Shaykh Muḥammad Sālim Buhayrī al-Shāfiʿī:
All Praise is due to Allah and Blessings and Salutations upon our Master, the Messenger of Allah.
These are some points in Fiqh pertaining to the calamity of the coronavirus (covid-19)—may Allah keep it away from the land and the people, and remove its evil—.
The fear of being infected by the coronavirus is a valid excuse to abstain from Jumuʿah and daily congregational prayers. Shāfiʿī jurists have stated clearly that fear for the life, limb or use of limb of an innocent person is one of the valid excuses for abstaining from congregational prayers: The fear of being infected by this virus falls within this category.
When this fear becomes prevalent in a city, it cancels the obligation of Jumu’ah for the residents of that city. Imām Shihāb al-Dīn al-Ramlī issued a fatwa, with the concurrence of his son Imām Shams al-Dīn al-Ramlī, to the effect that Jumuʿah falls away when an excuse becomes prevalent in a locality.
He was asked: “When a mitigating factor like heavy rain comes to encompass an entire locality, does Jumuʿah fall away for the residents of that place, or not?” He responded: “Jumuʿah falls away for the residents of a place in which the aforementioned excuse is prevalent.”
Hence, the option that some countries have taken of temporarily suspending Jumuʿah and the daily congregational prayers is one that poses no problem in terms of the Sharīʿah.
It might of course be maintained that precautions can be taken by having worshippers at a distance from each other, not shaking hands and praying on individual prayer mats; or that the mosque’s carpets could be continuously sterilized, whilst upholding the congregational prayer with a small group; and that difficulty does not absolve one of what can easily be done.
In theory, this is not incorrect. However, in reality, it would be impossible to prevent people from mixing and shaking hands and to force them to bring their own prayer mats.
Anyone in a city where the congregational prayer has been suspended should not deprive himself of attaining its virtue. It is recommended for him to establish the congregation with his family by praying with his wife and children at home. By doing this, they will attain the virtue of congregational prayer by the Will of Allah.
In this respect Imām al-Nawawī said in al-Rawḍa: “If a man prays in his home with his friend, wife or child, he will attain the virtue of congregational prayer.”
Whoever is in a city where Jumuʿah prayers have been suspended should pray Dhuhr. It is not permissible for him to follow an imām via an electronic medium of broadcasting such as a television. It is recommended to recite the Qunūt for calamities in ṣalāh, supplicating thereby to Allah to remove the epidemic from us.
Its place in salāh is in the iʿtidāl of the last rakʿah after saying “Rabbanā wa laka l-ḥamd”. One should then recite the supplication: “Allahumma ihdinā fī man hadayta…,” and call upon Allah to remove the epidemic.
This is equally recommended for the person praying individually or in congregation, male or female.
I ask Allah to remove from us all epidemics and evils.
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