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:
Ramadan is the ninth month of the Islamic calendar, observed by Muslims worldwide as a month of fasting, prayer, reflection and community. In this holy month Muslims fast from the food, drink, smoking, and sexual activity, and other specific activities drawn by Islam between dawn to nightfall until when the evening adhan is sounded in order to practice abstaining. There is definitely a higher purpose beyond not eating or drinking behind fasting. Fasting is one of the Principles of Islam, a religious duty commanded by Allah. Muslims who obey such commands or duties are said to receive thawab* each time for each good deed and receive redemption in the afterlife. Today we are going to discuss the real philosophy behind this Principles but at first, let us see some of the Quran verses pointing to fasting and its place in Islam.
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous –
(The Holy Quran 2:183)
Also:
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion
(The Holy Quran 2:185)
This principle is often emphasized in the principles of Islamic jurisprudence “The basis for the formation of all religious and divine rules is the interests and corruptions that philosophy is its cause”.
The second surah of The Quran (Al-Baqarah) clearly telling us the purpose of the act of fasting, talks about Divine bowing (verse 185), thanksgiving (verse 185), Benefiting from divine help (verses 45 and 153), benefiting from Allah (verse 184), attaining piety (Verse 183) and victory and success in deeds (verses 45 and 153) are among the wisdom and goals of fasting. We will discuss them deeply now:
Fasting has other benefits and effects, the most important one is identifying the sincere; Because fasting means abstaining from drinking and eating and sexual pleasures as well as other prohibitions, it is very difficult for many people who cannot wash their hearts of material pleasures and are only humble and submissive who give up by divine command. Therefore, it can be said that fasting is one of the most important divine tests through which sincerity can be recognized. Imam Ali (AS) says about this function of fasting: Allah made fasting obligatory in order to test the sincerity of the people. (1) Also, Lady Fatemeh (AS) says about the role of fasting insincerity: Allah has made fasting obligatory in order to establish sincerity. (2)
Other functions of fasting include the element of empathy; Because the fasting person understands the difficult conditions of others by fasting, and because of the suffering he suffers during the fast, he feels the suffering of the poor deeply now. Creating similar conditions and assimilating the living space with the lives of the poor, in the most important dimension, namely the lack of food and drink and other pleasures, causes a feeling of sympathy and provides the ground for financial benevolence and charity. Some rich people, for various reasons, including illness or intentionally not fasting, have to pay atonement, so one of the purposes of fasting is to reach a part of the wealth and property of the rich to the poor so that at least the life of the poor is provided and the level of class distance becomes slightly lower.
we can also refer to this wisdom that Imam Sadigh (AS) has stated about the obligation of fasting: Allah has made fasting obligatory so that the rich and the poor become equal (3) Imam Reza (AS) also says about this matter: People are commanded to fast in order to understand the pain of hunger and thirst, and through it to find the poverty and misery of the Hereafter. (4)
Another wisdom mentioned in the narrations for fasting is zakat of the body. In the sense that zakat is for everything; That is, just as it is zakat for property, which by paying for it provides the ground for proper growth and development of the body. Prophet Mohammad (PBUH&HP) said: Zakat is for everything and zakat on the bodies is fasting. (5) Also, our dear Prophet (PBUH&HP) said: Fast to stay healthy (6)
Medical research has proven today that fasting has a very effective role in eliminating diseases, especially cancer; this is because the lack of nutrients in the body has the first effect on cancer cells and dries out their roots. Therefore, in order to have a healthy body and all the organs of the body to work properly, we must accept fasting as a treatment and use it for the proper development of our body.
In the teachings of Islam, Jihad, especially its military one, has been set as a standard for other tasks due to its difficulty to achieve. Therefore, matters such as gaining halal, marrying well, and the like are considered and measured as jihad. Fasting is a difficult and arduous task because it is even permissible to step on carnal pleasures. Fighting against carnal desires and confronting erotic issues is one of the most important jihads known as the Great Jihad; and it is more difficult to fast in the heat of summer and under the sun and with work and labor. Such a fast is one of the best examples of deeds from the ideals of Prophet (PBUH&HP) that he said: Fasting in the heat is jihad. (7)
Imam Sadegh (AS) also says about fasting in extreme heat: Whoever fasts for Allah on a very hot day and becomes thirsty, Allah will appoint a thousand angels to touch his face and give him the good news until he breaks his fast. (8)
Achieving true fasting means that not just a person's body and tongue fasting, but also his heart and mind are fasting. Imam Ali (AS) says in expressing the best types of fasts: The fast of the heart is better than the fast of the tongue, and the fast of the tongue is better than the fast of the belly (9). So, in the real fast, all the organs of a person must be fasting from sin and mistakes. It is also narrated from Lady Fatima (PBUH) that: What is the use of fasting for a fasting person who has not preserved his tongue, ears, eyes, and joints? ** (10)
There is no point in Islam that hasn’t been checked by wisdom higher than human ones. If there are acts in Islam that are hard or pointless in our sight, that means we can’t see their higher purpose. Islam is always fresh and never gets old like other religions and it seeks human redemption so follow its orders to find yourself in the righteous path
References:
- Nahj al-Balagha (verse 252)
- Bihar al-Anwar (96th volume – page 368)
- Man La Yahduruhu al-Faqih (second volume – page 43)
- Wasa'il al-Shia (4th volume – page 4)
- Al-Kafi (4th volume – page 62)
- Bihar al-Anwar (96th volume – page 255)
- Bihar al-Anwar (96th volume – page 257)
- Al-Kafi (4th volume – page 64)
- Exalted Aphorisms and Pearls of Speech (first volume – page 417)
- Bihar al-Anwar (93th volume – page 295)
* Thawab means punishment and has been used in both good and evil deeds of the human, and of course it is often used in good deeds.
**Lady Fatima (AS) has made a Denial interrogation in this narration of hers that it makes it more understandable
In answering questions about singing in Islam, we cannot say that singing is completely forbidden (Haram) in Islam. Like any other issue, we have to find out what kind of singing is allowed (Halal) and that if there is a prohibition, what is that makes it forbidden (Haram)?
In deriving the ruling of singing from the Quran, jurists usually refer to two main verses:
“Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way without any knowledge, and he takes it in derision. For such, there is a humiliating punishment” (31:6).
Some interpreters have taken the phrase “diversionary talk” (Lahw al-hadith) as any sort of speech that deviates people’s minds from the righteous way and attracts the concentration of people to an unjust saying. Jurists have expanded the unjust saying to any sort of expression of mind which may contain poetry or singing or music [2].
Also, it is said in another verse: “So avoid the abomination of idols, and avoid false speech …” (22:30).
In the interpretation of “false speech” (Qowl al-zur) in this verse, it is said that a false statement is any word that deviates people from the righteous way and remembrance of God [3].
When jurists want to define the forbidden (Haram) singing in Islam, they use the term “ghina”. In Islamic jurisprudence, singing is not forbidden (Haram) unless it is known to be ghina.
Ghina is the voice of a human, which is produced in a rise and fall pattern to create the effect of rapture that is suitable for frivolous and carouse gatherings. It is forbidden (Haram) to engage in this type of singing; as well as listening to it, even if it does not lead to rapture in the listener [4].
Any kind of singing that deviates a person from a moderate mood (may it be happy or sad) is referred to as ghina. The most visible sign of this deviation from a moderate mood is when the person loses his self-control; like the feeling that occurs to man after drinking wine. Islam has always prevented Muslims from being stuck in such moods.
Gatherings of merrymaking and sin are those kinds of gatherings that are formed for singing, dancing, debauchery, and sensuality.
Also, there might be some songs that do not deviate one from his/her moderate mood but are common for gatherings of merrymaking and sin. Those are also known as ghina.
Have you ever seen in some concerts, how the audience lose their mind and apart from dancing or crying with the song, they shout or faint out of rapture? This kind of singing is ghina, and those sorts of gatherings are referred to as gatherings of merrymaking and sin. Any kind of singing that changes the normal and rational mood of a person is ghina [5].
Ghina is the type of song that is branded for amusement gatherings and parties.
Ghina is related to the type of song; meaning that if the lyrics of a song convey positive messages to the listener but the music of the song is jaunty, it makes that music forbidden (Haram) [6].
Ghina is when the lyrics of a song are about describing the beauties of a woman (whether physical or erotic description), or it has been written about wine, or dance or other prohibited (Haram) things in Islam [7].
Ghina is any song that changes the mood of the listener; makes him/her either happy or sad; any music or song that makes a gap between the present moods of the listener with his/her “real self” and weakens the control of the person over her speech or behavior.
Ghina is the sort of song that has such hopeless content, which destroys the positive motivations of the listener.
Ghina is any kind of song that by content, lyrics, or the specific sound of the musical instrument can arouse sexual temptation.
Having mentioned the criteria of forbidden (Haram) singing, we can say that those songs which do not contain the conditions mentioned above are lawful (Halah).
Overall, if the listener maintains that as per common view they are not enraptured, there is no problem in listening to the songs (with or without music). Thus, neither the intention of the singer nor the content have anything to do with this ruling [8].
In the matter of listening to a woman reciting poetry and other material with rising and falling her voice to the accompaniment of music, if the vocalization does not amount to ghina, listening to it is not driven by lust, and does not lead to a bad consequence, there is no problem in listening to it for women. If a woman’s signing is sexually exciting or listening to it leads to vile consequences, it is not allowed to listen to it at all. [9]
Regarding women’s singing to be heard by men, if it is not ghina and is not intended for questionable purposes or does not lead to vile consequences, as long as it is not sexually erotic, it is not forbidden (Haram). But as it often happens that listening to the beautiful voice of women is joyful for men, it is better if women do not sing for men and for men not to listen to women singing.
References:
- Ma’aref and Ma’arief, vol. 8, p. 283
- singing in Islam
- Rouhollah Khaleghi, An overview of music, p.4
- muslim singing
- Sayyid Mujtaba Husseini, Questions and Answers by Students (Rules regarding Music), pg. 40-42
- Art from the point of view of the supreme leader, p. 32-4
- Tafsir –e Qartabi, vol. 7, p. 5136
- singer
- Are Muslim allowed to sing?