قَوْلُهُ بِخِلَافِ مَا إذَا اقْتَدَى مِنْ سَطْحِ دَارِهِ إلَخْ) أَيْ لِأَنَّ بَيْنَ الْمَسْجِدِ وَبَيْنَ سَطْحِ دَارِهِ كَثِيرُ التَّخَلُّلِ فَصَارَ الْمَكَانُ مُخْتَلِفًا أَمَّا فِي الْبَيْتِ مَعَ الْمَسْجِدِ لَمْ يَتَخَلَّلْ إلَّا الْحَائِطُ وَلَمْ يَخْتَلِفْ الْمَكَانُ كَذَا فِي الدُّرَرِ إذْ لَا فَاصِلَ مِنْ طَرِيقٍ وَاسِعٍ أَوْ نَهْرٍ كَبِيرٍ كَذَا فِي شَرْحِ الدُّرَرِ لِلشَّيْخِ إسْمَاعِيلَ قَالَ فِي الشرنبلالية هَذَا خِلَافُ الصَّحِيحِ؛ لِأَنَّهُ ذَكَرَ مِثْلَهُ فِي مُخْتَصَرِ الظَّهِرِيَّةِ ثُمَّ قَالَ وَالصَّحِيحُ أَنَّهُ يَصِحُّ الِاقْتِدَاءُ نَصَّ عَلَيْهِ فِي بَابِ الْحَدَثِ. اهـ.

وَالظَّاهِرُ أَنَّ وَجْهَهُ أَنَّ السَّطْحَ لَا يَحْصُلُ بِهِ اخْتِلَافُ الْمَكَانِ فَلَا يُعَدُّ فَاصِلًا كَمَا لَوْ اقْتَدَى عَلَى سَطْحِ الْمَسْجِدِ أَوْ مِنْ بَيْتِهِ وَبَيْنَهُ وَبَيْنَ الْمَسْجِدِ حَائِطٌ وَلَمْ يَحْصُلْ اشْتِبَاهٌ.

وَالْحَاصِلُ أَنَّ اخْتِلَافَ الْمَكَانِ مَانِعٌ عِنْدَ الِاشْتِبَاهِ وَإِنْ لَمْ يَشْتَبِهْ لَا يَمْنَعُ وَلَا عِبْرَةَ بِالْوُصُولِ وَعَدَمِهِ، وَأَمَّا الْفَاصِلُ مِنْ طَرِيقٍ أَوْ نَهْرٍ أَوْ فَضَاءٍ فَإِنَّهُ مَانِعٌ وَلَوْ لَمْ يَشْتَبِهْ فَلْيُتَأَمَّلْ فِي الْفَرْقِ.

[13] Tawtawi wa maraqi vol 1 , p. 294

باب الإمامة

“و” يشترط “أن لا يكون الإمام راكبا والمقتدي راجلا” أو بالقلب “أو راكبا” دابة “غير دابة إمامه” لاختلاف المكان وإذا كان على دابة إمامه صح الاقتداء لاتحاد المكان “و” يشترط “أن لا يكون” المقتدي “في سفينة والإمام في” سفينة “أخرى غير مقترنة بها” لأنهما كالدابتين وإذا اقترنتا صح للاتحاد الحكمي

“أو راكبا دابة غير دابة إمامه” واستحسن محمد جواز الصلاة إذا قربت دابته من دابة الإمام قوله: “غير مقترنة بها” لأن تخلل ما بينهما بمنزلة النهر وذلك مانع وظاهر هذا التعليل أن الفاصل إذا كان قليلا لا يمنع لا سيما عند عدم الإشتباه وهم قد أطلقوا المنع قوله: “وإذا اقترنتا صح” وانظر هل المراد بالإقتران ربطهما بنحو حبل أو المماسة بينهما مدة الصلاة ولو من غير ربط والظاهر الثاني

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, vol 1 p. 550

باب الإمامة

(قوله واتحاد مكانهما) فلو اقتدى راجل براكب أو بالعكس أو راكب براكب دابة أخرى لم يصح لاختلاف المكان؛ فلو كانا على دابة واحدة صح لاتحاده كما في الإمداد، وسيأتي. وأما إذا كان بينها حائط فسيأتي أن المعتمد اعتبار الاشتباه لا اتحاد المكان، فيخرج بقوله وعلمه بانتقالاته، وسيأتي تحقيق هذه المسألة بما لا مزيد عليه

[14] Zuhayli, al-Fiqhul Islāmi wa adillatuhu, vol 2, p. 1247

اتحاد مكان صلاة الإمام والمقتدي برؤية أو سماع ولو بمبلِّغ، فلو اختلف مكانهما لم يصح الاقتداء، على تفصيل بين المذاهب. وهذا شرط عند الجمهور غير المالكية؛ لأن الاقتداء يقتضي التبعية في الصلاة، والمكان من لوازم الصلاة، فيقتضي التبعية في المكان ضرورة، وعند اختلاف المكان تنعدم التبعية في المكان، فتنعدم التبعية في الصلاة، لانعدام لازمها.

أما المالكية فقالوا: لا يشترط هذا الشرط، فاختلاف مكان الإمام والمأموم لا يمنع صحة الاقتداء، ووجود حائل من نهر أو طريق أو جدار لا يمنع الاقتداء، متى أمكن ضبط أفعال الإمام برؤية أو سماع، ولا يشترط إمكان التوصل إليه، إلا الجمعة، فلو صلى المأموم في بيت مجاور للمسجد مقتدياً بإمامه، فصلاته باطلة؛ لأن الجامع شرط في صحة الجمعة.