Answer to a Question
Praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his companions, and those who follow him.
To all those who have sent inquiries regarding the two-meter distancing between worshippers in Friday and congregational prayers... They mention that rulers in some Muslim lands close the mosques, and when they open them, they mandate a two-meter distance between worshippers. The authorities justify this by claiming that a sick person is excused, just as one prays sitting, and thus distancing is compared to it; even those who are not sick but fear illness are told to distance themselves. They ask: Is it permissible for rulers to mandate distancing in this manner? Or is this distancing a bid'ah (innovation) for which the rulers bear the sin? The questioners are urgent in seeking an answer.
In response to these questions, I say, and with Allah is the success:
We have previously issued more than one answer regarding bid'ah. If the questioners had reflected upon them, the answer would have been clear: distancing in the aforementioned manner is a bid'ah for which the rulers bear the sin if they compel the people to do it. The clarification is as follows:
First: We issued a response on 28 Rajab 1434 AH (May 7, 2013), which stated: "... Bid'ah is the violation of the Lawgiver's command for which a specific manner of performance (kayfiyyah) has been revealed. Linguistically, as stated in Lisan al-Arab: 'The innovator (al-mubtadi’) is the one who initiates a matter without a precedent... and I innovated the thing: I invented it not based on an example.' Technically, it is the same; meaning there is an 'example' or 'model' performed by the Prophet ﷺ, and the Muslim performs something contrary to it. This means violating a Shari'ah kayfiyyah (manner) clarified by the Lawgiver for the performance of a Shari'ah command. This meaning is the indication of the hadith:
وَمَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ
'Whoever performs an action which is not in accordance with our matter will have it rejected.' (Narrated by Al-Bukhari and Muslim, the wording is Al-Bukhari's).
Thus, whoever prostrates three times in his prayer instead of two has committed a bid'ah, because he violated the action of the Prophet ﷺ. Whoever throws eight pebbles instead of seven at the Jamarat in Mina has committed a bid'ah because he also violated the action of the Prophet ﷺ. Whoever adds to or subtracts from the words of the Adhan has committed a bid'ah because he violated the Adhan approved by the Messenger of Allah ﷺ...
As for violating a command of the Lawgiver for which no specific manner of performance was revealed, this falls under the Shari'ah rulings (ahkam shar'iyyah); it is described as haram (forbidden) or makruh (disliked) if it concerns the speech of obligation (khitab al-taklif), or it is described as batil (void) or fasid (invalid) if it concerns the declaratory speech (khitab al-wad'i), depending on the evidence accompanying the command.
For example: Muslim narrated from Aisha, the Mother of the Believers (may Allah be pleased with her), describing the prayer of the Prophet ﷺ, she said: 'The Messenger of Allah ﷺ...
وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ لَمْ يَسْجُدْ، حَتَّى يَسْتَوِيَ قَائِماً، وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ، لَمْ يَسْجُدْ حَتَّى يَسْتَوِيَ جَالِساً...
"...and when he raised his head from bowing (ruku’), he would not prostrate until he stood upright; and when he raised his head from prostration, he would not prostrate [again] until he sat upright..."'
Here, the Prophet ﷺ clarified that the Muslim, after rising from ruku’, should not prostrate until they stand upright, and after rising from prostration, should not perform the second prostration until they sit upright. This is a kayfiyyah (manner) clarified by the Prophet ﷺ; anyone who violates it has committed a bid'ah. If a worshipper rises from ruku’ and prostrates before standing upright, they have committed a bid'ah because they violated the manner clarified by the Prophet ﷺ.
However, for example, Muslim narrated from Ubadah ibn al-Samit, who said: 'I heard the Messenger of Allah ﷺ:
يَنْهَى عَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ، وَالْفِضَّةِ بِالْفِضَّةِ، وَالْبُرِّ بِالْبُرِّ، وَالشَّعِيرِ بِالشَّعِيرِ، وَالتَّمْرِ بِالتَّمْرِ، وَالْمِلْحِ بِالْمِلْحِ، إِلَّا سَوَاءً بِسَوَاءٍ، عَيْناً بِعَيْنينٍ، فَمَنْ زَادَ، أَوِ ازْدَادَ، فَقَدْ أَرْبَى
"Forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, except in equal amounts and hand-to-hand. Whoever increases or seeks an increase has practiced usury (riba)."'
If a Muslim violates this hadith and sells gold for gold with an increase, and not weight for weight, it is not said that he has committed a bid'ah. Rather, it is said that he has committed a haram (forbidden) act, which is usury.
The conclusion is: violating the kayfiyyah (manner) clarified by the Messenger of Allah ﷺ is a bid'ah. Violating a general command of the Prophet ﷺ without a specified manner falls under the Shari'ah rulings: Haram, Makruh... Batil, Fasid... depending on the evidence." (End quote). We issued more detailed explanations of bid'ah on 08 Dhu al-Hijjah 1436 AH (September 22, 2015), as well as other answers before and after that, which are sufficient and comprehensive, Allah willing.
Second: Accordingly, if the states in the Muslim lands compel worshippers to distance themselves from one another by one or two meters, whether in Friday or congregational prayers, out of fear of infection—especially in the absence of medical symptoms—they are committing a great sin. This distancing is a bid'ah because it is a clear violation of the manner of the rows and their closeness (tarass), which the Messenger of Allah ﷺ clarified through Shari'ah evidences, including:
- Al-Bukhari narrated in his Sahih from Abu Sulayman Malik ibn al-Huwayrith, who said: 'We came to the Prophet ﷺ while we were young men of similar age, and we stayed with him for twenty nights... and he was kind and merciful...
فَقَالَ ارْجِعُوا إِلَى أَهْلِيكُمْ فَعَلِّمُوهُمْ وَمُرُوهُمْ وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي وَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ ثُمَّ لِيَؤُمَّكُمْ أَكْبَرُكُمْ
"Then he said: Go back to your families, teach them, and command them [to do good]. And pray as you have seen me praying. When the time for prayer comes, let one of you call the Adhan, and let the eldest of you lead the prayer."' (Narrated by Al-Bukhari)
- Al-Bukhari narrated in his Sahih from Anas ibn Malik, who said: 'The prayer was commenced (iqamah), and the Messenger of Allah ﷺ turned his face toward us and said:
أَقِيمُوا صُفُوفَكُمْ، وَتَرَاصُّوا، فَإِنِّي أَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي
"Straighten your rows and stand close together, for I see you from behind my back."' (Narrated by Al-Bukhari)
- Muslim narrated in his Sahih from Al-Nu'man ibn Bashir (may Allah be pleased with him), who said: 'The Messenger of Allah ﷺ used to straighten our rows as if he were straightening arrows, until he saw that we had understood it from him. Then he came out one day and stood until he was about to say the Takbir, when he saw a man whose chest was protruding from the row. He said:
عِبَادَ اللهِ لَتُسَوُّنَّ صُفُوفَكُمْ، أَوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ
"O servants of Allah, you shall straighten your rows, or Allah will cause disagreement between your faces."' (Narrated by Muslim)
- Muslim also narrated in his Sahih from Jabir ibn Samurah, who said: 'The Messenger of Allah ﷺ said:
أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهَا؟ فَقُلْنَا يَا رَسُولَ اللهِ، وَكَيْفَ تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهَا؟ قَالَ: يُتِمُّونَ الصُّفُوفَ الْأُوَلَ وَيَتَرَاصُّونَ فِي الصَّفِّ
"Will you not form rows as the angels form rows before their Lord?" We said: "O Messenger of Allah, how do the angels form rows before their Lord?" He said: "They complete the first rows and stand close together in the row."' (Narrated by Muslim)
- Al-Hakim narrated, and said it is a sound hadith according to the condition of Muslim, from Abdullah ibn Amr, that the Messenger of Allah ﷺ said:
مَنْ وَصَلَ صَفّاً وَصَلَهُ اللَّهُ، وَمَنْ قَطَعَ صَفّاً قَطَعَهُ اللَّهُ
"Whoever joins a row, Allah will join him [to His Mercy], and whoever cuts a row, Allah will cut him off."' (Narrated by Al-Hakim)
- Ahmad narrated from Abdullah ibn Umar that the Messenger of Allah ﷺ said:
أَقِيمُوا الصُّفُوفَ فَإِنَّمَا تَصُفُّونَ بِصُفُوفِ الْمَلَائِكَةِ وَحَاذُوا بَيْنَ الْمَنَاكِبِ وَسُدُّوا الْخَلَلَ وَلِينُوا فِي أَيْدِي إِخْوَانِكُمْ وَلَا تَذَرُوا فُرُجَاتٍ لِلشَّيْطَانِ وَمَنْ وَصَلَ صَفّاً وَصَلَهُ اللَّهُ تَبَارَكَ وَتَعَالَى وَمَنْ قَطَعَ صَفّاً قَطَعَهُ اللَّهُ
"Establish the rows, for you only form rows like the rows of angels. Align the shoulders, fill the gaps, be gentle in the hands of your brothers, and do not leave openings for the Shaytan. Whoever joins a row, Allah—the Blessed and Exalted—will join him, and whoever cuts a row, Allah will cut him off."' (Narrated by Ahmad)
This is a complete clarification from the Messenger of Allah ﷺ regarding the kayfiyyah (manner) of performing congregational prayer. The Companions (may Allah be pleased with them) adhered to this. Malik narrated in Al-Muwatta and Al-Bayhaqi in Al-Sunan al-Kubra that Umar ibn al-Khattab (may Allah be pleased with him) "used to command the straightening of the rows; when they came to him and informed him that they were straight, he would say the Takbir."
Third: It cannot be said that contagious disease is an excuse that justifies distancing in prayer. This cannot be said because contagious disease is an excuse for not going to the mosque; it is not an excuse to go and then distance oneself from the person next to him by one or two meters!! Contagious diseases occurred during the time of the Messenger of Allah ﷺ (the plague), and it was never narrated from the Prophet ﷺ that a person afflicted with the plague should go to prayer and distance himself from his companion by two meters. Rather, he is excused and prays in his home... The area where the disease spreads should be treated intensively and free of charge with diligence and effort under the care of the state, and the sick should not mix with the healthy... Peace and blessings be upon him, as narrated by Muslim in his Sahih from Usama ibn Zayd, the Messenger of Allah ﷺ said:
الطَّاعُونُ آيَةُ الرِّجْزِ ابْتَلَى اللَّهُ عَزَّ وَجَلَّ بِهِ نَاساً مِنْ عِبَادِهِ، فَإِذَا سَمِعْتُمْ بِهِ فَلَا تَدْخُلُوا عَلَيْهِ وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَفِرُّوا مِنْهُ
"The plague is a sign of punishment with which Allah, the Mighty and Sublime, has tested some of His servants. If you hear of it in a land, do not enter it, and if it breaks out in a land while you are in it, do not flee from it." (Narrated by Muslim)
This means that a person with a contagious disease does not mix with the healthy, and sufficient treatment is provided for him, Allah willing. As for the healthy person, he goes to the mosque to pray Friday and congregational prayers as usual, without distancing.
Fourth: Similarly, it cannot be said that distancing in prayer during an epidemic is compared (qiyas) to the dispensation (rukhsah) of praying sitting during illness. This is not a Shari'ah qiyas because the sick person praying sitting is a rukhsah (concession) from Allah—meaning due to an excuse (sabab), which is the illness. Excuses in worship are reasons (asbab) and not effective causes ('ilal). The Shari'ah did not provide an effective cause for them, but rather made each excuse an excuse specifically for the ruling it came for, and not for others. It is considered a specific excuse for the ruling it addresses, and not a general excuse for every ruling; it does not convey the aspect of causality ('illiyyah). Therefore, it cannot be used for analogy (qiyas). The sabab is specific to what it caused and does not extend to others. This is unlike the 'illah (effective cause), which is not specific to the ruling for which it was legislated, but rather extends to others and allows for analogy. From here, it is clear that what is revealed regarding acts of worship—being asbab (reasons) and not 'ilal (effective causes)—makes worship rituals tawqifiyyah (fixed by revelation); they are not assigned causes through reasoning nor are they subject to analogy because the sabab is specific to its outcome.
Fifth: Furthermore, the dispensation (rukhsah) is one of the declaratory rulings (ahkam al-wad'i), which is the speech of the Lawgiver related to the actions of the servants by declaration. Since it is the speech of the Lawgiver itself, there must be a Shari'ah evidence indicating it. For example, regarding the sick person praying sitting, Al-Bukhari narrated in his Sahih from Imran ibn Husayn (may Allah be pleased with him), who said: 'I had hemorrhoids, so I asked the Prophet ﷺ about the prayer and he said:
صَلِّ قَائِماً فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِداً، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ
"Pray standing; if you cannot, then sitting; and if you cannot, then on your side."' (Narrated by Al-Bukhari)
This is a rukhsah, an excuse for which Shari'ah evidence has been revealed. Everything for which Shari'ah evidence exists as an excuse for a specific ruling is considered an excuse; whatever has no evidence has no value and is not considered a Shari'ah excuse at all... Since there is no evidence that a sick person may distance himself in his prayer from the person next to him by a meter or two, this statement has no value in Shari'ah and is incorrect... So how can it be so if the person is not even sick, but only expects illness?!
Sixth: The conclusion of the above is as follows:
- Changing the manner (kayfiyyah) clarified by the Messenger ﷺ for prayer is considered a bid'ah. Rather, the Shari'ah ruling in this case is that the healthy person goes to prayer as usual in close-knit rows without gaps, and the person with a contagious disease does not go so as not to infect others.
- If the state closes the mosques and consequently prevents healthy people from frequenting the mosques for Friday and congregational prayers, it is committing a major sin for obstructing the Friday and congregational prayers. Mosques must remain open for prayer as clarified by the Messenger ﷺ.
- Similarly, if the state prevents worshippers from performing the prayer according to the manner clarified by the Messenger of Allah ﷺ, and instead compels them to distance by a meter or two between worshippers out of fear of infection—especially in the absence of medical symptoms—it commits a major sin by doing so.
This is the Shari'ah ruling that I prefer in this matter, and Allah knows best and is most wise... I ask Him, glorified be He, to guide the Muslims to the most upright of their affairs, that they worship Him as He commanded, adhere to the footsteps of His Messenger ﷺ, and establish the upright Shari'ah without deviation by establishing the Righteous Khilafah... for in that is goodness and victory, Allah willing, Who is not incapacitated by anything in the earth or in the heaven, and He is the Mighty, the Wise.
Wassalamu Alaikum wa Rahmatullahi wa Barakatuh
17 Shawwal 1441 AH June 8, 2020 CE
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