Congregational Prayer in Pandemic: A Critical Analysis

A Response to Sheikh Ahmad Kouri Mauritani’s Article on Congregational Prayer during the Pandemic

Analysis of Sheikh Ahmad Kouri Mauritani’s Article on the Congregational Prayer in Mosques during the Pandemic

I came across an article by Sheikh Ahmad Kouri Mauritani titled “The Ruling on the Congregational Prayer due to the Fear of the Coronavirus,” in which ten arguments are presented, trying to explain that it is not permissible to skip congregational prayers in mosques due to the fear of the coronavirus. Since I have written a separate article on this matter, stating that people from areas with a risk of infection may pray at home instead of attending the mosque, I will keep the analysis brief.

First Argument: If the congregation was not suspended during the time of jihad due to the fear of the enemy, then how can it be suspended due to the fear of a disease?
Response: There is a significant difference between the fear caused by the coronavirus and the fear of the enemy during jihad, so it is incorrect to compare the two. Consider this: even during jihad, when there was a real threat to life, the Prophet ﷺ commanded to perform prayers on time in congregation. However, during heavy rain, when there was no threat to life but just inconvenience, the Prophet ﷺ allowed praying at home. Both commands are from the Prophet ﷺ. The real issue is that the fear of the coronavirus is an internal cause, similar to the external cause of mud during heavy rain, which justifies praying at home in both cases.

Second Argument: Epidemics and diseases are the result of sins and disobedience, and their cure lies in turning to Allah, repentance, seeking forgiveness, recitation of the Qur’an, prayer, and supplication. Therefore, the cure for the disease is not in abandoning Friday and congregational prayers.
Response: It is true that diseases and epidemics can be due to sins or tests from Allah, and the cures mentioned, such as turning to Allah, repentance, seeking forgiveness, prayer, and supplication, are correct. However, it is questionable to claim that one cannot abandon congregational prayers in the case of a disease or epidemic. An individual who is sick or weak may skip the congregation. In the case of the coronavirus, as explained in my separate article, following the example of the heavy rain hadith and other teachings related to avoiding harm and keeping a distance from infected individuals, it is permissible to skip congregational prayers and pray at home.

Third Argument: Disease is a decision and decree of Allah, so one should rely on Allah and not skip Friday and congregational prayers out of fear of the disease.
Response: Indeed, disease is a decree of Allah, and we believe in it as part of our faith. However, not all diseases are the same, and Islamic rulings regarding different diseases vary. For example, leprosy and the plague have specific rulings—mixing with those afflicted is prohibited. The Prophet ﷺ did not shake hands with lepers. This action was not against tawakkul (reliance on Allah) or against the belief in divine decree. Congregational prayers involve mixing, which is the cause of spreading the coronavirus. Hence, skipping the Friday and congregational prayers in these circumstances is not wrong.

Fourth Argument: Is there any hadith from the Prophet ﷺ that states that the mosque should be closed or that congregational prayer should be abandoned due to the plague?
Response: During the time of the Prophet ﷺ, the plague never occurred, so why would he give a ruling on closing mosques? The first occurrence of the plague happened during the caliphate of Umar ibn al-Khattab in the region of Shaam (Syria). The Prophet ﷺ prohibited mixing, so if a person is diagnosed with the disease, they should be kept away from the mosque. If the person’s diagnosis is not clear, then avoiding mixing is advised. The greatest problem with the coronavirus is that a person may carry it for up to 14 days before showing symptoms, making the risk of unknowingly spreading the disease much higher.

Fifth Argument: During the time of Umar, when the plague of Amwas spread, he did not order the abandonment of congregational prayers.
Response: The plague of Amwas did not spread in Madinah; it was in a faraway region of Shaam. There is also a difference between the spread of the plague and the spread of the coronavirus. The coronavirus spreads through mixing, so it is necessary to avoid contact.

Sixth Argument: Allah has commanded us to seek help through patience and prayer. Does seeking help mean performing prayers in the mosque, or is it acceptable to abandon Friday and congregational prayers?
Response: This argument is weak and the reasoning is invalid. Skipping congregational prayers does not equate to abandoning prayer. Allah has commanded us to seek help through prayer, and prayer can be performed anywhere. Allah has made the entire earth a mosque for us.

Seventh Argument: The Prophet ﷺ said, “Whoever prays the Fajr prayer in congregation, he is under the protection of Allah.” Is this not sufficient to ensure that we are under the protection of Allah?
Response: This argument is completely invalid. If such reasoning were correct, then according to the same logic, avoiding lepers and not shaking hands with them would contradict tawakkul and reliance on Allah. Allah is certainly sufficient for us, and using lawful means to protect oneself is also part of Islamic teaching. If the author of the article believes otherwise, I invite him to try meeting a person infected with the coronavirus after performing Fajr prayer, and if they are willing, I would appreciate it if they inform me. If they are unwilling, then I request that they do not misguide the community with such messages.

Eighth Argument: When a blind companion of the Prophet ﷺ was unable to attend the congregational prayer, the Prophet ﷺ did not permit him to stay behind. So how can permission be granted to healthy people to skip congregational prayer?
Response: In Sahih Bukhari (667), there is an incident about a blind man, Ibn Umm Maktum, who was the imam of his people. He asked the Prophet ﷺ to pray in his house, as there were dark and rainy nights, and the Prophet ﷺ allowed it. This hadith provides a clear ruling that a person with a valid excuse may pray at home. The blind man was the imam of his community, and when he prayed at home, it was as if everyone prayed at home. This is a clear example of a valid excuse for not attending the mosque.

Ninth Argument: The Prophet ﷺ would always turn to prayer when faced with any difficulty. So, when the coronavirus disease has occurred, does that mean abandoning Friday and congregational prayers goes against the Sunnah of the Prophet ﷺ?
Response: The hadith in question is not related to praying in congregation or to the valid excuse of praying at home due to fear of the coronavirus. The hadith refers to prayer in general, which can be performed anywhere, even without congregation. Moreover, the Prophet ﷺ used to pray voluntary prayers at home. Using this hadith as evidence to support congregational prayer is illogical.

Tenth Argument: Has there ever been a time in Islamic history when a scholar issued a fatwa to close the mosques because of the spread of a deadly disease, such as the plague?
Response: Yes, there are examples in Islamic history. In his book Siyar A’lam al-Nubala (18/311), the scholar Dhahabi mentions an incident in 448 AH, when an epidemic spread in Egypt and Andalusia, and the mosques remained closed due to the lack of worshipers.