In the Name of Allah, the Most Gracious, the Ever Merciful…

On Saturday, the 26th of Ramadhaan, 1442 (May 8, 2021), the leading scholarly authority for Islamic verdicts in the Kingdom of Saudi Arabia, the Mufti, Shaykh ‘Abdul-‘Azeez Aal ash-Shaykh (may Allah preserve him), was asked about the permissibility of establishing multiple ‘Eid prayers [1] in lands where the Muslims are a minority, and there are not enough masjids to accommodate all the Muslims, given the safety protocols in place to restrict the spread of Covid-19, by the Permission of Allah. [2]

He replied:

لا يجوز تكرار إقامة صلاة العيد في مصلى واحد من جماعة بعد أخرى؛ من غير ضرورة ولا حاجة ماسة لأن هذا عمل محدث، وقد قال النبي صلى الله عليه وسلم : من أحدث في أمرنا هذا ما ليس منه فهو رد

It is not allowed to hold multiple ‘Eid Prayers in one place of prayer, having one congregation after another, without any emergency or urgent need for that, because this is a newly invented matter. The Prophet (may Allah raise his rank and grant him peace) said, “Whoever introduces into our affair what is not from it, it is rejected.” [3]

وأجازها بعض أهل العلم عند الحاجة وبحسبها، وفي حالنا هذه الأيام مع جائحة كورونا والإجراءات الاحترازية، وحيث أن حفظ النفوس وصيانتها من مقاصد الشريعة الكبرى، وقد ثبت عن النبي صلى الله عليه وسلم أنَّه قال: لا ضَرَرَ ولا ضِرارَ واجتماع المصلين بأعداد كبيرة مظنة العدوى وانتشار المرض

Some of the people of knowledge have allowed this, at the time of a need, and according to the level of that need. During our current situation these days, with the Coronavirus pandemic and the safety procedures [in place], the protection and preservation of human life is from the major overall objectives of the Sharee’ah (Islamic Legislation). [4] It has been authentically established that the Prophet (may Allah raise his rank and grant him peace) said, “There is to be no harm, nor any reciprocation of harm.” [5] And the gathering of people for prayer in large numbers is a concern related to the contagion and the spread of illness.

ولعدم تفويت هذا الفضل على المسلمين، خصوصا في دول الأقليات المسلمة ولعدم القدرة على وجود مصلى خارج المدينة يجتمع فيه الناس للصلاة فنرى والله أعلم بجواز ذلك، في مثل هذه الظروف

So to prevent the Muslims from missing out on this great virtue (i.e. the ‘Eid Prayer), especially in lands where Muslims are a minority, without the ability to have a musallaa (outdoor prayer area) outside of the city big enough to accommodate all the people for the prayer, we hold that this (i.e. multiple ‘Eid Prayers in one place) [1] would be permissible during the likes of these circumstances.

هذا ما تيسر إيراده والله أعلم بالصواب وإليه المرجع والمآب, وبالله التوفيق وصلى الله وسلم على نبينا محمد

This is what has been made easy to mention at this time, and Allah knows best about what is correct. Unto Him [alone] is the return and the final end, and through Allah [alone] is success. May Allah raise the rank of our Prophet Muhammad and grant him peace.

Translated by: Moosaa Richardson

FOOTNOTES:

[1] The Mufti was asked specifically about three (3) ‘Eid prayers offered in the same place, one after the next, a prayer and a khutbah offered three times. It should not be understood that three times specifically is a restriction (no more, no less). Rather, that was the specific situation he was asked about in this question. In light of the principle alluded to in his answer, that urgent needs make things permissible, only to the level of the need, three ‘Eid prayers cannot be established without legitimate need. In fact, if one understands this answer correctly, in a location where there is ample space for the people to gather for one prayer (with Covid regulations in place), then a second prayer would not be permissible, falling back on the base rule cited, that “It is not allowed to hold multiple ‘Eid Prayers in one place of prayer, having one congregation after another, without any emergency or urgent need for that, because this is a newly invented matter…”

[2] Source: An official news report from the Saudi Press Agency [link].

[3] Collected by al-Bukhaaree (2697) and Muslim (1718), from the report of ‘Aa’ishah (may Allah be pleased with her).

[4] The scholars mention that the preservation of human life and physical safety is one of the five major objectives that all divinely revealed legislation upheld throughout history. Refer to this article: The Five Basic Human Rights (Or Essentials) Islaam Safeguards and Honors.

About the importance of the preservation of human life in Islamic Law, Allah says:

من قتل نفسا بغير نفس أو فساد في الأرض فكأنما قتل الناس جميعا ومن أحياها فكأنما أحيا الناس جميعا
“Whoever kills a person without that being for a life [taken] (i.e. capital punishment for murderers), or causes corruption on earth, it is as if he has killed all of humanity. And whoever saves [a life], it is as if he has saved all of humanity.” [5:32]

[5] Collected by Ahmad (1/313) and Ibn Maajah (2341), from the report of Ibn ‘Abbaas (may Allah be pleased with him). See: Silsilat al-Ahaadeeth as-Saheehah (250).