Since publishing my opinion on the permissibility of conducting Jumu`ah and Tarawih online as a temporary measure during the COVID-19 pandemic, I have received the following objections which were not addressed in my initial paper. Consequently, I will address these additional concerns.
1. Changing the form of `Ibadah:
The first objection centers around the fact that we are not allowed to tamper with the format of Jumu‘ah. It is argued that Jumu`ah must be performed in the way it was done by the Prophet (peace be upon him) and his companions.
In addressing whether having a virtual Jumu`ah as a temporary measure constitutes tampering with the format of `ibadat and the way it was implemented by the Prophet (peace be upon him), allow me to narrate something I witnessed as an early seminary student.
Microphone is Haram?
In the early 1950s, my local community was faced with the dilemma of whether it was acceptable to use a microphone for the adhan, khutbah, and prayers. Several eminent scholars gathered to discuss and debate the issue. Upon completion of the debates, the unanimous consensus was that Jumu`ah prayers conducted with a microphone were invalid. This was because it was an innovation, something that was not a part of the format of Jumu`ah as was conducted by the Prophet and his predecessors.
However, after a few years, microphones were introduced at that very same mosque, not only for adhan and Jumu`ah but also for lectures and mawlid celebrations with hundreds if not thousands being able to benefit.
So what happened to produce this 180 degree change?
The answer: What was initially construed to be something that was invalid due to “it changing the format of Jumu‘ah”, was later realized to be something that does not alter the format of the prayer at all. It was, in fact, simply a device to communicate and transmit the voice of the mu’adhin, the khaṭib and/or imam to the congregants.
After all, is it not better to help worshippers hear what is being said?
More “Innovations”
Those who attempt to argue against using virtual platforms for Jumu`ah during this unique time of the COVID-19 pandemic are similar in their thinking about it and should consider the following:
Hasn’t the community introduced various innovations in devices starting immediately after the Prophet’s death?
Hasn’t the community introduced various innovations in devices starting immediately after the Prophet’s death?
First came ma’adhin or minarets; there was no minaret at the time of the Prophet, then came the mihrab. After that, the microphone. Many of these were deemed objectionable in the beginning but later on became accepted as good practice upon the realization that they were not in any way changing the format of the `ibadah.
Similarly, not too long ago following an imam through a TV or monitor was dismissed as unacceptable. And yet, it has now become widely accepted.
Even the most conservative of mosques today have space for women to pray following along through monitors. Similarly, the overflows at many mosques during Jumu`ah and Tarawih follow along through monitors in their cafeterias and gyms. In all such cases, the condition of continuity of lines, otherwise considered as a pre-requisite, has been relaxed or waived.
If virtual Jumu`ah is invalid for the reason it employs elements that were not employed by the Prophet, should not regular in-mosque Jumu‘ahs resorting to monitors also be deemed equally invalid?
The simple fact is, that although the ulama of one time may have deemed these prayers as invalid, the fatwa on this has changed toward one accepting monitors as a device that helps congregants to follow the imam.
2. Lines Are Interrupted:
A second argument raised in the discussions is that: It cannot be done because it is against the view that states that the congregants of congregational prayers must be joined by uninterrupted lines and that there shouldn’t be any unreasonable gaps, buildings, high walls, rivers etc., separating the congregation.
No one would doubt that the Prophet (peace and blessings be upon him) ideally wanted us to pray in jama`ah standing shoulder to shoulder and in lines, with each new line flowing from the one ahead of it and for there to be no gaps between the lines.
The Prophet’s foundational order for this stems from the fact that the imam is to be followed in prayer; such that if he makes takbir, the congregants follow in takbir, if the imam goes to ruku`, the congregants go to ruku`, etc… and this is best done when lines are uninterrupted.
Though we are ideally to have uninterrupted lines for congregational prayers as per the Prophet’s sunnah, it should be remembered that the Shariah takes into account changes in circumstances and allows easing of restrictions.
And it is precisely for this reason that we see the following narrations and reports:
No Consensus
If such were the opinions of the pious predecessors about praying from houses and apartments that were separated from the imam, and if they allowed for such latitude, why can’t we allow ourselves to make use of these opinions in our difficult times? Didn’t they know this religion better than us?
Further, according to Ibn Taymiyyah, praying inside or outside the masjid while following the imam is valid according to all of the four great imams. What they have differed on is the validity of such prayers when the imam is separated from his congregants by way of a street or body of water through which ships may sail. And, even in such a circumstance, we find that Imam Ahmad and Imam Abu Hanifa deem such prayers invalid while Imam Shafi`i and Imam Malik allow it.
Hence, even among our great fuqaha there was a difference of opinion on the matter and not one singular position!
Contemporary Examples
Coming to the present day, in an attempt to deal with overcrowding, there are currently fatwas that allow for congregants to follow the Jama`a (congregation) in Makkah from the hotels connected to the Haramayn including the Clock Tower Hotel and Hotel Safa among others.
Indeed, it may be that many of those who argue against virtual Jumu`ah based on the view that there shouldn’t be gaps, walls etc., have very likely joined the imam from the Haramayan from these very same hotels during trips for Hajj or Umrah.
Closer to home, if we are to rigidly stick to the stated rule (of those who oppose virtual Jumu’ah), many of the prayers conducted in our very own mosques around the world would be deemed invalid. In my forty plus years as an imam, I have yet to see a mosque that has not had to accommodate overflow of congregants for congregational prayers (including Jumu‘ah) in hallways, gyms, cafeterias or classrooms.
How can we rigidly stick to one fiqh condition to disallow virtual Jumu`ah during this pandemic, while at the same time choosing to ignore the same condition when it suits us?
Further Objections:
Many of the smaller points raised in objections do not need discussions as detailed as the above but will still be addressed. These include that:
“The congregants should be able to reach the imam in case there is a need.”
This cannot even be applied to the Haramayan, nor at many of today’s mosques. Reaching an imam under today’s circumstances will often need to rely on technologies like cell phones, which would also apply to the case of reaching the imam during virtual Jumu‘ah.
Another objection is that : “There have been other plagues in the history of Islam during which Jumu`ah was suspended and no one suggested alternative formats for Friday prayer during such times.”
Virtual platforms and other means (including microphones and monitors which we freely make use of today) were not available at that time. And therefore, to make such an argument is akin to comparing apples to oranges.
Conclusion
In closing, those who believe in these fiqh conditions as absolute requirements, would therefore have to admit that they have invalidated the prayers of millions of worshippers in the Haramayn and all over the world (including their own mosques and centers).
n closing, those who believe in these fiqh conditions as absolute requirements, would therefore have to admit that they have invalidated the prayers of millions of worshippers in the Haramayn and all over the world (including their own mosques and centers).
In other words, there is no consistency or rational coherence in such arguments when you look at what we have been doing in our mosques on a consistent basis.[1]
As a final point, we should acknowledge that there may be differences of opinion on this issue. However, it is my personal view that what is in keeping with the spirit of our great fuqaha of the past who agreed to disagree on many matters is this: Those who find this view unacceptable should not follow it, and those who agree with its permissibility, based on the evidences, should be given every opportunity to partake in online Jumu`ah as a temporary measure during these unprecedented of times.
Allah knows best!
Important Note:
Please be advised that this is an addendum to the piece I wrote earlier on the matter which calls for virtual Jumu’ah and Tarawih as a TEMPORARY MEASURE until the Covid-19 Lockdown is lifted. This piece is not a standalone piece, and should be read in conjunction with my previous article.
[1]It is worth remembering that, according to Imam Abu Hanifah, Jumu‘ah can be valid only in the central city mosque, and cannot be held multiple times in the same mosque. If we consider these conditions valid, then we would end up invalidating the Jumu‘ah prayers held in many of those mosques (who claim to follow the Hanafi school), unless they have waived those conditions because of necessity.
The post Responding to Objections to Virtual Jumu`ah and Tarawih During COVID-19 Lockdown appeared first on About Islam.
source https://aboutislam.net/shariah/contemporary-issues/responding-to-objections-to-virtual-jumuah-and-tarawih-during-covid-19-lockdown/
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