- Overview
- Upcoming Courses
- Publications
- Booking Form
- Articles
- Q&A
Profile
Dr Mohammad Akram Nadwi
Shaykh Dr Mohammad Akram Nadwi is a world-renowned scholar of Indian origin who has resided in England for the last 30 years. He is recipient of the ‘Allāmah Iqbāl prize for contribution to Islamic thought and is the Principal and Co-Founder of Al-Salam Institute.
Dr Nadwi received advanced in-depth training in the traditional Islamic disciplines at Nadwat al-‘Ulamā’ (Lucknow, India) followed by a PhD in Arabic Literature from Lucknow University. Thereafter he was sent to England as ‘Allāmah Sayyid Abul Ḥasan ‘Alī Nadwī’s representative, becoming a Research Fellow at the Oxford Centre for Islamic Studies. Over the course of two decades he conducted research on the topics of Hadith and Sufi orders in India amongst other scholarly topics. He has published widely in Urdu, Persian, Arabic, and English. His publications include translations, such as his work on Shah Wali Allah; editions of Arabic texts, such as a renowned critical edition of Usūl al-Shāshī in Ḥanafī jurisprudence; and original monographs on Islamic law, Hadith sciences, and figures such as Abū Ḥanīfah and Sayyid Abul Ḥasan ‘Alī Nadwī. As co-founder of Al-Salam Institute, he continues to teach both short courses and Advanced Level modules on the Islamic Scholarship Programme.
He is also author of Al-Muhaddithat: The Women Scholars in Islam, a monumental 43-volume biographical dictionary which charts some of the significant contributions made by female Hadith scholars over the past 1400 years.
No Results Found
The page you requested could not be found. Try refining your search, or use the navigation above to locate the post.
Publications
Dr Nadwi has published widely in Urdu, Persian, Arabic and English, including translations (like his work on Shah Wali Allah), editions of Arabic texts (such as a renowned critical edition of Usul al-Shashi in Hanafi jurisprudence), and original monographs (on Islamic law, women hadith narrators and such figures as Abu Hanifa and Sayyid Abul Hasan Ali Nadwi).
English:
1. Madrasah Life: A Student’s Day at Nadwat al-‘Ulamā’ (Turath Publishing London, 2007)
2. Al-Fiqh Al-Islāmī According to the Hanafi Madhab Rites of Purification, Prayers and Funerals Vol 1 (Angelwing Media London, 2007, 2012)
3. Al-Muhaddithat: The Women Scholars in Islam (Interface Publications Oxford 2007, 2013) ISBN 9780955454547
4. The Garden of The Ḥadīth Scholars: Bustān al-Muḥaddithin – Translated and edited by Mohammad Akram Nadwi from Persian to Arabic (Turath Publishing London 2007, 2018)
5. Abū Ḥanīfah His Life, Legal Method & Legacy (Kube Publishing Ltd Leicester, Interface Publications Ltd Oxford, 2010)
6. Al-Fiqh Al-Islāmī According to the Hanafi Madhab Rites of Zakah, Fasting and Hajj Vol 2 (Angelwing Media London, 2012)
7. Shaykh ‘Abū al-Ḥasan ‘Alī Nadwī: His Life & Works (Nadwi Foundation West Yorkshire, 2013)
8. Ibn Ḥazm on the Lawfulness of Women Attending Prayers in the Mosque (Interface Publications Ltd Oxford, Cambridge Islamic College Cambridge 2015, 2018)
9. Al-Muḥaddithāt women scholars of hadith (Ibn Haldun University Press Istanbul, 2019)
10. Journey to Andalus – Translated and edited by Dr. Abu Zayd. (Angelwing Media London, 2019)
11. Lessons Learned: Treasures from Nadwah’s Sages (Quran Literacy Press Somerset, 2019)
12. Remembering Beautiful Days In Jerusalem (Al Buruj Press London, 2020)
13. Foundation To Ḥadīth Science: A Primer on Understanding & Studying Hadith – Translated and edited by Dr. Abu Zayd. (Quran Literacy Press New Jersey 2021, Al-Salam Institute Press 2021)
Urdu:
1. ‘Iraq aur Sa‘ūdī ‘Arab (Muslim Intellectual Forum Lucknow, 1990)
2. ‘Iraq aur Īrān (Muslim Intellectual Forum Lucknow, 1990)
3. ‘Iraq ki jāriḣiyyat aur tawsī‘ pasandi (Muslim Intellectual Forum Lucknow, 1990)
4. Armughāne farang peghām briṭāniya ke musalmāno ke nām (Allamah Abul Hasan Ali Nadwi Academy London, 2004)
5. Armughāne ḥajj ḥadīth ke ek tālibe ‘ilm ka safarnāmah (Anjuman khuddam al-Islam Lahore, 2004)
6. Nadwe ka ek din (Majlis Nashriyyat Islam Karachi, 2006, Dar al-Rashid Lucknow, 2007, reprint 2012)
7. Safarnāmah Hind (Dar al-Rashid Lucknow, 2018)
8. Maghribī UP ka ek yādgār safar (Dar al-Buhuth wa al-Nashr Saharanpur, 2018)
9. Armughāne ḥajj ḥadith ke ek tālibe ilm ka safarnāmah (Maktaba Ahsan Lucknow, 2018)
10. Fikr Yunus (Dar al-Buhuth wa al-Nashr Saharanpur, 2019)
11. Ek haftah Hindustān mein (Maktabah Ihsan Lucknow, 2019)
12. Maqāme ṣaḥāba ishkālāt wa jawābāt (Dar al-Rashid Lucknow, 2021)
13. Dhikr nadwah (Mahad Imam Hasan ul Banna Bhatkal, 2022)
14. Muḥaddithāt ‘ilm ḥādīth ke irtiqā’ me khawātīn ki khidmat (Hidayat publishers and distributors New Delhi, 2022)
15. Umm al-mu’minīn ḥaḍrat ‘aishah ṣiddīqa raḍiya allah ‘anha ki ‘umr biwaqt rukhṣati (Majlis tahqiqat wa nashriyat islam Lucknow, 2022)
Arabic:
1. Al-tarbiyatu wa al-mujtama‘ – Translated and edited by Mohammad Akram Nadwi. (Al-dar al-shamiyyah Beirut, Dar al-Qalam Damascus 1991)
2. Shaykh al-islām ibn taymiyyah wa ta’thīrhi fī āsiya al-janūbiyah – Translated and edited by Mohammad Akram Nadwi. (Oxford Centre for Islamic Studies Oxford, 1992)
3. Nafaḥāt al-hind wa al-yaman bi’asānīd al-shaykh abī al-ḥasan (Maktabat al-imam al-shafi‘i Riyadh,1998)
4. Uṣūl al-shāshī mukhtaṣar fī uṣūl al-fiqh al-islāmi – Edited and annotated by Mohammad Akram Nadwi. (Nadwat al-‘ulama Lucknow, 1998, Dar al-gharb al-islami Beirut, 2000)
5. Al-sayyid sulaymān al-nadwī amīru ‘ulamā al-hind fī ‘asrihi wa shaykh al-nadwiyyīn (Dar al-Qalam Damascus, 2001)
6. Shiblī al-nu‘mānī ‘allāmat al-hind al-adīb wa al-mu’arrikh al-nāqid al-arīb (Dar al-Qalam Damascus, 2001)
7. Kifāyat al-rāwī ‘an al-‘allāmat al-shaykh Yusuf al-Qardāwī (Dar al-Qalam Damascus, 2001)
8. Bughyat al-matābi‘ li asānīd al-‘allāmat al-sharīf muḥammad al-rabi‘ (Dar al-Qalam Damascus, 2001)
9. Bustān al-muḥaddithīn – Translated and edited by Mohammad Akram Nadwi (Dar al-gharb al-islami Beirut, 2002, Dar al-kutub Peshawar nd)
10. Al-’iqd al-lujayni fi asānīd al-shaykh Salmān al-Ḥusaynī (Dar al-gharb al-Islami, 2004. Dar al-sunnah al-Hind, nd)
11. Mabadi’ al-naḥw (Dar al-tarbiyah, 2006. Maktabat Ihsan Lucknow, nd. Al-Salam Institute Press London, 2019)
12. Mabadi’ al-taṣrīf (Dar al-tarbiyah, 2006. Maktabat Ihsan Lucknow, 2019. Al-Salam Institute Press London, 2019)
13. Abu al-ḥasan al-nadwī al-‘ālim al-murabbi wa al-dā‘iyat al-ḥakīm (Dar al-Qalam Damascus, 2006)
14. Ayyāmun fī bilād al-shām (Dar al-tarbiyah Damascus, 2007)
15. Mabadi’ fī ‘Ilm uṣūl al-fiqh (Dar al-tarbiyah, 2007. Al-maktabat al-nadwiyyah Lucknow, 2018. Al-Salam Institute Press London, 2019)
16. Mabadi’ fī uṣūl al-ḥadīth wa al-isnād (Dar al-tarbiyah, 2007. Al-Salam Institute Press London, 2019. Maktabat Ihsan Lucknow, nd)
17. Mabadi’ fī ‘Ilm uṣūl al-tafsīr (Dar al-tarbiyah, 2007. Al-Salam Institute Press London, 2019)
18. Riḥlat shiblī al-nu‘mānī ila al-qusṭanṭīniyyah wa bayrūt wa al-quds wa al-qāhirah – Translated and edited by Mohammad Akram Nadwi. (Dar al-Qalam Damascus, 2011)
19. Ayyāmun zāhiratun fī miṣr wa al-qāhirah (Dar al-Qalam Damascus 2011)
20. Al-shaykh al-muḥaddithu ‘abd al-haqq al-dahlawiyyu ḥayātuhu wa āthāruh – Translated by Mohammad Akram Nadwi (Dar al-Qalam Damascus, 2013)
21. Al-farāid fī ‘awālī al-asānīdi wa ghawālī al-fawāid (Thabatu al-shaykh yūnus jaunfūrī) (Dar al-bashair al-islamiyyah Beirut, 2015)
22. Tārīkhu ard al-qur’ān – Translated and edited by Mohammad Akram Nadwi (Dar al-Qalam Damascus, 2016)
23. Al-Dhikr al-jamīl li’ayyāmin fī al-quds wa al-khalīl (Dar al-bashair al-islamiyyah Beirut, Markaz al-warraq Kuwait 2018)
24. Man ‘allamanī? (Dar al-Rashid Lucknow, 2018)
25. Riḥlat al-andalus (Dar al muqtabas Damascus, 2018)
26. Juz’un fīh al-aḥādīth al-‘awālī al-thumāniyyāt wa al-tusā‘iyyāt (Dar al-bashair al-islamiyyah Beirut, 2018)
27. Riḥlatu Amrīkā (Wizarat al-awqafi wa al-shu’un al-Islamiyyah, 2019)
28. Man ‘allamanī (Maktabat al-manhal al-safi, 2019)
29. Mabadi’ al-manṭiq (Al-Salam Institute Press London, 2019)
30. Mabadi’ al-balāghah (Al-Salam Institute Press London, 2019)
31. Al-‘allāmat al-sharīf muḥammad wāḑiḥ rashīd al-ḥasanī al-nadwī ḥayātuhu wa fikruhu wa a‘maluhu (Maktabat salma al-thaqafiyyah Tetouan, 2019)
32. Al-imām ibn taymiyyah al-ḥarrānī mujaddidan liqarnih – Translated and edited by Mohammad Akram Nadwi (Dar al-bashair al-islamiyyah Beirut, 2019)
33. Al-iḥkām lilmujma‘ ‘alayhi min aḥādīth al-iḥkām (Dar al-samman Istanbul, 2019)
34. Al-kanz al-farīd fi tarjamat al-‘allāmat muḥammad mutī‘al-ḥāfiẓ wa a‘malihi wa mā lahu min al-ittiṣālāti wa al-asānīd (Dar al-bashair al-islamiyyah Beirut, 2019)
35. Al-Tahrīr al-sadīd limā li al-shaykh muḥammad ma‘sūd al-‘azīzī al-nadwī min ittiṣālāt wa asānīd (Markaz ihya al-fikr al-islami Saharanpur, 2020)
36. Al-durr al-farīd fī ikhtiṣār ‘awālī al-asānīd (Markaz ihya al-fikr al-islami Saharanpur, 2020)
37. Qurrat al-‘ayn fī ḥajj al-bayti wa ziyārat al-ḥaramayn (Al-firdaws Alexandria, 2021)
38. Tamhīd fī ‘ilm al-ḥadīth (Dar al-samman Istanbul, 2021)
39. Al-wafā’u bi asmā al-nisāi mawsu‘atu tarājimi a‘lām al-nisāi fi al-hadīth al-nabawiyy al-sharīf 43 vols (Dar al-minhaj Jeddah, 2021)
40. Ḥikmat al-ṣalāt majmū‘at al-ifādāt ‘an al-ṣalāt li al-imām ‘abd al-ḥamīd al-farāhī (Dar Ammar, Amman, 2021) Compiled and annotated by Mohammad Akram Nadwi
41. Madkhal rāi‘ ila ṣaḥīḥ al-bukhārī wa mā fīhi min asrāri wa ṣanāi‘ (Dar Ammar, Amman, 2021. Al-Salam Institute Press London, 2021)
42. Riḥlat turkiyā (Dar al-asalah Istanbul, 2021)
43. Naẓarāt īmāniyya majmū‘at maqālāt tata‘allaq bi uṣūl al-dīn mustanidat ila al-fiṭrat wa al-‘aql wa al-waḥyi (Dar al-muqtabas Beirut, 2022)
44. Imlāu al-khāṭir majmū‘at maqālāt mutafarriqa nushirat fī mawāqi‘ al-tawāsul al-ijtimā‘I (Dar al-muqtabas Beirut, 2022)
45. Riḥlat al-‘umrah riḥlat sanat 1441h, wa riḥlat sanat 1443h (Dar al-muqtabas Beirut, 2022)
46. Tārīkh nadwat al-‘ulamā’ 2 vols. (Dar al-bashaer Beirut, 2022)
Translation Work:
1. Risalah-i Danishmandi (‘Basic Principles of Learning and Teaching’): An Arabic translation of a brief treatise in Persian by Shah Waliullah, published in Al-Bath al-Islami, Nadwat al-Ulama, Lucknow, November 1981.
2. Significance of Al-Muwatta among other collections of Hadith: An Arabic translation of the preface of ‘Musaffa’ written by Shah Waliullah in Persian, published in Al-Bath al-Islami, Nadwat al-Ulama, Lucknow, April-June 1982.
3. A Survey of Books on the Various Disciplines of Hadith Studies, and Biographies of their Authors: An Arabic translation from the Persian work (bustan al-muhaddithin) written by Shah Abd al-Aziz, published in Al-Bath al-Islami, Lucknow, January 1985-August 1986.
4. Al-tarbiyat wa-l-mujtama: An Arabic translation of the Urdu book (Samaj ki talim-u tarbiyat) written by Professor M. Rabi Hasani Nadwi, published by Dar al-Qalam, Damascus and Al-Dar al-Shamiyya, Beirut, 1991.
5. Impact of Ibn Taymiyya on South Asia: An Arabic translation of an English article written by Professor Khaliq Ahmad Nizami, published by the Oxford Centre for Islamic Studies, Oxford, 1992.
6. Journey to Turkey, Egypt, and Greater Syria: An Arabic translation of Allama Shibli’s Urdu work, Safarnama-i misr-u rim-u sham, published in Thaqafat al-Hind, Azad Bhawan, New Delhi, May-July 1992.
7. Hayat-i Shaykh `Abd al-Haqq Muhaddith Dihlawi: An Arabic translation of a pioneering work by Professor Khaliq Ahmad Nizami on the life and works of Sh. Abd al-Haqq Muhaddith Dihlawi, a great traditionalist of India in the 11th century of the hijra.
8. Abu al-Hasan Ali al-Nadwi: A detailed biography of the late Shaykh Abu al-Hasan, translated into Arabic.
9. Ard al-Qur’an: An Arabic translation of S. Sulayman Nadwi’s book on the geography of the Qur’an, published by Dar al-Qalam, Damascus, in 2005.
Many of these articles can be found on our website, Contact info@alsalam.ac.uk for a full list of Dr Nadwi’s publications.
Booking Form
[contact-form-7 id=”11943″ title=”Booking Form”]
Shaytan’s Tricks
Most people most of the time do not intend to do bad things (crimes and sins, like lying, stealing, defrauding, raping, killing, backbiting, etc.). Most people most of the time intend to do good things (or ‘neutral’ things, things whose good or bad value is not known). The Shaytan would be wasting much of his energy…
Mixed classes for men and women
Some people from India, where I used to teach, have put to me the following question: Why now do you teach classes in which men and women students share the same space? [By ‘the same space’ is meant a space without any sort of physical partition.] Since the question addresses my own practice, I am obliged to answer for myself.
The Month of Ramadan
Translated by Dr. Abu Zayd They asked: What is the meaning of the month of Ramadan? I replied: It is a month of blessings, abundance, happiness, and beauty. In it, the Qurʾān was revealed as guidance for humanity, guidance that is self-evident and clear....
The Soundest Book
They asked: What is the greatest book? I replied: After the Book of God, the greatest book undoubtedly is the Ṣaḥīḥ of Imām Bukhārī, entitled al-Jāmiʿ al-Musnad al-Ṣaḥīḥ al-Mukhtaṣar min Umūr Rasūlillāh wa Sunanihī wa Ayyāmihī. Nothing like it has ever been authored in Islam or any other tradition.
Contemporary Issues in Congregational Prayer: Live Broadcasting and Women’s Congregation
When forced to pray from home—such as during a pandemic—some question whether they can join a congregation by following a live broadcast of the imam. Under Islamic law, however, a valid congregational prayer demands the imam and worshippers share the same physical space; audio or video streams alone are insufficient.
The pandemic and Ramadan
Introduction Only a week remains to prepare before we welcome the month of Ramadan. With the COVID-19 pandemic ongoing, so is the lockdown, and it is most likely that the lockdown will continue throughout Ramadan, and perhaps even longer. People are preparing...
Contagion in Islam
Contagion in Islam: Integrating Faith with Health Precautions Translated by Dr. Abu Zayd Introduction The coronavirus is spreading rapidly throughout the world. The most effective means being considered to stop its spread is for people to remain in their homes and...
Coping with the Covid-19 outbreak
Introduction Covid-19 is spreading at great speed throughout the human population of the world. While Europe and the USA are reporting the highest number of infections, all countries are affected. If the disease spreads in the same way everywhere, there can be no...
Washing the Deceased from COVID-19
Translated by Dr. Abu Zayd Introduction The COVID-19 pandemic has introduced unprecedented challenges to Islamic funeral practices. Community workers have raised critical questions regarding the proper procedures for handling the deceased who have succumbed to the...
![Addressing Practical Religious Concerns During the Covid-19 Pandemicntroduction The Covid-19 pandemic has not only posed significant health challenges but has also raised important questions regarding the intersection of religious practices and public health measures. Medical professionals, who are on the frontlines of this crisis, face unique dilemmas that require thoughtful guidance. This article addresses specific concerns raised by Muslim medical practitioners in the UK regarding maintaining religious obligations while ensuring safety during these unprecedented times. 1. Shaving Beards for Effective Use of PPE Q: Some doctor brothers are having issues in hospitals at this critical time. They have been advised to shorten or shave off their beards because face masks do not fit properly and safely with beards, thereby carrying a risk of transmitting the virus to others. Your guidance on this matter will be greatly appreciated. A: First, let me take this opportunity to thank the medical staff in this country for their inspiring dedication to saving lives, even at the risk of their own. The present crisis has placed a terrible burden on their shoulders, and they are carrying it in a way that should motivate the rest of us to be mindful of the needs of others above our own, and to serve those needs to the best of our ability. The doctors, nurses, paramedics, and all the staff in hospitals, care homes, and related services deserve the applause of the whole country. May God bless them all and reward them in the best way. Understanding Emergencies and Religious Obligations Emergencies and compelling necessities are, by definition, different from normal conditions. In normal conditions, Muslims are expected to perform all their religious obligations to the best of their ability and attend to all aspects of their everyday lives. However, during times of emergency and compelling necessity, both religious obligations and everyday duties must be adjusted on a case-by-case basis for the duration of the exceptional circumstances. Once these circumstances end and normal conditions return, religious and everyday obligations revert to their norms. The general principle clarified both in the Qur’an and in the teachings and practices of the Prophet Muhammad (peace be upon him) is to make life easier for people rather than harder, without condoning or indulging in known forbidden actions. The Qur’an and Sunnah encourage tolerance, forgiveness, kindness, and leniency; they aim to give hope rather than provoke despair. This principle applies in normal times and is even more pertinent during emergencies and extreme hardships. Shaving Beards for Health and Safety Maintaining a beard is an emphasized Sunnah in Islam for men; however, it is not mandatory. In times of hardship, one is excused from practicing Sunnahs, even emphasized ones, when it is not possible to do so. In fact, even mandatory obligations (fard) can and should be relaxed in the face of necessity for the duration of that necessity. For example, while traveling, it is permissible to miss Sunnah prayers. An important command of the Qur’an and Sunnah is that we do not knowingly and willfully harm others or ourselves. For instance, if a man’s skin condition is aggravated by wearing cotton or wool, he may (and should) wear silk garments, even though it is normally reprehensible for men to wear such garments. In the current situation, the question is addressing a known and serious risk of harm—the risk of transmitting the virus—both to the health worker and to the patients they are attending. In this case, individual interest and the general public interest converge. Therefore, Muslim health workers who maintain beards for religious reasons should, for religious reasons as well, trim their beards or shave them to ensure that their protective equipment functions effectively. This adjustment safeguards both their health and that of their patients. Once normal times return, they are encouraged to grow their beards as they prefer. 2. Combining Prayers Due to Continuous Work Q: Sometimes doctors are so continuously busy that they cannot pray on time. In this situation, can they combine the prayers? A: This question is even more straightforward. In situations of war and other similar emergencies, it is permissible to combine prayers, specifically Zuhr and ‘Asr, as well as Maghrib and ‘Isha’. People are generally aware that combining prayers in this way is permitted during the stress and hardships of traveling. Therefore, it should not be surprising that in life-threatening situations—such as doctors having to perform long procedures or being on duty for hours to handle a stream of emergency cases—Muslims are permitted to combine prayers when necessity dictates. Extending the Permission to Livelihood-Threatening Situations There is an argument that this permission extends to livelihood-threatening situations as well. Imam Ibn Taymiyyah, in his work Kitāb al-Ṣalāh found in al-Insāf fī Maʿrifat al-Rājiḥ min al-Khilāf, preferred the view of permitting the combination of prayers for cooks, bakers, and others who feared the loss of their livelihood or the livelihood of others if they did not combine the prayers. This stems from the general human concern that, even when not obvious, the public interest in the work of some people requires leniency and flexibility. This rationale is why, in the UK and other countries during the present time, the nation’s supply drivers are regarded as essential to dealing successfully with the pandemic emergency, as are health workers. Conclusion The Covid-19 pandemic has necessitated adaptations in religious practices to ensure the safety and well-being of individuals and the community. Islamic law provides flexibility in exceptional circumstances, prioritizing the removal of harm and the preservation of life. Health workers are encouraged to balance their religious obligations with their professional duties by making necessary adjustments, such as trimming beards and combining prayers, to effectively combat the pandemic while maintaining their faith. These measures embody the principles of compassion, practicality, and trust in God, ensuring that religious practices remain meaningful and respectful even in the face of unprecedented challenges. Footnotes Qur’an 4:59: “O believers […] If you are disputing about something, refer it to God and the Messenger, if you believe in God and the Last Day. That is better and more beneficial in the long run.” Qur’an 4:65: “No! By your Lord, they will not believe until they make you judge in what they disagree about among themselves, then find no resistance within themselves for what you decide, and accept it fully.” Qur’an 53:32: “Truly your Lord is vast in forgiveness; He knows you well from when He produced you from the earth and when you were hidden in the wombs of your mothers, so do not ascribe purity to yourselves; He knows best who is truly wary [of sin].”](https://alsalam.ac.uk/wp-content/uploads/2020/03/surgery-79584_1920-1080x675.jpg)
Addressing Practical Religious Concerns During the Covid-19 Pandemicntroduction The Covid-19 pandemic has not only posed significant health challenges but has also raised important questions regarding the intersection of religious practices and public health measures. Medical professionals, who are on the frontlines of this crisis, face unique dilemmas that require thoughtful guidance. This article addresses specific concerns raised by Muslim medical practitioners in the UK regarding maintaining religious obligations while ensuring safety during these unprecedented times. 1. Shaving Beards for Effective Use of PPE Q: Some doctor brothers are having issues in hospitals at this critical time. They have been advised to shorten or shave off their beards because face masks do not fit properly and safely with beards, thereby carrying a risk of transmitting the virus to others. Your guidance on this matter will be greatly appreciated. A: First, let me take this opportunity to thank the medical staff in this country for their inspiring dedication to saving lives, even at the risk of their own. The present crisis has placed a terrible burden on their shoulders, and they are carrying it in a way that should motivate the rest of us to be mindful of the needs of others above our own, and to serve those needs to the best of our ability. The doctors, nurses, paramedics, and all the staff in hospitals, care homes, and related services deserve the applause of the whole country. May God bless them all and reward them in the best way. Understanding Emergencies and Religious Obligations Emergencies and compelling necessities are, by definition, different from normal conditions. In normal conditions, Muslims are expected to perform all their religious obligations to the best of their ability and attend to all aspects of their everyday lives. However, during times of emergency and compelling necessity, both religious obligations and everyday duties must be adjusted on a case-by-case basis for the duration of the exceptional circumstances. Once these circumstances end and normal conditions return, religious and everyday obligations revert to their norms. The general principle clarified both in the Qur’an and in the teachings and practices of the Prophet Muhammad (peace be upon him) is to make life easier for people rather than harder, without condoning or indulging in known forbidden actions. The Qur’an and Sunnah encourage tolerance, forgiveness, kindness, and leniency; they aim to give hope rather than provoke despair. This principle applies in normal times and is even more pertinent during emergencies and extreme hardships. Shaving Beards for Health and Safety Maintaining a beard is an emphasized Sunnah in Islam for men; however, it is not mandatory. In times of hardship, one is excused from practicing Sunnahs, even emphasized ones, when it is not possible to do so. In fact, even mandatory obligations (fard) can and should be relaxed in the face of necessity for the duration of that necessity. For example, while traveling, it is permissible to miss Sunnah prayers. An important command of the Qur’an and Sunnah is that we do not knowingly and willfully harm others or ourselves. For instance, if a man’s skin condition is aggravated by wearing cotton or wool, he may (and should) wear silk garments, even though it is normally reprehensible for men to wear such garments. In the current situation, the question is addressing a known and serious risk of harm—the risk of transmitting the virus—both to the health worker and to the patients they are attending. In this case, individual interest and the general public interest converge. Therefore, Muslim health workers who maintain beards for religious reasons should, for religious reasons as well, trim their beards or shave them to ensure that their protective equipment functions effectively. This adjustment safeguards both their health and that of their patients. Once normal times return, they are encouraged to grow their beards as they prefer. 2. Combining Prayers Due to Continuous Work Q: Sometimes doctors are so continuously busy that they cannot pray on time. In this situation, can they combine the prayers? A: This question is even more straightforward. In situations of war and other similar emergencies, it is permissible to combine prayers, specifically Zuhr and ‘Asr, as well as Maghrib and ‘Isha’. People are generally aware that combining prayers in this way is permitted during the stress and hardships of traveling. Therefore, it should not be surprising that in life-threatening situations—such as doctors having to perform long procedures or being on duty for hours to handle a stream of emergency cases—Muslims are permitted to combine prayers when necessity dictates. Extending the Permission to Livelihood-Threatening Situations There is an argument that this permission extends to livelihood-threatening situations as well. Imam Ibn Taymiyyah, in his work Kitāb al-Ṣalāh found in al-Insāf fī Maʿrifat al-Rājiḥ min al-Khilāf, preferred the view of permitting the combination of prayers for cooks, bakers, and others who feared the loss of their livelihood or the livelihood of others if they did not combine the prayers. This stems from the general human concern that, even when not obvious, the public interest in the work of some people requires leniency and flexibility. This rationale is why, in the UK and other countries during the present time, the nation’s supply drivers are regarded as essential to dealing successfully with the pandemic emergency, as are health workers. Conclusion The Covid-19 pandemic has necessitated adaptations in religious practices to ensure the safety and well-being of individuals and the community. Islamic law provides flexibility in exceptional circumstances, prioritizing the removal of harm and the preservation of life. Health workers are encouraged to balance their religious obligations with their professional duties by making necessary adjustments, such as trimming beards and combining prayers, to effectively combat the pandemic while maintaining their faith. These measures embody the principles of compassion, practicality, and trust in God, ensuring that religious practices remain meaningful and respectful even in the face of unprecedented challenges. Footnotes Qur’an 4:59: “O believers […] If you are disputing about something, refer it to God and the Messenger, if you believe in God and the Last Day. That is better and more beneficial in the long run.” Qur’an 4:65: “No! By your Lord, they will not believe until they make you judge in what they disagree about among themselves, then find no resistance within themselves for what you decide, and accept it fully.” Qur’an 53:32: “Truly your Lord is vast in forgiveness; He knows you well from when He produced you from the earth and when you were hidden in the wombs of your mothers, so do not ascribe purity to yourselves; He knows best who is truly wary [of sin].”
Introduction The Covid-19 pandemic has not only posed significant health challenges but has also raised important questions regarding the intersection of religious practices and public health measures. Medical professionals, who are on the frontlines of this crisis,...
Weekly Q&A
Free Live Weekly Q&A with Shaykh Akram Nadwi
Join us on Thursdays at 6pm (UK Time) for an enlightening and interactive session with Shaykh Akram Nadwi at our Free Live Weekly Q&A! Shaykh Akram Nadwi is a highly respected scholar with a wealth of knowledge and experience. Benefit from his profound wisdom and scholarship.
Tune in on our Facebook Page or on our YouTube Channel.
Shaykh Akram will address questions spanning a broad spectrum of issues. Whether you’re curious about theology, jurisprudence, or spirituality, this is your platform to gain insights. You can ask questions to receive practical advice and guidance on matters of ibadah to help you strengthen your connection with Allah.