Displaying items by tag: haj
As the world faces the greatest disruption of our lifetimes, Muslims throughout the world are also grappling with the repercussions of the coronavirus pandemic.
But the Islamic cultural, spiritual and theological dimensions offer Muslims myriad ways of coping.
Adapting to new social norms
Muslims have relatively large families and tend to maintain extended family relations. Prophet Muhammad encouraged Muslims to keep strong family ties. The Quran inspires Muslims to be generous to kin (16:90) and treat the elderly with compassion (17:23).
These teachings have resulted in Muslims either living together as large families or keeping regular weekly visits and gatherings of extended family members. Many Muslims feel conflicted about the need to apply social distancing on one hand and the need to be close to family and relatives for comfort and support. Tighter restrictions on movement in some parts of Australia (NSW and Victoria) mean Muslims, like everyone else, are not allowed to visit extended family anymore.
One of the first changes brought about by social distancing has been to the Muslim custom of shaking hands followed by hugging (same gender) friends and acquaintances, especially in mosques and Muslim organisations. After a week or two of hesitation in March, the hugging completely stopped, making Muslims feel dismal.
Visiting the sick is considered a good deed in Islam. However, in the case of COVID-19, such visits are not possible. Checking up on those who are sick with phone calls, messages and social media is still possible and encouraged.
Cleanliness is half of faith
One aspect of coronavirus prevention that comes very naturally to Muslims is personal hygiene. Health organisations and experts promote personal hygiene to limit the spread of coronavirus, especially washing hands frequently for at least 20 seconds.
Islam has been encouraging personal hygiene for centuries. The Quran instructs Muslims to keep their clothes clean in one of the earliest revelations (74:4), remarking “God loves those who are clean” (2:222).
More than 14 centuries ago, Prophet Muhammad emphasised “cleanliness is half of faith” and encouraged Muslims to wash their hands before and after eating, bath at least once a week (and after marital relations), brush their teeth daily, and to groom their nails and private parts.
Additionally, Muslims have to perform a ritual ablution before the five daily prayers. The ablution involves washing hands up to the elbows, including interlacing of fingers, washing the face and feet, and wiping the hair.
While these do not completely prevent the spread of disease, they certainly help reduce the risk.
An interesting detail is that Muslims are required to wash their genitals after using the toilet. Even though Muslims use toilet paper, they are required to finish cleaning with water. This requirement led to some Muslims installing bidet sprayers in their bathrooms.
Closure of mosques and Friday services
Congregational prayers in mosques are important for Muslims in instilling a sense of being in the presence of the sacred, and a sense of being with other believers. Accordingly, they line up in rows with shoulders touching. This arrangement is extremely risky during a pandemic. Australian mosques are now closed because of coronavirus.
Deciding to skip optional daily congregational prayers was not too difficult for Muslims, but stopping Friday prayers has been more challenging. Friday prayer is the only Muslim prayer that has to be performed in a mosque. It consists of a 30-60 minute sermon followed by a five-minute congregational prayer conducted just after noon.
Stopping Friday prayers on a global scale has not occurred since it was introduced by Prophet Muhammad in 622, after he migrated to the city of Medina from the persecution he and his followers endured in Mecca.
Iran was the first to ban Friday prayers on March 4. While countries like Turkey and Indonesia tried to continue Friday prayers with social distancing, it did not work, and soon the entire Muslim world closed mosques for prayer services.
Fortunately for Muslims, the closure of mosques does not mean they stop daily prayers altogether. In Islam, individual prayers and worship play a greater role than communal ones. Muslims can pray five times a day wherever they are, and often home is a place where most praying takes place.
The void left by ending of Friday sermons in mosques has been filled to some extent by Friday sermons offered online.
Effect on Ramadan and the annual pilgrimage to Mecca
Two of the five pillars of Islamic practice are the fasting in Ramadan and the annual pilgrimage to Mecca.
Ramadan is only three weeks away. It starts in the last week of April and goes for a month. During this month, Muslims refrain from eating, drinking and marital relations from dawn to sunset on each day of the month. This part will not be affected by COVID-19.
Associate Professor in Islamic Studies, Director of The Centre for Islamic Studies and Civilisation and Executive Member of Public and Contextual Theology, Charles Sturt University
Published in: The Conversation
It may be said at the outset that in discussing haj related issues, one runs the risk of touching on public sensitivities as haj is part of the devotional aspects (‘ibadat) of Islam and not as open to rational enquiry in the same way as are matters of concern to civil transactions (mu‘amalat).
That said, raising questions over haj management matters tangential to the substance of worship should not be a problem. Islam does not even preclude religious matters from rational investigation in the spirit of healthy renewal and reform (tajdid).
Earlier precedent confirms this when, for instance, caliph Umar al-Khattab introduced the second call to prayer (adhan) on Fridays when the crowds attending congregational prayers in Madinah grew larger.
Also his successor, caliph Uthman Ibn Affan, edited the text of the Quran at a time when variations in its reading had cropped up due to differential Arabic dialects.
He verified the standard text with the help of leading Companions and then ordered the existing copies of the Quran to be destroyed.
In earlier centuries, the number of haj pilgrims was small and they travelled with slower traditional means of transport.
These numbers have risen beyond comparison, exceeding two million annually.
This also brings unprecedented challenges that call for fresh thinking and interpretation (ijtihad), some of which may not even require juridical ijtihad but only administrative and policy initiatives to make haj crowds more manageable.
One issue is the number of hajs that a person performs.
Haj is a once-in-a-lifetime religious duty of Muslims “who can afford the journey” (Q. 3:97).
But some affluent Muslims go to haj many times. Only the first instance fulfils the duty and the rest will count as supererogatory (nawafil).
These individuals should restrain themselves, and better still, spend the money on charity that may relieve the sick and the invalid of their hardships.
They will earn rewards for giving the opportunity to others, as well as for their charitable donations.
The haj authorities in Muslim countries are accordingly advised to take policy measures to discourage people from doing more than one haj.
This will help reduce numbers to some extent.
Another concern is the length of time that pilgrims take to perform the haj. Most pilgrims complete the haj in six weeks, while others can do so in 10 days.
There may be different issues of expenses and individual choices, but it should in principle be possible for the haj authorities in Muslim countries to make reasonable policy decisions.
The length of stay may be limited, for some categories of individuals and groups, to two or three weeks.
This will also help reduce numbers and enable better management of haj affairs.
Furthermore, statistics show that the number of applicants wishing to go to haj, from almost every Muslim country, is much larger than their allocated quotas.
When political leaders from different countries meet Saudi leaders, they often request an increase of their haj quotas. Saudi leaders are thus placed in an awkward position to respond.
Barring justified exceptions, requests of this kind should also be minimised and collective policy measures taken to observe the existing quotas.
This will also help keep the numbers under control.
What is the haj period and is there scope for fresh interpretation?
The Quran refers to the haj period as “months well-known” (ashhurun ma’lumat), within which the haj must be completed (2:197).
The text doesn’t specify the precise meaning of the “months well known,” but they were based on ijtihad.
The first and typical response, which is commonly adopted, is that the phrase refers to two complete months (of Syawal and Zulq iddah) and 10 days of Zulhijjah.
This is the position of the majority of the four madhabs (Shafie, Hanafi, Maliki and Hanbali), the four renowned Abd Allahs among the Companions (Abd Allah b. Umar, Abd Allah b. Abbas, Abd Allah b. al-Zubayr, and Abd Allah b. Amr b. al-Aas), and many others.
The second response given is that the haj period includes all the three months, that is, inclusive of the whole of Zulhijjah and this is the view of Imam Malik, and according to alternative reports, also of the Companions, Abd Allah b. Amr b. al-Aas, Abd Allah b. Abbas, Abd Allah b. Masud, and many others.
This second response is preferable and sound, for the Quran refers to the haj months as “ashhurun ma‘lumat,” which correctly subsume three months, and not as it were, “sharayn ma-‘lumayn,” which would mean two months.
So anyone who reaches Mecca in a state of Ihram (lit. abstinence from certain activities) and performs the wuquf in Arafah, tawaf of the Kaa’bah, and sa’ie between Safa and Marwah — known to be the haj essentials — any time during these three months, his haj is valid.
This was also the practice as was known during the Prophet’s lifetime.
The theory of ijtihad is explicit on the point that when different rulings of ijtihad exist over the same issue, the one that addresses present reality should be preferred.
The second of the two views is evidently more suitable to address current reality, and should be adopted. This would further ease the congestion caused by the shorter haj period.
Mohammad Hashim Kamali is founding chief executive officer of the International Institute of Advanced Islamic Studies Malaysia.
Published in: The New Straits Times, Thursday 19 December 2019