In the Name of Allah, al-Raḥmān al-Raḥīm…
In these days the world is witnessing the spread of the novel coronavirus (Covid-19) and is utilizing its collective abilities and potentialities to limit its spread and to mitigate the outcome as relates its health, economic, and societal impact. This matter requires that the scholars and students of knowledge assume their roles in clarifying the legislated methodology of dealing with this new epidemic or other contagious pestilence and illnesses, and in explaining the religious rulings of precautionary measures and protective protocols taken by competent authorities such as: suspending work and schooling; curfews and travel bans; the enforcement of social distancing, nose and mouth covering, and quarantine and home isolation for those who have it; as well as other precautionary and protective measures to safeguard human life.
It is known that Allah legislated the religion of Islam to be the methodology of human living so that they may operate in accordance to its laws and teachings. So there is no matter in life and no newly occurring problem except that it has a ruling in Islam. Allah (the Exalted and Most High) said:
“We have neglected nothing in the Book.” [al An’aam: 38]
From such measures and protocols that are legislated in our monotheistic religion that are befitting to utilize at the onset and spread of pestilence and contagious diseases—such as the novel coronavirus—are as follows:
1.) The ban from entering or exiting localities afflicted with pestilence & illnesses.
On the authority of ‘Abd al-Raḥmaan bin ‘Awf (may Allah be pleased with him) who said: I heard Allah’s Messenger (may Allah raise his rank and grant him peace) say:
“If you hear of it—meaning the plague—breaking out in a land, then do not go there. If it takes place in a land that you are in, then do not leave it so as to flee away from it.”
The Messenger of Allah also (may Allah raise his rank and grant him peace) said:
“This painful disease was a scourge or a punishment or a remnant of a punishment with which some nations before you were punished. (In one wording: then a remnant of it remained upon earth. It comes and goes from time to time.) Whoever hears of it breaking out in a land, is not to go there. If it takes place in a land that someone is already in, then he is not to be driven to leave by a desire to flee away from it.”
It was also reported from ‘Umar bin al Khaṭṭāb (may Allah be pleased with him) that he once left for al-Shām (i.e., Syria/the Levant) and when he approaced al-Shām he was met by the commanders of the armies: Abu ‘Ubaydah bin al Jarrāḥ (may Allah be pleased with him) and his counterparts. So they informed him that the pestilence had befallen the land of al-Shām. Ibn ‘Abbas (may Allah be pleased with him) said: So ‘Umar (may Allah be pleased with him) summoned the Ṣaḥābah and sought their counsel. He told them that the pestilence had befallen al-Shām, and so they differed about what to do.
Some of them said, “You left for a particular matter and we don’t think that you should turn back from it.”
Others said, “You have with you people of posterity and Companions of Allah’s Messenger, and we don’t think that you should continue on with them towards this pestilence.”
So ‘Umar may Allah be pleased with him called out to the people, “In the morning I ride and likewise should you.”
Abu ‘Ubaydah (may Allah be pleased with him) said, ”Is it to flee from Allah’s Qadar?”
So ‘Umar (may Allah be pleased with him) said, “If anyone else had said that, O Abu ‘Ubaydah —Umar disliked that Abu ‘Ubaydah should differ with him! Yes, we flee from Allah’s Qadar to something that is Allah’s Qadar. What do you think you would do if you had camels that you took to graze in a valley with two pastures: one being fertile and the other one being barren? If you herded them into the fertile pasture wouldn’t you have done so by Allah’s Qadar? And if you herded them into the barren plain, wouldn’t you have done so by Allah’s Qadar?”
So ‘Abd al-Raḥmān bin ‘Awf (may Allah be pleased with him), who had been away, attending to some need of his, arrived and said: Indeed I have some knowledge about this. I heard Allah’s Messenger (may Allah raise his rank and grant him peace) say:
“If you hear of it—meaning the plague—being in a land, then do not go there. If it takes place in a land that you are in, then do not leave it so as to flee from it.”
So ‘Umar praised Allah and later departed.
2.) Forbiddance from intermingling with those afflicted (with a contagious sickness).
Islam affords care to bodily health and preservation of life. It encourages prevention from sicknesses before their onset. So it commands its followers to distance themselves from those stricken with contagious illnesses and to maintain distance from locations containing pestilence and plagues. There has come in Ṣaḥiḥ Muslim on the authority of al-Sharīd bin ‘Amr al-Thaqafi may Allah be pleased with him who said: There was a leprous man accompanying the delegation of the Thaqīf tribe. So the Prophet (may Allah raise his rank and grant him peace) communicated by a message to him:
“Return, for we have accepted your oath of allegiance.”
Likewise, he (may Allah raise his rank and grant him peace) once said:
“A man with sick camels should not let them graze or drink alongside healthy ones.”
Meaning: let not the herder of sick camels introduce them to healthy camels.
Also, he (may Allah raise his rank and grant him peace) once said:
“Flee from the leper as you would flee from the lion.”
3.) Encouragement of personal hygiene.
Indeed Islam strives to safeguard person hygiene. He (the Prophet, may Allah raise his rank and grant him peace) explained that Fiṭrah consists of five acts. He said:
“The Fiṭrah consist of five: circumcision, shaving of pubic hair, the plucking of the armpit, the trimming of the mustache and the trimming of the fingernails.”
He (may Allah raise his rank and grant him peace) also forbade from placing one’s hand in a vessel before washing it after waking from sleep. He said:
“When one of you awakens from sleeping, let him not submerge his hand in a vessel until he washes it three times. For certainly he does not know where his hand had been.”
He also forbade from breathing into a vessel or from handling the penis with the right hand. He said:
“Let none of you touch their penis with their right hand while urinating. Nor is he to wipe after defecation with his right hand, nor is he to breathe into a eating vessel. (i.e., a plate, bowl, cup or water flask).”
Whenever the Prophet (may Allah raise his rank and grant him peace) would want to sleep while being in a state of janaba (i.e., major impurity requiring ghusl), he would make wuḍu’ and if he wanted to eat, he would wash his hands.
Also, it has been reported from Abu Hurayrah (may Allah be pleased with him) that:
“When the Prophet (may Allah raise his rank and grant him peace) would sneeze, he would cover his face with his hand or with his garment, and muffle the sound with it.”
Likewise, He commanded to cover containers. He said:
“Cover the vessels and tie the waterskin, for there is a night in a year when pestilence descends, and it does not pass an uncovered vessel or an untied waterskin but some of that pestilence descending into it.”
In another wording:
“Tie the mouth of your waterskin and mention Allah’s Name; cover your containers and utensils and mention Allah’s Name. Cover them even by placing something across it.”
4.) Encouragement of environmental cleanliness.
For certainly Islam strives to safeguard environmental safety and cleanliness. It invites to safeguarding the elements and water sources and it forbids from all that is ruinous to the environment or that is disruptive to public utilities. It forbids urinating in still water and from defecating on public pathways or areas of shade. He (may Allah raise his rank and grant him peace) said:
“None of you should pass urine into still water and then perform Ghusl from it.”
5.) The command to medicinally treat illnesses.
The Prophet (may Allah raise his rank and grant him peace) commanded to use remedies to treat sicknesses after their onset. He said:
“Treat yourselves with remedies, oh servants of Allah! For indeed Allah has sent down no disease except that He has sent down with it its cure, except for that of death and old age.”
Likewise, He (may Allah raise his rank and grant him peace) said:
“Allah has sent down no disease except that He has also sent down a remedy for it. Those who know it, know it and those who are ignorant of it do not.”
6.) Avoiding rumors and frightening people.
Allah (the Exalted and Most High) said:
“And when there comes to them a matter pertaining to public security or fear, they spread it (among themselves). But if only they had instead (first) referred it back to the Messenger and to those charged with authority from amongst themselves, then those who could derive the correct conclusions about it would have known (i.e., the proper course of action). And were it not for Allah’s favor upon you and His mercy, you would have followed Satan, except for a very few of you.” [al-Nisaa’: 83].
What is mandatory is that one takes information from competent authorities, just as it is mandatory upon him to ask the people of knowledge about that which is problematic or unclear to him of religious rulings whether that is pertinent to acts of worship or interpersonal dealings. Allah (the Exalted and Most High) said:
“Ask ahl al-dhikr (i.e., those with knowledge) if you do not know.” [al-Naḥl: 43].
7.) Abstaining from taking advantage of these difficult circumstances to monopolize goods or gouge prices unjustifiably.
This is due to what monopolizing causes of harm to the general public. He (the Prophet, may Allah raise his rank and grant him peace) said:
“None monopolizes (hoards/withholds essential goods until the prices rise) except for one who is sinful”
8.) Reliance on Allah and belief in Divine preordainment and predestination.
Allah (the Exalted and Most High) said:
“Say: ‘Nothing shall ever happen to us except what Allah has ordained for us. He is our Maula (Lord, Helper and Protector).’ And in Allah let the believers put their trust.” [al-Tawbah: 51].
And He (the Exalted and Most High) said:
“And if Allah should touch you with adversity, there is no remover of it except Him.” [Yunūs: 107]
This is accompanied by taking the legislated means while believing that that does not contradict having reliance on Allah. The Muslim is not to go to extremes in taking the means, believing that they will repel sickness from him by themselves. Instead he is to believe that the entire of the matter is in Allah’s Hand and that what Allah preordains cannot be prevented. (Allah) (the Exalted and Most High) said:
“And if Allah should touch you with adversity, there is no remover of it except Him.” [Yunūs: 107]
(The Prophet) (may Allah raise his rank and grant him peace) said:
“Know that whatever has missed you could not have befallen you and that what has befallen you could never have missed you.”
It is befitting for the Muslim when stricken by illness to seek reward from Allah as relates what befalls him of sickness. He (the Prophet, may Allah raise his rank and grant him peace) said:
”The plague is martyrdom for every Muslim. ”
Sickness is also a purification of his sins. He (the Prophet, may Allah raise his rank and grant him peace) said:
“No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.”
One is to be positive and trust that relief is near and that this epidemic will depart soon, by Allah’s leave. One is not to despair of Allah’s Mercy and they are to be certain that Allah has wise reasons for these sicknesses and calamities.
9.) Repenting to Allah.
For certainly, calamity does not descend except due to sin and it is not removed except through repentance. Allah (the Exalted and Most High) said:
“Indeed, Allah will not change the condition of a people until they change what is in themselves.” [al-Ra’d: 11]
Also, He (the Exalted and Most High) said:
“And repent to Allah collectively, oh believers, so that you may be successful.” [al-Nur: 31]
It is befitting for the Muslim to increase in supplicating, in taking recourse to Allah, and in reciting the forms of dhikr and routine invocations that are legislated. He (the Exalted and Most High) said:
“Your Lord has said: Call upon me and I shall respond.” [Ghafir: 60].
Likewise, He (the Exalted and Most High) said:
“When My servants ask you about Me, then indeed I am near. I respond to the supplications of the supplicants when they supplicate to Me.” [al Baqarah: 186].
What is mandatory upon us is to adhere to having a taqwā as relates Allah in private and in public and in every circumstance. Having this fearful and pious consciousness is the legacy that Allah gave to the first of humankind until their last. He (the Exalted and Most High) said:
“And We have instructed those who were given the Scripture before you and yourselves to fear Allah.” [al-Nisa’: 131].
Having taqwa for Allah entails the easing of matters and relief from calamities. Allah (the Exalted and Most High) said:
“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him.” [al-Ṭalaq: 2-3].
And He said:
“And whoever fears Allāh, He will make his affair easy for him.” [al-Ṭalaq: 4].
I advise everyone to cooperate with the competent authorities in confronting this epidemic. He (Allah, the Exalted and Most High) said:
“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” [al Ma’idah: 2].
Likewise, He (the Exalted and Most High) said:
“O you who have believed, obey Allāh and obey the Messenger and those in authority over you.”[al-Nisa’: 59].
Abide by the directives and advices put forth by the health authorities and official agencies until this epidemic is under control, by Allah’s permission. Each individual is responsible for protecting himself and whoever he is responsible for.
“All of you are shepherds and each of you is responsible for his flock. A man is the shepherd of the people of his house and he is responsible. A woman is the shepherd of the house of her husband and she is responsible.”
It is forbidden for a person to subject himself or others to destruction and harm. He (the Prophet, may Allah raise his rank and grant him peace) said:
“There is to be no causing of harm nor reciprocation of harm.”
Furthermore, I thank the people of authority in this land for what they put forth and exert of effort for the sake of protecting lives and mitigating the ill-effects of this pandemic. I likewise thank the Saudi Fiqh Council for presenting these sorts of topics.
This article as a PDF document: https://www.bakkah.net/en/wp-content/uploads/2020/12/9-Advices-as-relates-the-Novel-Coronavirus.pdf
Translation by: Umar Quinn @AbooSuhailah (1442.04.27)
السلام عليكم
This text brought tranquility to my heart. May Allaah reward you with all good for providing beneficial knowledge for us. I would like to ask a question. What is the difference between preordainment and predestination?
جزاك الله خير
وعليكم السلام ورحمة الله وبركاته
They seem synonymous, two words that could both be used for Qadar, and Allah knows best.
Assalamualaikum Shaykh. We have narrations from the Salaf where they said “may your mother bereave you”, “may your mother lose you”, “may Allah fight you” etc. when they are amazed with something. And they said this in amazement when seeing something great, and not as a dua or la’n.
So, why can’t we say “damn” or “God damn it” as a form of amazement without intending the la’n? Isn’t it the same concept in a different language?
Wa ‘alaykum as-Salaamu wa rahmatullaah. Your point is good and intelligent! But would you prefer me to say, “Damn, that’s a good point!” or “Allaahumma baarik, that is a good point!”
The two cases are very similar indeed. However, as we do not encourage people to speak with those phrases (in Arabic), we only excuse their actual wordings from being intended when people use them. So we excuse those who use such phrases as “damn” or even worse, as unintended words, in that context, while we encourage the thikr of Allah as a replacement. We would not want to defend or promote Muslims saying “Damn” about things they like or dislike. When they use it regarding things they like, they should seek barakah from Allah instead, saying: “Allaahumma baarik.” When they use it for things they do not like, perhaps the actual wording is intended, like when someone is frustrated and says, “This damn car…” In this case, it is much closer to an actual cursing of the car, which is impermissible. Allah did not bless us with these things so we could invoke curses upon them. Once, the Messenger of Allah (may Allah raise his rank and grant him peace) heard a man saying to his camel, in frustration:
لعنك الله
“May Allah curse you!”
So he said:
انزل عنه، فلا تصحبنا بملعون، لا تدعوا على أنفسكم، ولا تدعوا على أولادكم، ولا تدعوا على أموالكم، لا توافقوا من الله ساعة يسأل فيها عطاء، فيستجيب لكم
“Get down off it, and do not accompany us with a cursed thing. Do not supplicate against yourselves. Do not supplicate against your children. Do not supplicate against your wealth, lest you coincide with a time when Allah gives whatever is asked of Him, and He answers you [in those harmful things].” (Saheeh Muslim)
So we invite the people to be distant from things like this, and whoever said it out of a leftover cultural habit, not intending its meanings, he should not be treated as someone who is actually cursing his wealth or children. And Allah knows best.
In Arabic today, many common people might naturally, without hesitation, say, “Allah yal’an ummak,” which literally means, “May Allah curse your mother.” They say this, perhaps not intending its actual meaning, but just out of frustration or surprise. Instead of stretching some narrations to justify or defend something like that, shouldn’t we be reminding them to replace that habit with good speech and prayers in favor of the person instead? I hope this helps, and Allah knows best.
As-salam alaykum, Some people hold different opinions on the validity of this virus, but they always call that we should still obey the rulers and follow the precautions. My question is, is this wrong? Because at the end of the day they don’t agree with the measures but still call to obey the rulers. BarakAllahu feek
Wa ‘alaykum as-Salaamu wa rahmatullaah. This issue is very serious. Millions of lives are at stake, by Allah’s Permission. Let us return a matter of this magnitude to the scholars who are responsible for leading the Ummah through the most difficult matters. May Allah bless you and keep you from harm.
Jazakallahu khairan for an enlightening write up.
What’s the ruling on social distancing during Salah?
https://www.bakkah.net/en/social-distancing-during-these-times-is-an-obligation-from-allah-it-only-increases-our-love-for-one-another.htm
May Allaah reward you for providing beneficial knowledge for us. I have a question please, a certain brother has 2 medically ill kids who have been asked to shield due to the COVID pandemic i.e. stay at home and avoid contact with the public. Being very small kids, his going out could endanger them since they wouldn’t stay away from him. As a result the brother has asked his office to allow him work from home and he has decided to stay at home and do his salah from home, is this right please?