ISLAM is a way of life. Far from dogmatic rituals, the religion of Allah is an aggregate of legislations on the activities of all creatures, from their origin till eternity. It is a system which aligns with all social, economic, political and psychological transformation and development of all living beings, especially man, at all times, in all ages.
For over six months, the world has battled with the ravaging realities of the COVID-19 and its clear imprints on all the activities of man. Worse still, facts from the global health authority, the World Health Organisation (WHO), are that the virus will live with man for a much longer period than envisaged. Within this time, Islam has presented Muslims with the dynamism required to safely carry out the religious obligations in such state of fear. Mosques have been ordered closed, intimacies reduced and physical gatherings stopped, with all these getting the blessing of the Islamic legislation as circumstantial necessities.
With the much-celebrated Eid-al-Adha (festival of sacrifice) coming up in the next few days, the question is, what is the ideal way for Muslims to go about this crucial aspect of their faith? Scholars of the religion have affirmed the five primary objectives of the Islamic legislation (Maqasid-l-Shar’iah) to be protection of religion, life, intellect, lineage (honour) and property (wealth). Islam considers any system which protects these five valuables as beneficial and terms anything in the opposite as harm. Thus, the teachings of Islam are aimed at realisation of benefit for mankind while on earth and hereafter. Allah also states that Prophet Muhammad was sent “as a mercy for the universe” (Q 21 vs 107).
Meanwhile, as of the last count, over 15 million people have contracted the COVID-19 globally with over 600,000 fatalities, while health authorities continually warn of its enormous spread across the world. In line with the principles of the Islamic faith, the coronavirus statistics point to the fact that the fear is far from over; danger still lurks and the end of the war is not in sight. The key word, therefore, is caution.
The rituals
The basic rituals of the Eid-al-Adha include slaughtering of the sacrificial animal, greeting and embracing as well as the observance of the two rakah of voluntary prayers in an open field or large communal gathering. In situations like this, Islam mandates the strict observance of protective guidelines based on the advice of health experts and authorities as dictated by events in our geographical areas. Social distancing and isolation, travel bans and personal hygiene must be prioritised in arriving at any decision. Just as it was done a few months ago, at Eid al-Fitr (festival of the breaking of Ramadan fast), Muslims should make appropriate decisions based on the overall interest of protection of their lives, religion, intellect, honour and wealth.
While the normal open field observance of the prayer may apply to those in COVID-19-free areas of the world, Muslims in red zones or with unpredictable level of occurrence would preserve their lives and faith the more by holding their Eid prayers at home, with their family, or even alone. This would prevent them from unnecessary exposures and risk. Of course, the usual pre-prayer rituals such as spiritual bath (ghusl), fasting, putting on the best clothing and chanting of Allah’s greatness in adhkar would also apply. They can all be observed conveniently at home.
It is the same principle which makes congregational prayers in mosques a compulsion that views individual or isolated prayers as preference in times of crisis. This is the beauty of the dynamism of Islam, which Muslims are expected to explore. It has been reported that the messenger of Allah would opt for the easiest when faced with the reality of making a choice out of alternatives. His concern for personal safety and public health was more demonstrated by his refusal to shake hands with a leper who had come to pledge allegiance to him, an act that would ordinarily require placing his hands over the Prophet’s. The messenger of Allah kept a distance and urged the man to return home and that his allegiance was already accepted by Allah. This was because of the contagious nature of the man’s disease, an inherent danger for him (Muhammad) and the public. What a model! Why would anyone contradict this? Has Allah not stated that “there has certainly been for you (Muslims) in the messenger of Allah an excellent example for those whose hope is in Allah and the Last Day?” (Q 33 vs 21).
Muslim leaders, especially the imams, have the obligation to get their congregation enlightened not only in preaching but in action. All considerations that expose Muslims to avoidable risks are not tenable within the concept of the Islamic law. For the ordinary Muslim, it is expedient for him to also be aware that the limit of following the instructions of a leader is in the instruction’s confinement in the teachings of the Qur’an and the Sunnah.
The ruling on the sacrificial animals during pandemics seems easier to execute. Although the near obligatory (Sunnatumu’aqqadah) status of the act is not in doubt, Muslims should be guided by the necessities of social distancing and hygiene as appropriate. In the slaughtering and distribution of the slaughtered animals to needy neighbours and the poor, the underlying lesson is not to satisfy Allah’s thirst for an animal’s blood but to express our submission to the rulings of the Creator, as He points out: “It is neither the flesh nor the blood (of the animal) that reaches Allah but it is your piety that reaches Him” (Q 22 vs 37). We should, therefore, not act in contravention of what He has stipulated for His servants.
The celebrations
Greetings, hugging and warm embrace are approved features of the Eid, but all these have to be modified to suit the new reality of the coronavirus era. Muslims are encouraged to explore the vast virtual means to extend felicitations and celebration wishes. Strict caution should also be exercised on visitations. The message is clear: it is safer to stay at home.
Adesina is the Imam, Shamsiyyah Moque, Kubwa, Abuja.
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