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

Islam is a complete way of life, which deals extensively on both the spiritual, as well as the physical well-being of its adherents. Hygiene in Islam is one of the great privileges in Islam. This write-up is aimed at examining the Islamic perspective on physical cleanliness.

The significance of Hygiene in Islam

Cleanliness and purification is an essential part of Islamic life, and in fact, the philosophy behind it in Islam is much beyond the superficial concept of the conventional cleanliness. 

In the Quran, Allah says:

"…Indeed Allah loves the penitent, and He loves those who keep clean." (2:222)

Similarly, one of the injunctions that were revealed unto the Prophet (PBUH&HP) following his call to rise and warn was the purification of his garments [i]. The Holy Prophet (PBUH&HP) and the infallible leaders (AS) have instructed the Muslims to maintain cleanliness and have seriously frowned at dirtiness and untidiness [ii].

Hygiene in Islam at Birth and Death 

When a child is born, Islam enjoins the Muslims to maintain a high level of cleanliness and purity concerning him/her, as this has an impact on the mind and soul of that child. If the parents neglect this duty, they should answer before God for the consequences. Similarly, circumcision of the male child-preferably on the seventh day- is a mandatory Islamic custom. That is because it “prevents the child against the possible infection of the male genital organ" [3].

Also, at death, it is mandatory to perform full body washing ablution (Ghusl) for a dead body of a Muslim.

Ablutions (Wudu) & (Ghusl)

In addition, ablution (Wudu) and body purity are considered as very crucial conditions for the validity of prayer (Salat), which is the most significant act of worship in Islam. In fact, on a normal circumstance, a Muslim cannot offer his prayers with an unclean body, clothes or use dirty premises. They are enjoined to use clean, pure water and keep it safe from any form of impurities.

Various full body-washing ablutions (Ghusl) after the release of semen, expiration of monthly period or childbirth, touching of dead bodies, etc. are prescribed in Islam to observe some religious obligations.

Personal Hygiene in Islam

Cleansing of their genitals with water or other cleansing materials after passing urine or excreta are parts of the Islamic customs. Similarly, Muslims on an interval are enjoined to clip their nails and to shave the hair in their armpit and pubic area. Likewise, they are also enjoined to trim their mustaches in order to avert oral intakes, keep oral hygiene, good physical appearance and to make use of fragrance. Similarly, Islam emphatically enjoins a Muslim to keep his clothes, houses, and environment clean. Prophet Muhammad (PBUH&HP) said: “The Arch Gabriel continuously ordered me to clean my teeth until I thought it would be made compulsory” [4].

Food Hygiene

In the Quran and narrations (Hadiths) of the Prophet (PBUH&HP) and the infallible Leaders (Ahl-al-Bayt) (AS), great emphasis has been placed on the cleanliness and purity of the foods and drinks. For the importance attached to the well-being of the body as well as that of the soul, Islam has enjoined the entire human beings and the believers in particular to consume hygienic, pure and lawful foods [iii].  Similarly, it forbids the consumption or usage of all unhygienic, impure and unlawful foods/drinks (such as blood, dead animal, dogs, pig, intoxicants, etc.) and they are considered great sins in Islam and punishable under the Islamic laws.

Conclusion

Cleanliness and personal hygiene in the Islamic custom are aimed at keeping both the body and mind healthy. In some cases such as ablution (Wudu) and body-washing ablution (Ghusl), body purity is considered a prerequisite for the observance of prayers. Moreover, body purity is one of the necessary conditions for attaining an inner or spiritual purity. It is based on this that Muslims are strictly enjoined to uphold high standards of physical hygiene and to be ritually cleaned whenever possible.

Notes:

[i] (74:4)

[ii] The Prophet (PBUHHP) said: "Verily, Islam is [the religion of] cleanliness, so cleanse yourselves. For surely, only the cleanly enter Paradise" [1] and "Observe cleanliness in every respect you are capable, for indeed God based Islam on cleanliness" [2].

[iii]. "O humankind! Eat of what is lawful and pure in the earth…" (2: 168). "O you who have faith! Eat of the good things We have provided you, and thank Allah if it is Him that you worship." (2: 172)

References:

1. Nahj al-Fasahah, Vol. 2, P. 998.
2. Ibid.
3. Ibrahim Amini, Principles of upbringing children, chapter 25 P. 176 (published by Ansariyan publications, Qum)
4. Bihar al-Anwar, vol. 76, P. 126.