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 Rabi-ul-Awwal is famous for the birth and passing of the Holy Prophet Muhammad P.B.U.H. Did you know that there are some of historic events that also occurred in this month. Here are some of the few highlights. •The Holy Prophet migrated from Makkah to Madinah Munawwarah. •Battle of Buwaat took place in the year 2 A.H. •Battle of Saf'vaan took place in the year 2 A.H. •The first Caliph Abu Bakr (RA.) was appointed. •Mother of the believers, wife of the Holy Prophet Zainab (RA.) passed away in the year 4 A.H. •Ibrahim (RA.) the son of Maaria Qibtiya & of the Holy Prophet passed away in the year 1O A.H.
Read MoreMecca: The Holiest City in the World in Islam Mecca is the holy city in the World. This title has been given to Mecca because, Prophet Muhammad was born here. The Kabba, the holy site in Islam, is located in Mecca. Islam perform the ritual prayer to Kaaba called the Qiblah here in Mecca. Each Muslim can collect the holiest water in the world, Zamzam from Mecca. Every year, Islam devotees make pilgrimage trips to Mecca to perform Hajj and Umrah. The holy city, Mecca is located 45 miles east of the city of Jeddah in Saudi Arabia. The place has 909 feet of elevation and is located in a valley surrounded by mountains. Here the temperature can reach upto 120 degree Fahrenhei. In fact, Allah has described Mecaa in many names in the holy Quran such as Mecca, Bakkah, Al-Balad, Al-Qaryah, and Ummul-Qura. The largest and holiest mosque in the world named Masjid Al-Haram is situated in Mecca. This holy devotion place has a capacity of allowing up to 1.2 million people to pray at any one time. Masjid An-Nabawi called as the Prophet’s Mosque in Medina where the reward for prayers is equivalent to 1,000 times prayer from any other mosque in the world. What is Kaaba? Kaaba is a large stone structure that lies in the center of Masjid Al-Haram. Kaaba is 60 feet high and constitutes a single room. Kaaba is covered with a black curtain called Kiswah. Kaaba has a door which is located at the south-east wall. It is noted that Kaaba was built by Prophet Abraham and Prophet Ismail. The holy Quran provides evidence that prophet Abraham and Prophet Ismail were the founders of Kaaba. Kaaba has been given several names such as Bayt Al-Ateeq(ancient house), Bayt Al-Haram( honorable house) and Baytullah( house of Allah- This is just a figure of sppech and does not mean). The black stone, which is brought from the paradise is placed in Kaaba. Now this black stone is framed with silver as it had been broken into a number of pieces when it was rebuilt by the Quraysh. Islamic devotees try to kiss the black stone because the Prophet Muhammad used to do so. Zamzam Spring Zamzam spring holds a historical miracle and has got extreme religious relevance due to its origin. Zamzam has a wonderful historical significance that miraculously, had issued forth from a barren and desolate wadi, where the Prophet Ibrahim sent his wife Hajar and infant son Ismail. She searched for a drop of water desperately. She ran seven times across mountains and she could not find some water. Thus, by seeing this, Allah sent Gabriel to give Hajar some water. Gabriel scratched the ground to appear the spring. By finding the spring, she became happy and gave water to Ismail who was dying with thirst. Hajar has got in a great fear that, what will do if this spring disappears all on a sudden. Thus, she enclosed the spring with sand and stones. The name ZamZam got this name from Hajar that she chanted Zome Zome repeatedly while enclosing the spring with sand to prevent the water from flowing. Zamzam means “stop flowing”. Now Zamzam is protected in a well and every Muslim collect the water during their pilgrimage. Apart from these, Hira cave which is been known for prophet Muhammad’s first revelation place, is located at Mount Al-Nur,a place nearby Mecca.
Read MoreIn the name of God, the Merciful, the Beneficent _O Believers! Fasting is decreed for you as it was decreed for those before you, so that you may remain God-fearing. Fast for a certain number of days. But whoever of you is ill, or on a journey, shall fast, instead of the same number of days later on. Those who find fasting a strain too hard to bear may compensate for it by the feeding of a needy person. He who does good of his own account does himself good thereby, for to fast is to do yourselves good, if you but knew it._ (The Cow, “Al-Baqarah” 2: 183-4) Fasting is a manifestation of man&8217;s determined will and his relationship with his Lord which is based on total submission to Him. It is also a demonstration of man&8217;s deliberate disregard of all his physical needs in order to win Allah&8217;s pleasure. These are necessary elements in the training of the believers so that they are able to bear the hardships of the way they have chosen. On both sides of it, there are all sorts of pleasures and temptations which beckon its travellers, trying to force them off their course. Fasting has numerous advantages for health which continue to be discovered as time passes. It goes without saying that Allah takes into consideration the physical constitution of man. Allah relalizes that man requires help and motivation in order to respond to duty and fulfill it regardless of its benefits. It takes time for man to get used to a certain duty and to be convinced of its wisdom. Hence, the decree of fasting starts with the address made to the believers which reminds them of their essential quality, that is, they believe in Allah. They are then told that fasting has always been a duty required of the believers. Its principal aim is their education and training so that their hearts acquire a high standard of sensitivity and purity and that the fear of Allah is well established in them: “Believers, fasting is decreed for you as it was decreed for those before you, so that you may remain God-fearing.” Fear of Allah To fear Allah, then, is the great aim of fasting which looms large before our eyes. As the believers fulfill this duty, in total obedience of Allah and in pursuit of His pleasure, they feel the quality of fearing Allah to be a life within them. This is indeed the quality which guards their hearts against spoiling their fasting by indulging in sin, even if it is of the type which only passes through the mind. Those who are addressed by the Quran are fully aware of the value Allah attaches to this quality of fearing Allah and being conscious of Him. Its acquirement is something for which they yearn. Fasting is a tool with which it is achieved. Hence, the Quran raises it before them as a noble objective. Allah Wishes to Make Things Easy They are then told that fasting is prescribed only for a certain number of days. Exempted from it, however, are the sick until they have recovered, and the travellers until they have settled: “Fast a certain number of days. But whoever of you is sick, or on journey, shall fast instead the same number of days later on.” Taken at its face value, the statement concerning the exemption of the sick and the travellers is general, unrestricted. Hence any illness or journey is a good reason for exemption from fasting, provided that compensatory fasts are held when those reasons no longer obtain. The purpose of the exemption is that it is Allah&8217;s wish to make things easy, not hard, for man. We cannot claim to have full knowledge of the divine wisdom behind relating this exemption to sickness and travelling generally. There may be some hardships which may not immediately appear to us or we may tend to overlook. Since Allah has not attached this exemption to any particular reason, we refrain from making any judgment concerning it. We obey any statement Allah has made, even if its wisdom does not appear immediately to us. What is certain is that there is a wisdom behind it, whether we recognize it or not. Using the Concessions Some people may fear that such an opinion may cause people to neglect their worship for any reason indeed, this is what has prompted Islamic scholars to adopt a more strict attitude and to lay down conditions. Islam does not compel people to be obedient. Its method is to implant in them the consciousness of Allah so that they obey Him. The acquisition of the quality of fearing Allah is the particular aim of this worship. He who tries to use a certain concession made by Allah in order to evade fulfilling a duty is, in the first place, devoid of goodness. With such an attitude, the aim behind the religious duty cannot be fulfilled. We must not forget that Islam is a religion laid down by Allah. Allah knows best that this religion achieves a perfect balance between the relaxation of certain duties and strict adherence to duty. A certain concession may serve a certain interest which cannot be served otherwise. Indeed, this must be the case. Hence, the Prophet has ordered Muslims to make use of the concession Allah has allowed them. As for the exemption from fasting in cases of illness, it appears that the exemption applies to every case which may be reasonably described as illness, regardless of its nature or intensity. It is compulsory for anyone who makes use of exemption to compensate for the days of Ramadan for which he missed the fasting due to illness or travelling. Each day is compensated for by fasting one day any time during the year.
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