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An Introduction to the field of Islamic Bioethics

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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.

Precious Gifts a Person Leaves Behind

"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

Angelic Daily Prayers for Generosity

"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

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Praise be to Allah. Every year Muslims celebrate two major religious Holidays- Eid al-Fitr and Eid al-Adha. Both celebrations commence after completing an obligational worship prescribed by Allah. Eid al-Fitr follows 30 days of fasting during Ramadan, and Eid al-Adha is celebrated after the Hajj. Fasting and Hajj are the third and fourth pillars of Islam. Eid al-Fitr will fall on May 23rd or 24th this year and many of us are unsure of what to do given the current pandemic situation causing a shutdown of all places of worship. Most of us are currently praying Jumah and Tarawih at home and will likely do the same or Eid prayers. Some of us are holding socially distanced, family visits outdoors, while others are doing drive-bys. Some families may continue with virtual visits through video calls. Islamic scholars have issued multiple fatwas on mosque closures, Friday, daily, Tarawih and Eid prayers. Please visit the following links to read details about the Islamic, legal opinions and decisions in the US: 1. The Assembly of Muslim Jurists of America (AMJA): https://www.amjaonline.org/fatwa/en/87736/impact-of-covid-19-outbreak-on-the-congregational-services(https://www.amjaonline.org/fatwa/en/87736/impact-of-covid-19-outbreak-on-the-congregational-services) 2. Fiqh Council of North America (FCNA) / Islamic Society of North America (ISNA): http://fiqhcouncil.org/fatwa-regarding-%e1%b9%a3alat-al-eid-in-light-of-covid-19-lockdown/(http://fiqhcouncil.org/fatwa-regarding-%e1%b9%a3alat-al-eid-in-light-of-covid-19-lockdown/) For other countries, please search for proper authorities and websites in your respective locals. The Alim Foundation Inc.: NMS/NH: May 19, 2020

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Safar's meaning and background

Safar is the second month of the Islamic calendar. The definition is empty and the reasoning is all the Muslims would rush towards the battlefield (at the time of the Prophet (SAW), leaving their houses deserted after Muharram. Moreover, superstitions were widespread during the days of ignorance (pre-Islam). These superstitions were made irrelevant by the following Quran verse: "No misfortune befalls except by Allah’s command..." Surah Tagabun, Verse 11. Folks in those days believed bad omens and evils occurred in Safar, but all those beliefs were incorrect. As stated in Sahih Muslim, Hadith 2222: There is no bad omen in the month of Safar and no ghouls (evil spirits). Superstition is for folks who lack faith and trust in Allah (SWA). Assalamwalakum.

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