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Date: July 23, 2022
The Initiative on Islam and Medicine (II&M)(https://www.medicineandislam.org/overview/) located in Brookfield, Wisconsin, conducts research on Islam and Biomedicine. Their research programs are focused on the theological, social, and biomedical aspects of religion and medicine and are meant to benefit the health of American Muslims and also in the development of an academic, multidisciplinary field of Islamic Bioethics. They support and provide scholarships to healthcare providers and religious leaders and act as a platform for impactful research and tailored education. Additionally, II&M provides educational opportunities, workshops, consultations, courses and certifications, medical student internships, and hosts events that facilitate the participation of medical and social scientists, Islamic studies experts, and Islamic scholars. After extensive pilot testing and methodical curation, as claimed by II&M, they have announced the launch of a self-paced, multi-modal course named “An Introduction to the Field of Islamic Bioethics”(https://www.medicineandislam.org/bioethics-course/) This course is said to benefit Muslim clinicians, healthcare practitioners, medical students and trainees, chaplains, religious leaders, bioethicists, and patients and is based on II&M’s principles of data-driven, theologically appropriate, and research-tested intellectual resources to engage with contemporary healthcare. The course will introduce learners to: * Critical concepts in Islamic theology and law that undergird normative ethical frameworks * Scholarly discussions regarding the methods, content, and scope of Islamic bioethics and * Extant normative rulings and discursive products of applied Islamic bioethics relate to end-of-life care, organ donation, and reproductive health. This course is based on adult learning theory and is a 10-module course that runs in 4-months cohorts. It involves: * Specially curated lectures and readings that allow for active learning as participants engage with the source material of Islamic bioethics, * Summative lectures that hit on the key points from the material with added experiential commentary and explanation from a practicing clinician, clinical ethicist, health policy consultant, and scholar * Short quick-hitting reflection questions and quizzes that allow for the learning to be concretized Additionally, the course yields 16.5 CME and MOC credits for physicians. At the completion of the course, participants will be able to: * Describe the sources of Islamic morality * Identify the producers, consumers, and the discursive material of Islamic bioethics * Describe the contentions around what constitutes the "Islamic" in Islamic bioethics * Apply critical analysis skills to decipher gaps in the Islamic bioethics discourse * Delineate the major Islamic juridical views on end-of-life healthcare, organ donation, and reproductive health Register now(https://www.medicineandislam.org/bioethics-course/) for the course at II&M’s website and avail of the introductory 50% discount.
"The best of what a man leaves behind are three: a righteous child who supplicates for him, ongoing charity the reward of which reaches him, and knowledge that is acted upon after him."
Sunan Ibn Mājah
"Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.'"
Sahih Bukhari
The month of Safar is one of the 12 months of the Hijri calendar, the month succeeds Muharram. Safar literally means ‘empty’ or a house that is empty. According to some scholars, it is named because of emptying (Isfaar) of Mecca. People used to travel extensively in this month. Some scholars say that the Arabs believed in the sacredness of the holy months: Dhul Qadha, Dhul Hijjah, Muharram and Rajab. They did not indulge in war or any other crime in theses months and used to wait for such months to be over. In Safar they used to fight other tribes during this month. Among the superstitions of the pre-Islamic days, the month of Safar was considered to be inauspicious and taken as an ill omen. It was believed that the month would bring calamities along with a lot of diseases and economies would be destroyed. The pagans didn’t start any important work or new project in this month. Islam is a religion of truth & veracity. It’s the religion which illuminated the world with belief in Tawheed (Oneness of God, the Exalted) and Risalat (Prophethood). With the emergence of Islam, the superstitions and heresies of all kinds that prevailed at the time of pre-Islamic era, have been ended. Unfortunately, many of the Muslims have imbibed these superstitions. On one hand, omens and bad lucks have been associated with the month and, on the other hand, self-made solutions for such things was proposed as well. Today too, some Muslims are still holding the incorrect beliefs regarding the month of Safar. Some of the erroneous believes are as follows: * A nikah performed in the month of Safar would not be successful. Sayyadina Ali (Radi Allahu anhu) and Sayyiditina Fatima (Radi Allahu anha) got married, in the latter days of Safar 2 A.H. * This month is full of calamities and misfortune. * To commence any important business, venture etc. during this month will be of great loss. * The first to the 13th of Safar is ill-fortune and evil. * A person who distributes food or money on the 13th day of Safar will be saved from its bad luck. What Muslims should do? * Shun all types of erroneous beliefs regarding the month of Safar. * Note that the most unfortunate person is he who disobeys Allah’s commandments e.g. does not perform the five daily Salah etc. Prophet Muhammad (pbuh) said: "Pray, O Allah! - Cause not any of us to be a wretched destitute" Then he asked: "Do you know who is a wretched destitute? " Upon the request of the Sahabah he replied, "A wretched destitute is he who neglects his salaat." (Hadith). * We all should understand that all conditions which befalls us, favorable or unfavorable, good or bad are from Allah, (as a result of our actions). "Whichever misfortune befalls you, it is due to the things your hands have wrought, and He forgives many a sin." (Al-Quran: 42:30). This can be confirmed by the following Hadith: _"I have heard Prophet Muhammad (pbuh) saying, the descending of illness and evil superstition befalling in the month of Safar is not true."_ - Jabir (Radi Allahu anhu) (Muslim) There is nothing ominous in the month of Safar. Evil deeds & incorrect beliefs are ominous and should be given up & repented for. It’s incorrect to delay or postpone marriage or its proposal or a journey, etc. because of such beliefs. Rejecting the fake beliefs of the days of ignorance, Prophet Muhammad (pbuh) said, ‘Belief in ill-omen is Shirk (polytheistic) (thrice he said) and the owl’s ominousness is nothing.’ The Mushriks of Arabia believed that a house near which an owl screeches will be ruined, hence, Rasoolullah Sallallaahu Alaihi Wasallam refuted this belief as false. Then, he said, ‘There is nothing ominous about the Month of Safar’. (Bukhari) The polytheists believed the Month of Safar up to the 13th day to be inauspicious, hence, Prophet Muhammad (pbuh) rejected this superstition. It’s therefore wrong for all Muslims, who are the followers of Prophet Muhammad (pbuh), to adopt the ways of the non-Muslims and to entertain the very beliefs which he had come to change. May Allah, the Exalted grant all Muslims the ability to accept and practice all the beautiful teachings of Prophet Muhammad (pbuh), Aameen.
Read MoreGiving to Eternity directed by Ayed Nabaa is a visual treat to the film lovers which explores the history of the Waqf tradition seen through the eyes of Tunisian historians, imams, legal academics &8211; and the descendants of philanthropic donors who&8217;ve struggled to repossess their property. Charity is a unique belief in Islam. Waqf is a form of charity which means permanently endowing property dating back to the time of the Prophet Muhammad. In Tunisia, waqf got a controversial history. In fact, waqf property cannot sell, donate, inherit or buy. The beneficiaries of waqf can be private individuals like donors, descendants or the public. But this very system of waqf is prone to abuse and mismanagement. In 1957, just a year after the independence of Tunisia, Habib Bourguiba, the first president of Tunisia abolished waqf. The abolition of Waqf threw the ancient system of permanent endowment into disarray. The government established some commissions to investigate and properly manage and distribute the properties to the right individuals or authority. Critics say that the settlement process was totally futile and cases are still pending due to mismanagement and fraud play in settlement. The film Giving for Eternity portrays the very issues and settlement of waqf properties in Tunisia.
Read MoreSheima Salam Sumer, a trained counselor by profession explains that faith should be a source of achieving felicity and joy, paving the way for happy individuals and happy societies, and a happy humanity at large through her book ‘How to Be A Happy Muslim Insha Allah.’ The book aims to guide you in attaining inner peace and joy by uniting Islamic teachings with mental and physical health concepts. Do not get into worries or hurries due to pitfalls in your life, Allah will create a happy path in between. By reading this book, you can manage your emotions and sentiments. One of the main subjects she talks about is on negative judgement about other people. There are people around us who used to blame others for their deeds or conditions. But why we are talking negative on others? Who gave us the authority to blame them? Our situations will go back and forth. It will progress or regress. But the apex of judgement can be given by Allah only. No other living legends can comment negative on others. The book also talks about Quran and Sunnah, resources from psychology, health and nutrition, and personal stories to provide readers with clear, practical tools to make positive improvements in their attitude and behavior. Happiness has great importance in one’s life so that we have to produce contents that can establish happiness all the way. The book provides steps on how the practical application of timeless and sacred Islamic teachings can formulate a happy Muslim.
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