Fasting is one of the most important rituals of Islam, and Muslims are required to fast during Ramadan, the ninth month of the Islamic calendar.
“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be God wary” (2:183).
Now, as Ramadan is around the corner and the novel Coronavirus is continuing to spread globally, many Muslims worldwide are wondering if fasting could pose a higher risk of catching the COVID-19 virus, due to dehydration. They may raise some more questions, as is it safe to fast during this global pandemic? Doesn’t it weaken our immune system? And some wonder if they could be exempted from fasting to prevent catching this disease and remain healthy.
Let’s have a look at this question -to fast or not to fast? - from two different aspects: Science-based and religion-based.
According to the WHO and health experts’ recommendations, people are advised to drink plenty of water to prevent dehydration and stay healthy. Still, it will not prevent anyone from catching the new Coronavirus.
“Dr. William Schaffner, an infectious-diseases expert at Vanderbilt University, said the claims are incorrect. While medical professionals typically recommend keeping up fluid intake, Schaffner said drinking more water will not keep anyone from catching the virus. “We always caution anyone healthy and people who are sick to keep up the fluid intake and keep mucus membranes moist,” he said. “It makes you feel better; there is no clear indication that it directly protects you against complications.” [1]
No, in fact, many scientific studies have shown the wide-ranging health benefits of intermittent fasting in boosting our immune system and living a longer life. The New England Journal of Medicine has recently published a review of research on the beneficial effects of intermittent fasting on health, aging, and disease:
“Evidence is accumulating that eating in a 6-hour period and fasting for 18 hours can trigger a metabolic switch from glucose-based to ketone-based energy, with increased stress resistance, increased longevity, and a decreased incidence of diseases, including cancer and obesity.” [2]
Even more interestingly, although some study claims that prolonged water fasting could have a slightly detrimental effect on the immune system, it also shows that immunity returns to a better state soon after eating and drinking again. [3]
First of all, the obligation of fasting during the holy month of Ramadan is an individual duty, and anyone who has the conditions to do so must fast, regardless of whether it is obligatory for others or not. According to Ayatollah Sayyid Ali Sistani, one of the well-known Islamic jurists, if a Muslim fears that he/she will catch Coronavirus, even if he/she takes all precautionary measures, he/she will be relieved of the obligation for each day he/she remains in fear of catching the disease – if he/she were to fast. However, if he/she can reduce the probability of catching the disease so that it becomes reasonably insignificant – even by staying at home and not mixing closely with others, using a mask, medical gloves, frequent disinfection and so on – such that it does not cause unbearable difficulties for the individual, his/her obligation to fast is not waived. [4]
Another Islamic jurist follows the same line and adds that if a doctor forbids someone from fasting, due to the high risk of getting this virus, that person is not allowed to fast. But this should not lead to disrespecting others that fast and eating in public [5]. Many other Islamic jurists also confirm the fact that one should decide if fasting is risky for him/her or not. If “an individual has a reason to believe that fasting will cause illness, intensify or prolong an illness, or delay one’s recuperation,” he/she is not obliged to fast. But he/she should make up for the missed fastings later in the year [6]. However, some other Islamic jurists consider fasting an obligatory practice whose obligation is not lifted in this period, except if one thinks there is a high probability of getting the disease by fasting [7].
After all, it is essential to note that fasting in Islam is expected of those who are healthy enough to do so: “Allah desires ease for you, and He does not desire hardship for you” (2:185)
And sick people who fear that fasting may make them worse, risk their health or slow down their recovery are permitted not to fast:
“But should any of you be sick or on a journey, let it be a [similar] number of other days. Those who find it straining shall be liable to atonement by feeding a needy person” (2:184).
In conclusion, regarding the feedback received from the World Health Organization, fasting has nothing to do with the possibility of an increased risk of catching coronavirus. On the other hand, it is not easy to say for sure whether fasting offers some level of protection and immunity against the COVID-19 virus during this global crisis, so we’d better stick to the things we know would work: social distancing, avoiding gatherings, performing rituals separately, hand-washing, hygiene, and self-isolation.
References:
Have you ever thought about the concept of earning in Islam? Or what role wealth plays in our lives and why we really need to earn money? To some people, money could be a result of the exchange of value. In other words, what you are doing is of value to someone, and that is why you are paid for it.
You might get excited to know the value you are delivering to people is making their lives better; then you will be probably more motivated to enhance your get-rich potential and try to make more and more money! This would be an ideal reason for someone to earn money. However, we all need money to spend for certain reasons, e.g., food, clothing, shelter, etc.
Muslims believe wealth is one of the innumerous blessings of Allah that is referred to as ‘Khair’ -meaning goodness- in some verses of the Holy Quran (2:215, 2:180). In another verse, it is mentioned as an attraction of this worldly life (18:46). What’s more, gaining wealth has been given so much importance in the religion of Islam that Prophet Muhammad (PBUH&HP) says: “Seeking lawful earnings is compulsory for every Muslim” [1].
Islam also seriously recommends attaining the sustenance provided by God through hard work and striving. It is stated in the Islamic narrations that Allah does not like a person who prays for income while he has quit earning and does not try for it [2]. The holy Quran also says:
“That nothing belongs to man except what he strives for, and that he will soon be shown his endeavor, then he will be rewarded for it with the fullest reward” (53:39-41).
Along with the importance Islam attaches to gaining wealth through hard work, it places greater emphasis on making money through lawful (Halal) ways.
“Eat of what is lawful and pure in the earth, and do not follow in Satan’s steps” (2:168).
Based on this verse, consuming only what is lawful (Halal) and good, and abstaining from unlawful (Haram) things, are among the basic principles of the Islamic lifestyle. Many Islamic narrations advise and praise the acquisition of livelihood through fair means, i.e., NOT through stealing, cheating, betting, etc. Islam actually underscores the importance of productive enterprises that can increase output and generate jobs; this is the reason why earning money through gambling is Haram in this religion.
According to Prophet Muhammad (PBUH&HP) in order for an income (in trading) to be Halal, one should not
fault the product he/she is buying,
praise the product he/she is selling,
deceive anyone
swear to God while trading [3].
“Whoever lives on Halal earnings for forty days, God shall enlighten his heart” [4]. Some benefits of earning income through fair means are:
Receiving the Protection of God
Allah says: “If what you eat is Halal and pure, I will protect you” [5].
Acceptance of Prayer
Prophet Muhammad (PBUH&HP) says if you want your prayer to be accepted and fulfilled by Allah, make sure your income is Halal and pure [6].
Receiving God’s Glory and Honor on the Day of Judgment [7]
Strengthening One’s Faith [i]
Getting Allah’s Blessings and Favors (Barakah):
Your income sometimes may not seem enough, but if it is gained through Halal ways, it will be blessed by Allah; so it will suffice: “And whoever puts his trust in Allah, He will suffice him” (65:3)
“You see many of them actively engaged in sin and aggression, and consuming illicit gains. Surely, evil is what they have been doing” (5:62).
Here are a few negative effects that await people who choose the wrong way of earning money (by foul means) either for their greed or deprivation:
Their Halal income will be reduced, and they will be deprived of Allah’s blessings (Barakah) [8]
Their prayers will not be answered [9].
They will become hard-hearted and cruel [9].
Consumption of Haram will have negative effects on their offspring and descendants [9].
Our sustenance lies with Allah
Finally, we should always remember that God is the All-provider (51:58) who has ordained Halal sustenance for all creatures, and the creatures’ efforts to earn their living is placed alongside His will. So, we will definitely reach what is provided for us by Him if we try more patiently, and if we are content with and thankful for what we already have.
God has not forgotten any of us; the Holy Quran says: “There is no animal on the earth, but that its sustenance lies with Allah, and He knows its [enduring] abode and its temporary place of lodging. Everything is in a manifest Book” (11:6) Then we had better avoid what Allah has told us is unlawful (Haram) since:
“Yet it may be that you dislike something, which is good for you, and it may be that you love something, which is bad for you, and Allah knows, and you do not know” (2:216).
Notes:
[i] “Never give up striving for lawful livelihood as it reinforces your faith”. Imam Sadiq (AS) [10]
References:
- Bihar al-Anvar, vol. 103, p. 9
- Ayatollah Javadi Amoli, Mafatih al-Hayat, p. 582
- Ibid p.589
- Bihar al-Anvar, vol. 53, p. 326
- Ayatollah Javadi Amoli, Mafatih al-Hayat, p.589
- al- Daawat, p. 24
- Kanz al-Ummal, vol. 14, p. 249
- Ayatollah Javadi Amoli, Mafatih al-Hayat, p. 593
- earning in Islam
- Bihar al-Anvar, vol. 71, p.128
Life is a journey full of twists and turns. Without a guide in this deceptive path, one can become lost, forfeiting something that cannot be regained - the precious gift of redemption. That is why Islam emphasizes the need for Muslims to never be without a leader. Prophet Mohammad (PBUH&HP) is the best example of a Muslim within Islam.
There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often. (The Holy Quran 33:21)
O you who have faith! Obey Allah and His Apostle, and do not turn away from him while you hear [him]. (The Holy Quran 8:20)
These Quranic verses firmly establish that no one surpasses Prophet (PBUH&HP) as the ideal role model, guiding us to emulate his actions and lifestyle for our salvation. When we follow someone as a model in our life, we inherently respect his beliefs and ideas.
From this, we deduce that if our model is devoted to Islam, religion, and the path of Allah's pleasure, we will also try to align ourselves with that path and potentially attain spiritual ascension. Our model here is not an ordinary person but our dear Prophet. Therefore, there is no disputing the goodwill of this revered figure. An important thing that we must learn from the Prophet (PBUH&HP) as the supreme model for Muslims is to know whom to love and whom to dislike.
The question is: how does understanding Prophet’s feelings towards individuals would help us?
The answer lies in this: “By following the Prophet as an example, we can accurately discern these people, subsequently progressing toward Allah’s satisfaction and eternal happiness.”
Two figures whom the Prophet constantly favored were Imam Hassan and Imam Hussein (as). Imam Hussein (AS) was born on the third of Sha'ban in the fourth year of AH.
Since the great Prophet passing in the tenth year of AH, Imam Hassan and Imam Hussein (AS) spent their childhood with their dear grandfather.
Before delving further, let us know more about our third Imam. Imam Hussein (as) is also called Aba-Abdillah and Sayyid al-Shuhada among the Shias. He is the third Imam for the Shias, martyred in the course of Ashura. He is the second child of Imam Ali (AS) and Fatemeh Zahra (AS), and the grandson of Prophet Mohammad (PBUH&HP). Following his brother Imam Hassan’s (AS) leadership, he took charge of leading the Shias for ten years. Both Shia and Sunni historical records confirm that the Prophet of Islam (PBUH&HP) announced his martyrdom at his birth and chose the name "Hussein" for him. (1)
The Prophet held deep affection for Imam Hassan and Imam Hussein and recommended everyone to love them. Imam Hussein (AS) is one of the of Prophet’s Ahl al-Bayt and also one of the recipients of the verse of purification*.
Numerous narrations from Prophet Mohammad (PBUH&HP) extol Imam Hussain’s virtue. A famous narration quotes the Prophet (PBUH&HP) on Imam Hussain (AS): “Hussain is from me and I am from Hussain. Allah loves who loves Hussain.” (2)
Through this narration, the Holy Prophet (PBUH&HP) show other Muslims the sacred position of Imam Hussein (PBUH) and imparts the exceptional stature of this lineage. In an era where falsehood and hypocrisy infiltrate the Muslim community, this saying compels believers to rid themselves of hypocrisy and misguidance.
Regrettably, despite its resonance, this profound message did not deter the brutal martyrdom of Sayyid al-Shuhada (PBUH), which transpired in the Karbala before thousands of seemingly Muslim individuals.
The Prophet’s (PBUH&HP) adoration for Imam Hussein (AS) served a dual purpose: it conveyed not only his love for his grandson, but also aimed to engender affection towards Imam Hussein as the Imam of the Ummah, rallying people to follow him. Therefore, the Holy Prophet of Islam consistently introduced the Imam Ali, Fatima Zahra, Imam Hassan and Imam Hussein (AS) as his family and Ahl al-Bayt. He equated them with the Quran on numerous occasions, underscoring the necessity for Muslims to accept their leadership and guidance for spiritual elevation. The Prophet also said this in the hadith of the thaqalayn:
"Indeed, I am leaving two things among you, to which if you hold yourself, you will never astray: the book of Allah –who is almighty and great- and my Ahl al-Bayt (household), my 'itra (family). O people hear! And I have announced to you that indeed you will enter my presence and I will ask you about what you did to the thaqalayn (two weighty things) and the thaqalayn are the book of Allah and my Ahl al-Bayt."(3)
Conclusion:
These narrations illuminate Imam Hussein’s (AS) lofty status in the the Prophet’s (PBUH&HP)eyes and the Prophet’s responses to him serves as a guide. Not only are Muslims, as followers of the Holy Prophet, must praise and love Imam Hussein, but we must also adopt his behavior, thoughts, and ethics, and follow his path in our lives. Furthermore, the Prophet's interactions with Imam Hussein underscore that those who harbor hostility or animosity towards him today are not true Muslims. This group should not be regarded as part of the Prophet’s (PBUH&HP) religion.
References:
- Al‑Irshad (2nd Volume - page 130)
- Sunan al-Termizi (6th volume – number 3775)
- Al-Kafi (1st Volume – page 452)
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*The Verse of Purification is the 33rd verse of Al-Aḥzāb in the Quran (33:33). The verse has special importance for Shia Muslims due to giving information about Ahl al-Bayt of Prophet Muhammad (PBUH&HP). Shias reportedly believe it to designate the "Ahl al-Bayt" being infallible.