One of the aims of sending Prophets (PBUT), including Prophet Muhammad (PBUH & HP) , was to recite to faithful people the signs of Allah Almighty, to purify them and to teach them the Book and wisdom (3:164). Therefore, the Quran considers Prophet Muhammad (PBUH & HP) as an excellent exemplar for the believers (33:21). It means that all his deeds and behaviors at the individual, social, political, and cultural levels and even with other nations of that era, are instructive and he (PBUH & HP) is a perfect role model to be followed. Besides, he (PBUH & HP) was sent as a mercy to all the nations (21:107), both Muslims and non-Muslims. Hence, his approach in spreading peace and concordance in the world can be an excellent model to be followed. Here, we review how Prophet Muhammad (PBUH & HP) acted in this regard.

Making Peace and Coexistence Treaty with the Followers of Other Religions and Polytheists

Prophet Muhammad’s (PBUH & HP) Sunnah did not ignore other nations and their internal independence at all. On the contrary, Islam is a worldwide religion that has recognized other tribes and nations, whether inside or outside of the Islamic state’s territory. Clear evidence for that are the treaties that have been made between the Islamic state and different nations or tribes during the time of Prophet Muhammad (PBUH & HP). In the pre-Islamic Arab era, fighting other tribes, killing, and bloodshed was a culture. But, Prophet Muhammad (PBUH & HP) made various treaties and emphasized on adhering to them to demonstrate how the tension between parties can be peacefully reduced and fighting back is the option only when invaded. The Islamic state was always faithful to the peace treaties as far as other parties were so. 

The Constitution of Medina by Prophet Muhammad (PBUH&HP)

As an example, as soon as Prophet Muhammad (PBUH & HP) arrived at Medina, he drew up a covenant among those who had emigrated with him from Mecca (Muhajirin) and the Jewish tribes of Medina including Aws and Khazraj (who were known later as Ansar (i.e. helpers, since they helped Muhajirin). This covenant was called the Constitution of Medina. This constitution aimed to guarantee the security and coexistence of various groups who lived in Medina and formed the basis of a multi-religious Islamic state. Some of its articles were:

•    Muslims and Jews constitute “one nation” (Ummah Wahidah). Muslims are on their religion, so are Jews;

•    Muslims and Jews are gracious to each other;

•    The Jews adhered to this constitution should be protected and helped. No oppression upon them. No alliance with their enemies; 

•    Each party of this constitution should be allied with the other in case one of them is invaded;

•    Both parties should ally whenever Medina is invaded;

•    Both parties should take part in the expenses in case of a war. Muslims should pay their expenses, so do the Jews [1].

Treaty of Hudaybiyyah 

At the time of Prophet Muhammad (PBUH & HP), Mecca was under the control of one of the most significant Arabian tribes called Quraysh, who were polytheists. They had forbidden Muslims to enter the city and perform Hajj rituals. After Prophet (PBUH & HP) had dreamed entering Mecca doing Hajj rituals with companions, this Ayah confirmed his (PBUH & HP) dream: “Certainly Allah has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred Mosque, God willing, in safety, with your heads shaven or hair cropped, without any fear.” (48:27). Hence, The Prophet (PBUH & HP) and a group of Muslims with some other Arabs of around Medina, marched peacefully towards Mecca without arms, in the hope of making a pilgrimage. At first, Quraysh prevented them from entering Mecca. Still, after some negotiations, a treaty called the Treaty of Hudaybiyyah was drawn up between the two parties, which helped to decrease the tension between them. 

This treaty guaranteed a 10-year peace between Quraysh and Muslims and authorized Muslims to return to Mecca in the following year to perform a peaceful pilgrimage [1]. 

References:

1.  M. A. Amini, “The principle of peaceful coexistence with non-Muslims in Islam,” Ma’rifat Journal, no. 165, p. 35-52.

    
   

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. 

Does Dehydration Make us More Prone to Catching Coronavirus?

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]

Does Fasting Weaken our Immune System?

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]

What Do Islamic Jurists Say about Fasting during this Pandemic?

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:

1. drinking water to prevent coronavirus
2. Effects of Intermittent Fasting on Health, Aging, and Disease
3. Fasting during Ramadan can boost your immunity
4. fatwa on fasting
5. Makarim Fatwa
6. Khamenei
7. Golpaygani