On a cold winter day, I left the house for work while I really wanted to get back into bed. Cursing the heavy traffic, the crowded subway, and the noisy girls laughing loudly next to my ears, I finally arrived at my workplace, where my colleagues were talking about a thing called “Coronavirus.” At that moment, I never thought the issue might be so important. So, I ignored my colleagues and started to work.
A few days later, we heard about the lockdowns, the increase in the number of deaths caused by Covid-19, aka coronavirus. People were losing their dear ones, and they were afraid to participate in their burials and funerals. I could see with my own eyes the verses of the Holy Quran that say, “The day when a man will evade his brother, his mother and his father, his spouse and his sons, each of them will have a task to keep him preoccupied on that day.” (80: 34- 37)
We experienced days where everyone was worried about him/herself. Trying our best to buy and compile masks, soaps, and alcohol-based cleansers, we still thought that one of those Hollywood superpowers or the armies that save the world during the Armageddon would come and save the world. But, no one could do anything against these small viruses. That was where I could feel these verses of the Quran: “He had no party to help him, besides Allah, nor could he help himself. There, all authority belongs to Allah, the Real. He is best in rewarding, and best in requiting.” (18: 43-44)
Gradually, we stopped fighting the situation. We stopped panicking. We stayed home. Works and businesses were shut down. Schools and universities were closed. Visiting relatives and friends were forbidden. We were given some time for seclusion, some time to contemplate and come up with “what if” questions.
What if going to work and school and university are no more important? What if the isolation continues forever? What if the hospitals won’t let you in, even if you pay a significant amount of money? What if fame and wealth would no more be important?
Do we still care about what to wear in front of others or how to talk to present ourselves as high-class people?
All our routine acts become meaningless. Our social norms and behaviors are questioned. We realize that none of our worldly habits were worthy enough to hurt ourselves or others. Things should change.
In Coronavirus days and nights, we see ourselves so close to death. Any moment we may be diagnosed with Covid-19. When it attacks us, the worldly longings and belongings are not worthy anymore.
If we are influenced by the signs and messages that God is sending us through this disease, we don’t care about collecting more wealth. We don’t think about becoming more famous. The only One left for us is God. He is the one that won’t leave us alone in the hardest situations: the one “who created me, it is He who guides me and provides me with food and drink, and when I get sick, it is He who cures me; who will make me die, then He will bring me to life” (26: 78-81).
By these little viruses, as coronavirus, Allah (SWT) teaches us the most important lessons of life. He reminds us that we were not brought into this world to take the game so seriously since we should keep in mind that “The life of this world is nothing but diversion and play, but the abode of the Hereafter is indeed Life (itself)” (29: 64), and that we live in this world for a small amount of time to be prepared for our real life in the hereafter. So, Allah tells us: “…And whatever good you do, Allah knows it. And take provision, for indeed the best provision is God wariness. So be wary of Me, O you who possess intellects!” (2: 197)
The best provision is not what we keep compiling in our daily life. Money, positions and promotions, university degrees, social popularity, followers and likes on social networks, etc. are not what we have come to this world for. If they become our life priorities, we may become among those that Prophet Noah (PBUH) mentioned them as the one “… whose wealth and children only add to his loss.” (71: 21)
In many chapters of the Quran, Allah tells us the story of people of different nations who disobeyed their prophets, and the punishment of God destroyed them. However, Allah also mentions that to get out of the hardest situations you need to turn toward God: “If the people of the towns had been faithful and Godwary, We would have opened to them blessings from the heaven and the earth. But they denied, so We seized them because of what they used to earn.” (7: 96)
Therefore, the only way to escape the current situation is to return to God and live the way He wants us to live, for the best life in this world and the hereafter.
Returning to God does not mean to pray to him and ask for forgiveness and keep on having the same behavior as we had. To return to God is to try to quit our bad habits, revise our false behaviors, stay away from the forbidden acts, and stay committed to the obligatory commands and orders of Allah.
“Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter].” (65: 2)
Although one of the most joyful amusements that we usually choose, is to grab some chicken and meat from a supermarket or a Halal butcher and go out to the parks for a barbeque day, many of us have never thought about killing an animal and then barbecuing it.
Has it ever happened to you to be stuck in a village and have no access to butchers? Those of us who are more adventurous may have experienced camping in nature or visiting outlying villages. In such situations usually making a fire and roasting chicken or beef gives us the exciting sense of early humans. But who would be the one to kill that chicken, sheep, or cow and make it Islamically lawful (Halal)?
In this short text, I am going to provide you with a guideline of how to slaughter an animal according to Islamic law. But before starting on the Islamic slaughtering guideline, I know that you may have a bad feeling about killing animals, (as if other meats that we buy from butchers or supermarkets have been flourished in jungles beside mushrooms!!).
Or that many animal rights activists may condemn us for the Islamic slaughtering of animals. Therefore I would shortly argue if the Islamic way of slaughtering animals is a humane act or not?
Eating meat has been naturally and instinctively downloaded in human beings! Our body has been created in a way to digest both meat and vegetables. That is why PKU is known as an inborn error of metabolism that causes an amino acid known as phenylalanine to build up in the blood because the phenylalanine hydroxylase (PAH) enzyme is either missing or not working properly . People who suffer from PKU must live vegan as they lack this metabolism system.
God has created us meat-eaters and has permitted us to eat meat (but those that he has named forbidden (Haram)). Therefore having created human beings, the environment, and the animals, God knows best how nature's life-cycle must run.
Animals obey the rules of this cycle instinctively. However, having a quick search in the Quran and study the verses about food and drink, one can realize that opposing to slaughter or avoiding to eat animals is not something new that belongs to this century. “Why should you not eat that over which Allah’s Name has been mentioned, while He has already elaborated for you whatever He has forbidden you, excepting what you may be compelled to [eat in an emergency]? Indeed many mislead [others] by their fancies, without any knowledge. Indeed your Lord knows best the transgressors.” (6:119)
Now imagine we are in a far-away village, gathering with a group of friends. Of course, there are no butchers, nor a supermarket from which we can buy food. But there is a beautiful white lamb grazing in the field. How does it become lawful (Halal) to roast?
First of all, we have to buy it from the owner.
Don’t forget that the animal must be Halal-meated .
It is recommended to water the animal before the slaughter and do the slaughter job in a way that the animal feels the minimum pain and distress. And it is detestable (Makruh) to slaughter the animal in a place where other animals can see. It is also detestable (Makruh) to slaughter that animal that one has brought up and has an emotional connection to it .
Then we have to make sure that we follow the rules as below:
It must be facing the holy Kaaba (Qibla) when slaughtered.
The person performing the slaughter must mention the name of Allah as he slaughters the animal.
The slaughtering must be done with sharp metal so that the animal does not suffer much, and it happens as quickly as possible.
It must be slaughtered with a specific method in which the four main veins (the throat, windpipe, and blood vessels) are cut, without cutting the spinal cord.
The animal must show some sign of movement after being slaughtered, especially if there was some doubt whether the animal was alive before being slaughtered.
There must be a natural emission of blood from the animal after the act of slaughtering[i] .
As Islamic slaughtering is taken from the Quran and Prophet’s (PBUH&HP) conduct, it is known to be the best way of killing an animal in which it feels the least pain. Also, there are many scientific reasons behind this method of slaughter.
For example, the blood being drained entirely before the head is removed causes the emission of most of the blood which would serve as a suitable culture medium for microorganisms. Or for example, it is said in Islamic law that the spinal cord must not be cut, and the scientific reason found for this rule is that the nerve fibers to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels .
There are some scientific explanations found to justify the fact that Islamic slaughtering is the best way of slaughtering. However, there are still many scientific and spiritual reasons that we are yet aware of. It is NOT impossible to find scientific reasons for God’s orders and prohibitions, but it is always easier to trust Him and obey His rulings for a more profitable life.
[i] It is permitted to stun the animal before slaughtering as it causes less pain and distress for it. However, the animal must be alive after stunning .
Our knowledge about Prophet Adam and his wife Eve, unlike our knowledge about other prophets, is very little. There are so many books written and so many films made about different prophets, but when it comes to Adam and Eve, we usually face a bunch of jokes about them; most common is that they were lucky not have any in-laws! And after all the jokes we end up blaming them for having sinned and having brought the human generation on earth in this miserable, sinful world.
It is a shame that we usually speak less about the status of Adam and Eve and there is not much information about them, available to the public, to show their status.
In this article, we will study the status of Adam and Eve and compare the Christian view on the concept of original sin with the Islamic viewpoint on the same topic.
In Christianity original sin is the rebellion of Adam and Eve in Eden, mainly in consuming from the forbidden tree, which resulted in the fall of man (from the state of innocent obedience to the state of guilty disobedience).
After huge discussions on the topic of original sin which was first raised by St. Augustine who stated “the deliberate sin of the first man is the cause of original sin”, Christian Catholic theologists accepted two main ideas about human condition in this world, believing in the fact that humans were supposed to live eternally in Eden; 
1. ‘Adam by his sin caused the fall of human generation on earth, and therefore as a result of this worldly life, he caused death for human generations.
2. Adam by his fault transmitted sin to human generation.’ 
According to Christian opinion, death and sin are transmitted to the human race by generation, "for as by the disobedience of one man, many [i.e., all men] were made sinners" (Romans 5:19). 
Now, let’s see how the story of Adam and Eve is explained in the Quran.
There are four major parts from the story of Adam and Eve described in the Quran:
1. The creation of Adam, ordering the angels to prostrate before him and Satan’s disobedience. (20: 61, 18:50)
2. Adam and Eve’s settlement in paradise, their temptation by Satan, tasting from the forbidden tree. (20: 120-3)
3. Adam, Eve and Satan’s fall on earth where “In it you will live, and in it you will die, and from it you will be raised [from the dead].” (7: 25)
4. Adam and Eve’s repentance and choosing Adam by God. (20: 122)
“When your Lord said to the angels, ‘Indeed I am going to set a viceroy on the earth,” (2:30) then He thought “the Names” to Adam and old the angels to prostrate for Adam, “they prostrated, but not Iblis: he refused and acted arrogantly, and he was one of the faithless.” (2: 34) Then God said: “O Adam, dwell with your mate in paradise and eat thereof freely whence so ever you wish, but do not approach this tree, lest you should be among the wrongdoers.” (2: 35)
Then Satan tempted them as he had sworn to tempt human generation, “Then Satan caused them to stumble from it, and he dislodged them from what [state] they were in.” (2: 36) Adam and Eve returned to God and asked for forgiveness based on their divine nature and “Then his Lord chose him, and turned to him clemently, and guided him.” (20: 122)
Unlike Christianity that discusses the concept of original sin from a theological aspect, almost all Muslim scholars discuss the issue based on the exegesis of the Quranic verses. It is also important to keep in mind that Muslims believe in the infallibility of prophets and to find out how the concept of original sin comes along with Prophet Adam’s infallibility.
Most important points about the concept of original sin from Muslim scholars’ viewpoint are as follows:
“When your Lord said to his angels, Indeed I am going to set a viceroy on the earth,” (2:30)
Based on the above verse and other similar verses, Fakhr-e Razi claims that Adam’s rejection from paradise was not because he sinned. Since God’s order to prevent them from tasting from the tree was not an obligation, but He said: “do not approach this tree, lest you should be among the wrongdoers.” (7: 19) And therefore they did not do a forbidden act.
In reply to those who admit the repentance of Adam shows that he committed a sin and therefore cannot be infallible, Fakhr-e Razi says that “prophets not only do not commit any sins but if they make a mistake they would repent from it as they know that these little mistakes would make the way broader for real sins” .
“Then Adam received certain words from his Lord, and He turned to him clemently. Indeed, He is the All-clement, the All-merciful.” (2:37)
As mentioned before, Allah (SWT) Accepted Adam and Eve’s repentance and turned to them. As Tabatabaei puts it, the necessity of accepted repentance is that the person would return to his/her previous situation, while Adam and Eve instead of returning to paradise stayed on earth and Adam was chosen and guided to be the guidance for his generation. 
Therefore according to Jawadi -Amoli tasting from the forbidden tree has been a part of the plan for Adam and Eve to be treated and prepared for living on earth where they have enemies, and they should not trust everyone as they trusted Satan; “He said, ‘Get down both of you from it, all together, being enemies of one another! Yet, should any guidance come to you from Me, those who follow My guidance will not go astray, nor will they be miserable.” (20: 123) 
Tabataei strongly disagrees with those who claim that the original sin made committing sins a necessity for the human generation. He states that the lordliness of God makes a space to order the right and forbid from wrong. Therefore, there will be punishment for wrongdoers and reward for righteous people.
He can also, based on His lordliness, bless those who commit a sin and repent of it. He continues that it is not logical to accept that human sin will go through generations and one’s sin will make others sinful as well.  As it is also mentioned in the Quran “, Every soul is hostage to what it has earned”, (74: 38) and not to what Adam (PBUH) or other human generations have done.
From the verse mentioned above, the concept of human free will is also concluded. Human beings will be punished or rewarded based on their acts. If human beings are forced to sin according to the concept of original sin, then the whole concept of human free will would be undermined. And as a result, the promises that God gives us about the hereafter and facing the results of our deeds will be meaningless. As Imam al-Sadiq (AS) mentions “God is more just than to force a servant on a (wrong) task and then punishes him because of that.” 
The story of Adam and Eve is not for us to find out if Adam was sinful or not. It is rather a symbolic story that should teach us lessons for having a successful life in this world. Our story from birth to death has a lot in common with the story of our father, Adam. We were born innocent. We grew up and started tasting from different forbidden fruits. We gradually descended from our human status, instead of ascending towards God; “We certainly created man in the best of forms; then We relegated him to the lowest of the low, except those who have faith and do righteous deeds. There will be an everlasting reward for them.” (95: 4- 6)
Every day is the time for us to repent of our sins and to beware of not being deceived by Satan.
‘O Children of Adam! Do not let Satan tempt you, like he expelled your parents from paradise, stripping them of their garments to expose to them their nakedness. Indeed he sees you—he and his hosts—whence you do not see them. We have indeed made the devils friends of those who have no faith.’ (7:27)
- original sin
- Fakhr-e Razi, Muhammad ibn Amr, Mafatih al-Ghayb, p. 17
- Tabatabaei, Muahmmad Hossein, Al-Mizan, vol. 8. P.46
- Jawadi – Amoli, Abdullah, Tasneem, vol. 3, p. 328
- Tabatabaei, Muahmmad Hossein, Al-Mizan, vol. 1. Pp.133-137
- Sadouq, al-Tawhid, Section al-Qadha wa al- Qdar, Narration No. 28