Coronaviruses are a group of related viruses that cause diseases in mammals and birds. In humans, coronaviruses cause respiratory tract infections that can be mild, such as some cases of the common cold (among other possible causes, predominantly rhinoviruses), and others that can be lethal, such as SARS, MERS, and COVID-19. Symptoms in other species vary: in chickens, they cause an upper respiratory tract disease, while in cows and pigs they cause diarrhea.
Yes, some maraja have now come out and are saying that congregational prayers may be held with a certain measurement of distancing between people in the rows.
May Allah grant you success
You are not allowed to skip fasting any day in the month of Ramadhan unless you are traveling or ill with an illness which is related to fasting.
It is allowed for you to ravel to skip fasting but must keep it as Qadha later on.
as salam alaikum
according to the fiqh of Ahl al-Bayt prayer without connected lines is not valid and therefore it is not permissible to pray along with others on TV or online. It is good to keep your atmosphere pure and simply to focus on and get the best from your relationship with Allah during your acts of worship, especially away from such modern devices.
Furthermore, in our view it is sunnah of the Prophet to pray supererogatory prayers at home. This view was supported also by Imam Malik and Imam Shafi'i (according to some reports) and Abu Yusuf al-Hanafi.
With prayers for your success.
as salam alaikum
there is no problem in using alcohol based hand sanitizers and it does not invalidate the fast. This is a general ruling and it is not limited to any particular time-period.
With prayers for your success.
Yes it is permissible
No, you can not go against your parents for such reason. They might have some reason or concerns which related to your safety and they do not want you to risk your health.
You need to keep the full respect for your parents even if they have a different opinion. You may talk to them very politely to understand the reasons of the opinion or to try to explain your view point.
It is very good to help others specially in hard times but we can not obey Allah by committing the sin of hurting or disrespecting our parents.
as salam alaikum
quarantine is a period of time in isolation that must elapse before the affected or potentially affected person exposed to a particular disease may come back to his ordinary life. The believer who find himself in such situation may take advantage in order to:
1) Strengthen his faith, reliance and hope in Allah.
2) Increase his prayers and his direct talk with His Lord.
3) Read Qur'an.
4) Read invocations transmitted from the Prophet and Imams.
5) Read from the stories of the Prophet, Imams and pious personalities.
6) Ponder upon the meaning of life, our scope and our final destination.
7) Seeking useful knowledge.
With prayers for your success
There are a number of hadith in both Shi'i and Sunni hadith collections which describe types of honorary martyrdom; that is, they describe people who die in certain ways as "martyrs". (This ranges from things as dying from drowning, to dying with love of Ahl al-Bayt (A), to dying while sleeping with wudu.)
From these narrations, it can be gleaned that there is a certain respect or acknowledgment given to people who pass away in these ways, and/or some of the acts (obviously the voluntary ones, not involuntary ones) are respectable.
However, my understanding that the formal or highest notion of martyrdom is reserved for those who give their lives in the way of Allah (and Allah is the One who knows who they are). Perhaps one could consider someone who is intentionally putting themself at risk of infection to serve the people, and then dies, as this sort of martyr.
In the Sunni hadith collection of Sahih Muslim, it is related that the Prophet (S) described five types of people as martyrs; among those are those people who die from the plague. I am not sure offhand if this narration is transmitted via Shi'i chains of narration or in Shi'i books. However, this narration (or others similar to it) is the source of the idea, being circulated today, that people who die from the plague are martyrs.
However, with respect to Shi'i texts, it is related that Imam Reza (A) told someone: "Every beliver whom God afflicts with a misfortune and who exhibits patience over it, shall surely come to possess the rank and recompense of a martyr in the eyes of God.” The person who was told this did not understand why the Imam was telling him this, as he was not going through any major difficulties at the time, but he soon developed a painful and difficult condition that lasted for a number of months, and then he died - the implication here being that his patience over his illness granted him the status of martyrdom.
God knows best.
We have abundant traditions that mention how Almighty God wishes to receive us in the next life, pure and chastised from our sins. One way this is done is by inflicting us with difficulties prior to our death, like a sickness.
Traditions mention that being inflicted with a sickness prior to death is a form of purification and cleansing of our sins.
It is for this reason, that one would be rewarded, and we should look at it in a positive way.
As for being considered a "martyr" in the technical word, no, it would not be applied to someone who falls sick because of the virus.
And Allah knows best.
Yes, it is recommended to recite Azaan at home with loud voice. It removes harm and brings blessings and protection to the recitor and his famly members and all who live at that home.
It isn't appropriate to say whether the corona virus is man-made or not without clear evidence.
However, one can also consider a third option - namely, not all acts of God are punishment, even if they involve destruction. We learn from the Qur'an, such as the story of Khidr (A), that sometimes things that seem evil are actually for the greater good. Also, it is good to remember that there have been plagues throughout most of human history, so it isn't something new; it is only because we have become accustomed to modern medicine, and because of globalization, that it seems unusual.
That being said, from a theological angle, the Qur'an and hadith indicate that there are metaphysical laws for societies that go beyond material cause and effect. That is, acts of evil or injustice may bring about a negative consequence for that society even if the material chain of cause and effect is not readily apparent. (This should not be taken to mean that countries with high levels of infection currently are suffering from their own injustices; it is just a general principle.)
Our world is rife with injustice and imbalance, including warfare, sanctions, overconsumption, economic injustice, and environmental destruction. It is reasonable to look at the coronavirus situation in that light (and by "situation" I mean not only the virus but the sociopolitical response), and to consider that, in addition to material factors relating to the spread of the virus (such as airplanes and urbanization), it may be (a) an act of God designed to give us the opportunity to bring out and fix some of those problems, or (b) a natural consequence as part of metaphysical laws of cause and effect.
(Of course, all of these things often work together. In fact, even if it did transpire that it was manmade, things still happen with the permission of God; as the Qur'an says, they plan, and Allah plans, and Allah is the best of planners.)
In any case, regardless of the origins of the virus, our responses to it are manmade (even if we have little control as individuals). This includes positive responses, such as helping others, and negative responses, such as taking advantage of it for political and national gain, or hoarding.
When individuals get sick, there is no one answer as to why - everyone's circumstances are different. One person can get sick simply as part of the natural chain of cause and effect and the spread of infection. Another can get sick as a divine test, divine trial, or to adjust their lives due to the divine decree (for instance, to stop them from moving to another country). A third person might get sick because it is their time to die, and Allah has hidden death in various causes. So, it is not possible to give one answer for what happens to individuals, although we can often get a sense of what is happening with ourselves through self-reflection.
It is also a good time for prayer. Here is a prayer attributed to Imam Rida (A) in the book Tibb al-A'immah for times of plague:
In the name of Allah, the compassionate, the merciful
There is no strength or might except in Allah, the exalted, the mighty.
Nothing is of benefit without the permission of Allah. I have placed my trust in Allah. Healing can only happen through Allah. Whatever Allah wills happens, and none can dispel evil but Allah. I am sufficed by Allah who created me and therefore guides me, who grants me food and drink, and heals me when I am ill. And we have sent down from the Qur'an healing and mercy for the believers.
O Allah, grant us well-being, and do not separate between ourselves and well-being, O creator of well-being, O most merciful of the merciful.