- AR (العربية) -
- EN (English)
Fatwa ID: | 87760 |
Title: | Eid al-Adha During COVID-19 Pandemic, and the 10 Blessed Days of Dhul-Hijjah and the Days of Tashreeq |
Category: | |
Scholar: | AMJA Resident Fatwa Committee |
Date: | 07/23/2020 |
Eid al-Adha During COVID-19 Pandemic, and the 10 Blessed Days of Dhul-Hijjah and the Days of Tashreeq
All praise is due to
Allah, and may His peace and blessings be upon His Messenger and his family, his
Companions, and those that followed.
It brings great
pleasure to the Assembly of Muslim Jurists of America (AMJA) to congratulate
the Muslim community on the arrival of the month of Dhul-Hijjah and the approach
of the blessed Eid al-Adha. We ask Allah to accept from us our righteous
actions. We also ask Him to protect the pilgrims journeying to His Sacred
House, and to ease their journey for them.
The following are some
rulings that we would like to bring to your attention and remind you of, which
are relevant in the midst of the current Coronavirus/COVID-19 pandemic. States
and cities all over North America are dealing with the spread of this disease
amongst their residents on different levels. Therefore, these factors must be
taken into consideration in the application of the following rulings.
In those states and
municipalities where residents have been ordered or advised to avoid crowds
and/or not to leave home except in the case of necessity, the Eid prayer can be
performed with the minimum requirements; this would include an imam as well as two
or three adult males, all the while maintaining physical distancing and wearing
face masks. This is because Eid is one of the manifest Islamic rituals, and
scholars have varying opinions on whether or not its performance is a communal
obligation, an individual obligation, or a confirmed Sunnah.
Furthermore, because
of the principle which states, “What is doable (as far as obligatory actions)
does not stop being an obligation due to the presence of what is not doable,”
the Eid prayer should be performed to the best of our ability, even if it is
within the narrow and limited scope that we have described. It would not be
befitting for us to be negligent in this matter (i.e., not performing the Eid
prayer at all).
And similar to how
Jumuah prayer is to be established within the limits of the maximum permissible
number of congregants in one building, even if that means limiting the
congregation to the administrative members of the mosque, the same can be said
about the Eid prayer.
When it comes to the
performance of the Eid prayer in the home, for the one who was not able to pray
it in congregation, the matter is not so restricted.
Whereas the khutbah (sermon)
is a condition of validity for Jumuah prayer (even though the one who catches
one rak’ah [unit] of the prayer is considered to have caught the prayer), the
khutbah is voluntary in the two Eid prayers. This is proven by what has been
narrated by ‘Abdullah ibn as-Sa’ib who said, “I attended the Eid prayer with the Messenger of Allah
(PBUH). When he finished the prayer, he said: ‘We shall deliver the sermon; he
who likes to sit and listen may do so, and he who wishes to leave may do so’.”
Therefore, the khutbah is not a condition of validity for the Eid prayer, nor
is listening to it.
And though the Jumuah
prayer, by default, is to be performed inside the mosque, the Eid prayer on the
other hand should be performed outdoors rather than inside the mosque. It is for this reason that the
majority of scholars from the Maliki, Shafi’i, and Hanbali schools permit the
performance of Eid prayer in the home for the one who was not able to attend it
in congregation, though the Hanafi’ scholars disagree. The evidence on the side
of the majority is what has been narrated to us about Anas, may Allah be
pleased with him, who, whenever he missed Eid prayer with the imam, would
gather his family members and servants. He would then have ‘Abdullah ibn Abi
‘Utbah lead them in two units of prayer while performing the customary takbeerat.
Based on this
narration, there is no harm in performing the Eid prayer at home individually,
or together with the members of one's family, if someone is unable to perform
it in congregation due to a hindrance. In addition, we have the choice in
performing this prayer in congregation or individually. And whether we choose
to pray it in its normal form (reciting out loud with the additional takbeerat),
or as two units with a silent recitation and without the additional takbeerat
(similar to the two units of duha’ prayer), or four units with a silent recitation
(similar to dhuhr prayer), then that is all permissible and correct, with each
of the aforementioned forms being traceable to a narration attributed to our
righteous predecessors (salaf). (See also Fatwa 87758)
It is not permissible
to pray in one’s home while being led by an imam who is elsewhere, for example via
modern means of communication and broadcast such as internet, television, etc.
However, there is no harm in listening to an Eid khutbah being broadcast live
(even if it is prerecorded) from the mosque after having completed the Eid
prayer at home, and the speech in this case would be
considered a general admonishment. There is also no
harm if it is followed up by a broadcasted supplication (du’a) afterwards. (See
also Fatwa 87735)
And for the one who
will be praying at home, it is a Sunnah to break the fast after the Eid prayer and
not beforehand (in contrast to Eid al-Fitr). It is also recommended to perform
the other Sunnahs of Eid, such as performing a ritual shower (ghusl), applying
good scents, dressing nicely, etc.
As for the states and municipalities
where the virus is under control and it is permissible to gather therein, then
people may congregate while following the guidelines set by health officials
and after having consulted the experts, so as to ensure the safety of those
coming to pray as well as the community at large, all the while establishing
the ritual of Eid and preserving this Sunnah. The congregants, and all those
attending, are to avoid shaking hands with one another and/or hugging, in order
to avoid the possible spread of the virus – as we are still dealing with this
pandemic.
It would be permissible for
congregants to perform the Eid prayer while standing next to their own vehicles
in a parking lot while maintaining a safe distance from others, if this is the only way the community would be
permitted to gather and perform the Eid prayer. We do not, however, deem it
permissible to pray sitting inside one's vehicle, because that would change the
required form in which the prayer is to be performed and because doing so can
be used as a pretext for permitting, by default, this form of prayer in the
future even once the dire need caused by the pandemic is gone, and even with
the availability of other options such as praying in small groups, praying at
home, or to the side of one’s vehicle, as we have just mentioned. (See also
Fatwa 87759)
Sacrificing an animal
(udhiyah or qurban) is a Sunnah and is not considered an obligation. If a
Muslim does not perform it due to a financial constraint, then there is no
blame on them.
It is not sufficient
to give money (in charity) instead of having an animal sacrificed out of fear
of contagion that can be caused by mixing with others during the time the
animal is slaughtered. It would be invalid to make a deductive analogy (qiyas)
of replacing the udhiyah with giving money in charity as one might do with one’s
Zakat al-Fitr. This is because the udhiyah is an act of worship that hinges on two
components that make it incomparable with Zakat al-Fitr: (1) the act of
slaughtering the animal, which, in and of itself, is considered an act of
worship by which one gains nearness to Allah, and (2) the charity and goodness
that reaches the poor and needy as a result of the act. The presence of the
virus does not provide us with a valid concession in changing the act of
offering the udhiyah to simply offering monetary charity as a replacement.
Doing so would be an innovation in the religion of Islam, and we do not know of
any support for such a view offered by any of our esteemed scholars from the
past. If someone were to do this (donate money instead of offering an udhiyah),
their act would be considered a general charity (sadaqah) and would not count
for them as a valid alternative for the udhiyah.
By default, the
sacrifice should be performed in the land one is residing in, and it is
prescribed for one to witness the sacrificial act and eat from the meat of the udhiyah.
However, it is permissible to appoint someone who will perform the sacrifice on
your behalf, even if that is done outside the country where you reside. Given
the circumstances of this pandemic, if it is not possible (to perform the
sacrifice locally), or if doing so involves hardship or a risk of exposure to
harm, there is no blame in forgoing these aspects of the ritual and having the
sacrifice performed by someone you appoint.
In conclusion, we
would like to remind the Muslim community of the importance of benefiting from
the blessed seasons of worship, especially the most virtuous days of this worldly
life, as it has been related to us in the hadith of Jabir, may Allah be pleased
with him, in which he reported that the Prophet (PBUH) said: “The best days of
this world are the ten days (i.e., the first 10 of Dhul-Hijjah)...” [reported
by al-Bazzar and ibn Hibban and classified saheeh (authentic) by al-Albani].
And, as taught to us by the Prophet (PBUH): “The greatest day in the sight of
Allah is the day of Sacrifice (al-Nahr), followed by the day of Remaining (al-Qar)”
[reported by Abu Dawood and al-Nasa’i and classified as authentic by
al-Albani].
Ibn Hajar said in Al-Fat-h
“The apparent reason as to why the ten days of Dhul-Hijjah stand out in their
virtue is the fact that they combine in them the performance of the most
essential acts of worship, which are salah, fasting, charity, and Hajj (pilgrimage),
and we do not find this trait present in any other set of days.”
And given these are
the most virtuous days of the year, the recompense for good deeds performed in
them is magnified and the rewards are multiplied. It is narrated on the
authority of Ibn ‘Abbas, may Allah be pleased with them both, that the Prophet
(PBUH) said: “"There are no days during which righteous action is so
pleasing to Allah than these days (i.e., the first ten days of
Dhul-Hijjah)." He was asked: "O Messenger of Allah, not even striving
in the cause of Allah?" He (PBUH) replied, "Not even striving in the cause
of Allah, except in case one goes forth with his life and his property and does
not return with either of them." [reported by al-Bukhari]
And ‘Abdullah Ibn ‘Umar,
may Allah be pleased with him and his father, said: “I was with the Prophet
(PBUH), so I mentioned to him various good deeds. He replied, ‘There are no
days during which the righteous action is so pleasing to Allah than these 10
days.’ So I asked, ‘O Messenger of Allah, not even striving in the cause of
Allah?’ So he extolled it (i.e., striving) and then said, ‘Not even striving,
except in case one goes forth with his life and his property for the sake of
Allah and dies as a result’.’’ [reported by Ahmad and classified as hasan (sound)
by al-Albani].
So it is incumbent
upon Muslims to strive hard in performing prayers as well as fasting during the
day of ‘Arafah (the 9th of Dhul-Hijjah), given that the Prophet
(PBUH) was extra keen on fasting the day of ‘Arafah out of the ten days of
Dhul-Hijjah. He (PBUH) mentioned the virtue of fasting it (‘Arafah)
specifically when he said, “Fast the day of Arafah, for I anticipate that by
doing so Allah will forgive the sins of the coming year as well as the previous
year" [reported by Muslim].
In these blessed days,
Muslims should also be keen on increasing their remembrance of Allah, as well
as their Quran recitation, and chanting takbeer (saying “Allahu Akbar), tahleel
(saying “La ilaha illa Allah”), tahmeed (saying “al-Hamdulillah”), and tasbeeh
(saying “Subhan Allah”). It has been narrated by Ibn ‘Umar, may Allah be
pleased with him and his father, that the Prophet (PBUH) said: “There are no
days greater in the sight of Allah, nor are righteous actions performed in any
other days more pleasing to Allah, than these ten days. Thus, increase therein
in your performance of tahleel, takbeer, and tahmeed” [reported by Ahmad].
Al-Bukhari states “Ibn ‘Umar and Abu Hurairah, may Allah be pleased with them,
used to go out to the marketplace during the ten days (of Dhul-Hijjah) and perform
takbeer (saying “Allahu Akbar”) out loud, and the people in the marketplace
would hear them and likewise raise their voices with takbeer.” Maymoon ibn
Mihran (from amongst the Successors [Tabi’een]) said, “I remember a time when
the people would perform their takbeerat so much during the ten days that I
would compare it (the sound of their voices) to waves.”
And it is legislated
to perform the takbeerat starting from the first of the ten days until the end
of the days of Tashreeq (which, according to the more correct of the two scholarly
views in this matter, are the three days following Eid al-Adha).
It is more emphasized
to perform the takbeerat after completing each of the five daily prayers, even
if the prayer is performed at home. The takbeerat following the daily prayers
are what some scholars refer to as “confined takbeer” as opposed to the general
unrestricted takbeer. These confined takbeerat are performed by those not
performing Hajj, and they are done after each of the five daily prayers,
starting from fajr on the day of ‘Arafah until ‘asr on the third day of Tashreeq.
As for how the takbeerat
are performed, the matter is not so restricted. It is incumbent upon Muslims,
especially in these times, to strive in teaching our children this Sunnah,
which is among the honored rituals of our religion, in order to ensure it does
not die out as a practice amongst them in the coming generations.
Ibn al-Qayyim said in Al-Hadyi:
“it has been reported that the Prophet (PBUH) used to perform takbeerat from fajr
prayer on the day of ‘Arafah until ‘asr on the final day of Tashreeq, and he
would chant: ‘Allahu Akbar, Allahu Akbar, La ilaha illa Allah, wa-Allahu Akbar,
Allahu Akbar, wa-lillahil-hamd’. And though this chain of narration is not
strong, the Ummah as a whole has applied it (this form of takbeer).
In this mentioned
form, “Allahu Akbar” is repeated in pairs of two. As for it being repeated in sets
of three (Allahu Akbar, Allahu Akbar, Allahu Akbar), that is based on what has
been narrated solely from the actions of Jabir ibn ‘Abdullah and ibn ‘Abbas.
And both forms (whether saying ‘Allahu Akbar’ in pairs of two or sets of three)
are fine.”
Al-Hafiz Ibn Hajar
said in Al-Fat-ḥ : “As for the form of the takbeer, the most correct version
has been reported by ‘Abd al-Razzaq in an authentic (saheeh) chain on the
authority of Salman, in which he said, ‘Proclaim Allah’s Greatness: Allahu
Akbar, Allahu Akbar, Allahu Akbaru Kabeera.’ This form has also been reported
to be the choice of Sa’eed ibn Jubayr, Mujahid, and ‘Abd al-Rahman ibn Abi Layla. It is also the choice of Imam
al-Shafi’i, who would add to it ‘wa-lillahil-hamd’.”
It has also been mentioned in the
form of saying ‘Allahu Akbar’ three times and
adding ‘La ilaha illa Allah, wahdahu la shareeka lahu.’
It has also been
mentioned in the form of saying ‘Allahu Akbar’ twice, followed by ‘La ilaha
illa Allah, wa-Allahu Akbar, Allahu Akbar, wa-lillahil-hamd,’ and this form is
traced to ‘Umar and Ibn Mas’ood, and it is the choice of Ahmad and Is-haq.”
Al-Nawawi reported in
his Al-Majmoo‘ that al-Shafi’i said in Al-Mukhtasar: “Whatever
increase comes in the form of Allah’s mention is good.” Though it would be more
suitable to confine the forms of takbeer to only that which has been reported
to us, the matter is not so restricted. And to Allah all Praise is due.
And Allah is Exalted
and All-Knowing, and He alone guides to that which is most correct, and may His
peace and blessings be upon Muhammad and his family.