علة حديث: لا توتروا بثلاث
علة حديث: لا توتروا بثلاث بقلم: د. محمد أكرم الندوي تخريج الحديث: روي الحديث على وجهين مرفوعا وموقوفا: أخرجه مرفوعا الإمام الدارقطني رحمه الله في سننه، باب لا تشبهوا الوتر بصلاة المغرب، قال: حدثنا عبد الله بن سليمان بن الأشعث، حدثنا أحمد بن صالح، حدثنا عبد الله بن...
Al-Ihkam
This 4-day short course will be a chance to study the book al-Ihkam li ’l-Mujma‘ ‘alayhi min al-Ahkam with its author, Shaykh Akram Nadwi. This book is a short compilation of approximately 200 hadith narrations…
Beautiful Names
The Beautiful Names of Allah are indicators of the vast and limitless nature of God. Found in both the Quran and Hadith literature, they enumerate attributes of The One who tells us that, ‘There is nothing like unto Him’ (Q42:11).
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,...
Reduction (Qaṣr) in the Prayer
Translated by: Tariq PandorThey said: What is the default regarding performing prayer (ṣalah)?I said: The default concerning the prescribed prayers is that they be performed in a house of Allah (i.e. a masjid) in congregation (jamāʿa), meeting their...
Guidelines for Muslims on Coronavirus
Coronavirus Covid-19 has reached all countries and continents and has just recently been declared a global pandemic. Many are circulating all sorts of information, precautions and treatments as a response to this outbreak, leading to more anxiety, confusion, and...
Principles and applications
Both general principles and concrete applications must be learnt together for creation to fulfil its Creator’s purpose. If you don’t learn how to interpret an engineering design into an engineered object, then all your engineering skills will be spent on repeating a limited number of engineered objects.