Fiqh Assunah


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  • Fiqh Assunah


  • Fiqh-us-Sunnah, Volume 4: Sickness, Expiation of Sins

    Fiqh-us-Sunnah, Volume 4: Sickness, Expiation of Sins


    There are many hadith which explain that sickness expiates evil deeds andwipes out sins. Of these, some are given below:

    Abu Hurairah narrates that the Prophet, peace be upon him, said: "WhenAllah wants to be good to someone, He tries him with some hardship."

    Abu Hurairah also reports that Allah's Messenger, peace be upon him, said:"For every misfortune, illness, anxiety, grief, or hurt that afflicts aMuslim -even the hurt caused by the pricking of a thorn - Allah removes some ofhis sins." Ibn Mas'ud said: "I visited the Messenger of Allah, peacebe upon him, while he had a fever. I exclaimed: 'O Messenger of Allah! You havea high fever! ' He said: 'My fever is as much as two among you [might have]. 'I asked: 'Is it because you have a double reward?' He replied: 'Yes, that isright. No Muslim is afflicted with any hurt, even if it is no more than thepricking of a thorn, but Allah wipes off his sins because of it and his sinsfall away from him as leaves fall from a tree'."

    Abu Hurairah said: "The Prophet, peace be upon him, remarked: 'Theexample of a believer is like a fresh tender plant; from whichever directionthe wind blows, it bends the plant. But when the wind dies down, it straightensup again. (Similarly a believer is tested by afflictions to strengthen hisfaith and heart, and he remains patient and firm). And an evil person is like apine tree which remains hard and stiff until Allah breaks it whenever Hewills."

    Volume4, Page 1a: Patience During Illness

    Anyone suffering from an illness should remain patient, for there is noreward better or more enriching than that reserved for those who endure inpatience.

    Suhaib ibn Sinan narrated that the Prophet, peace be upon him, said:"How remarkable is the case of the believer! There is good for him ineverything, but this is not the case for anyone except for the believer. Whenthe believer receives any good, he is thankful to Allah, and gets a reward. Andwhen some misfortune befalls him, he endures it patiently, for which he is(also) rewarded."

    Anas narrates: "I heard the Prophet, peace be upon him, saying: 'Allahsays: "When I afflict a servant of mine with respect to his two mostbeloved things (meaning his eyes), and he endures it patiently, I grant himparadise in return'."

    'Ata ibn Rabah related that he heard Ibn 'Abbas say: "Shall I show youa woman of Paradise?"I said: "Yes, indeed." He said: "Ablack woman came to the Prophet, peace be upon him, and said: 'I suffer fromepileptic fits, and because of these, (at times) my body becomes uncovered.Would you invoke Allah, the Exalted One, to cure me of this disease? ' TheProphet, peace be upon him, said: 'If you wish, you can be patient and you willattain Paradise (for this suffering). But if you prefer, I will pray to Allah,the Exalted, to cure you of it?' The woman said: 'I will be patient,' thenadded: 'I become uncovered (when I have fits), so invoke Allah for me that I donot become uncovered. ' So the Prophet, peace be upon him, prayed forher."

    Volume4, Page 2: To Complain of One's Illness

    It is permitted for a patient to complain of his pain and illness to aphysician or a friend, provided he does not do so to express his or her angeror impatience. It was mentioned earlier that the Prophet, peace be upon him,said: "My fever is as severe as that of any two of you." Once 'Aishacomplained to the Messenger of Allah, peace be upon him, about her headache,lamenting: "O my head." He retorted: "Nay, rather (I should say)O my head!" Likewise it is reported that 'Abdullah ibn Al-Zubair asked hisailing mother, Asma bint Abi Bakr, "How are you feeling now?" Shereplied: "I am in pain."

    A patient should thank and praise Allah, before talking about his distressand complaint

    Ibn Mas'ud said: "If one thanks Allah before complaining about his painor disease, then it is not considered impatience. Indeed, to refer one'scomplaint to Allah, is quite lawful." Jacob (the prophet), said: "Icomplain of my distraction and anguish only to Allah." The ProphetMuhammad, peace be upon him, himself prayed: "O Allah! to You I complainof my weakness."

    Volume4, Page 2a: A Sick Person is Rewarded for All the Good Deeds that He Would(usually) Perform in a State of Health

    Abu Musa al-Ash'ari reports that the Prophet, peace be upon him, said:"If a servant (of Allah) falls sick or goes on a journey, he (continues tobe) rewarded for the good deeds that he used to do when he was healthy or athome."

    Volume4, Page 3: Visiting the Sick

    It is Islamic etiquette to visit a sick Muslim, to provide him moral support,and to make sure that he or she is well taken care of.

    Ibn 'Abbas said: "The first visit to a sick person is sunnah, while anysubsequent visit is a voluntary act (a good deed)." Abu Musa reported thatthe Prophet, peace be upon him, said: "Feed the hungry, visit the sick,and free the captives."

    The Prophet, peace be upon him, said: "A Muslim has six obligations toanother Muslim." "What are these?" they asked. He replied:"To greet another Muslim when you meet him; to respond when he invitesyou; to give him your (sincerest) advice when he seeks it; to say 'may Allahhave mercy upon you' when he sneezes and says ' may Allah be praised '; tovisit him when he falls ill; and when he dies, to attend his funeral."

    Volume4, Page 3a: Reward for Visiting the Sick

    Abu Hurairah narrated that the Messenger of Allah, peace be upon him, said:"A caller from heaven calls out to the person who visits a sick person,'You are good and your path is good. May you enter your residence inParadise'."

    Abu Hurairah reported that the Messenger of Allah, peace be upon him, said:"Verily, Allah, the Exalted and Glorious, will say on the Day ofJudgement: 'O Son of Adam! I fell ill, but you did not visit Me.' The humanwill ask, 'O my Sustainer! How could I visit You when You are the Sustainer ofthe Worlds? And how can You fall sick?' He, the Almighty, will say, 'Did younot know that such and such a servant of Mine was sick. But you did not visithim. Did you not know that, had you visited him, you would have found Me by hisside? O Son of Adam! I asked you for food, but you fed Me not?' The man willsay, 'O my Sustainer! How could I feed You when You are the Sustainer of theWorlds? And You are free from hunger?' He, the Almighty, will say: 'Such andsuch a servant of Mine asked you for food, but you refused to give him any. Didyou not know that, had you fed him, you would have found it recorded here withMe? O Son of Adam! I asked you for a drink, but you did not give Me any.' Theman will say, 'O my Sustainer! How could I give You a drink while You are theSustainer of the Worlds and are free from thirst?' He, the Almighty will say, 'Such and such a servant of Mine asked you for a drink, but you did not give himany. Had you given him a drink, you would have surely found that recorded withMe."'

    Thawban reported that the Prophet, peace be upon him, said: "Verily,when a Muslim visits his sick Muslim brother, he is, as it were, in one of thegardens of Paradise (enjoying its ripe fruits) until he returns to hishome."

    Ali said: "I heard the Messenger of Allah, peace be upon him, saying:'When a Muslim visits a sick Muslim in the morning, seventy thousand angelspray for him, and they continue praying for him until that evening. When onevisits the sick in the evening, the angels pray for him and continue prayingfor him until the next morning. Moreover, he will be rewarded with the choicestfruits of Paradise."

    Volume4, Page 4: Etiquette of Visiting the Sick

    It is recommended that the visitor pray for the recovery and health of thepatient and that he should urge him to endure his trouble patiently. He shouldsay nice words to cheer him up and keep his spirits high. The Prophet, peace beupon him, said: "When you visit a sick person, give him hope for a longlife. This will not avert anything, but will please the patient and give himcomfort." When the Prophet, peace be upon him, visited a sick person heused to say to him: "Do not worry! It is a means of cleansing (you) ofsins, Allah willing."

    It is preferred to shorten the visits and to make them less frequent as faras possible, lest they should become burdensome for the patient, except whenthe patient himself desires longer and more frequent visits.

    Volume4, Page 4a: Women Visiting (Sick) Men

    Bukhari reports: "Umm ad-Darda went to visit one of the Ansar who usedto come to the mosque.'' It is narrated from 'Aishah that she said: "Whenthe Messenger of Allah, peace be upon him, migrated to Madinah, both Abu Bakrand Bilal fell sick. So I went to see them, and I said: 'O dear father! How areyou (now)?' And, 'O Bilal! How are you now?' She (further) said: 'When Abu Bakrhad high fever he would recite:

    Every man is amongst his family, yet death is nearer to him than his shoelaces.

    And when Bilal recovered from fever, he would recite: Would that I couldstay overnight in a valley wherein I should be surrounded by izhkhir and jalil(kinds of fragrant grass). Would that one day I could drink of the water ofMajinna, and would that (the two mountains) Shama and Tafil would appear to me.

    'Aishah added: "Then I went to Allah's Messenger and told him about it,whereupon the Prophet, peace be upon him, said: 'O Allah! Bestow on us the loveof Madinah as we love Makkah, or even more than that. O Allah ! Make it healthyand bless its sa' and mudd (measures of food) for us, and divert its fever to(the place called) al-Juhfah."

    Volume4, Page 5: Muslim Visiting a Non-Muslim Patient

    It is permissible for a Muslim to visit a sick non-Muslim person. In thechapter, "Visiting a Sick Polytheist," Bukhari says: It is narratedon the authority of Anas that "a Jewish boy, who used to serve theProphet, peace be upon him, once fell ill. The Prophet, peace be upon him,visited him and invited him to Islam, saying: 'Submit to Allah's will.' So heaccepted Islam." Similarly Bukhari narrates from Sa'id ibn al-Musayyabthat he reported from his father that "when Abu Talib (the Prophet's uncleand an idolater) was on his deathbed, the Prophet, peace be upon him, visitedhim."

    Volume4, Page 5a: Visiting an Eye Patient

    Abu Daw'ud narrates that Zaid bin al-Arqam said: "I suffered from aneye disease and the Messenger of Allah, peace be upon him, came to visitme."

    Volume4, Page 5b: Asking the Sick for a Prayer

    Ibn Majah narrates on the authority of Umar that the Messenger of Allah,peace be upon him, said: "When you visit a sick person, ask him to prayfor you. Indeed, the prayer of a sick person is like the prayer ofangels." According to the author of Az-Zawa' id, the chain of narrators ofthis hadith is broken, yet it is sound and trustworthy, because otherwise it isauthentic and narrators are trustworthy.

    Volume4, Page 5c: Seeking Medical Treatment

    There are many hadith which encourage the Muslims to seek medical treatment.

    Usamah ibn Shuraik narrated: "I came to the Prophet, peace be upon him,and found him with his companions. They were calm and serene as if there werebirds over their heads. I greeted them and sat down. Then some bedouins camefrom various places. They askezhim: 'O Allah's Messenger! Should we seekmedical treatment for our illnesses?' He replied: 'Yes, you should seek medicaltreatment, because Allah, the Exalted, has let no disease exist withoutproviding for its cure, except for one ailment, namely, old age'."(Reported by Ahmad and the six sunnan. Tirmizhi considers it a sound hadith.)

    Anas ibn Mas'ud reported that the Prophet, peace be upon him, said:"Verily, Allah has not let any malady occur without providing its remedy.

    Therefore seek medical treatment for your illnesses.'' ( Nasa'i, Ibn Majah,and al-Hakim.)

    Jabir narrated that the Messenger of Allah, peace be upon him, said:"There is a cure for every disease. Whenever an illness is treated withits right remedy, it will, by Allah's permission, be cured." (Muslim)

    Volume4, Page 6: Using Prohibited Things As Medicine

    The majority of scholars hold that the use of wine and other prohibitedthings as medicine, is unlawful. They base their arguments on the followinghadith:

    Wa'il ibn Hujr al-Hadrami reported that, "Tariq ibn Suwaid asked theProphet, peace be upon him, if he could use liquor as medicine. The Prophetreplied: 'It is not a cure, but a disease'.'' (Muslim, Abu Daw'ud, andTirmizhi.)

    Umm Salamah, the wife of the Prophet, peace be upon him, reports that heonce said: "Allah has not placed a cure for your diseases in things thatHe has forbidden for you.'' (Reported by Baihaqi; Ibn Hibban considers thishadith to be sound.Bukhari has also related it on the authority of Ibn Mas'ud.)

    Abu ad-Darda reported that the Prophet, peace be upon him, said: "Allahhas sent down both the malady and its remedy. For every disease He has createda cure. So seek medical treatment, but never with something the use of whichAllah has prohibited.'' (Reported by Abu Daw'ud. Among the natrators of thishadith we find Isma'il ibn 'Aiyash, who is considered trustworthy by theSyrians, but regarded as a weak narrator by the scholars of Hijaz.)

    Abu Hurairah narrated: "The Messenger of Allah, peace be upon him,prohibited the use of a harmful medicine, namely, poison."(Ahmad, Muslim,Tirmizhi, and Ibn Majah.)

    Using a few, unnoticeable drops that cannot induce intoxication, is notprohibited, provided they are a part of a compound medicine. For example, theuse of a small amount of pure natural silk in a woven fabric, as explained inal-Manar.

    Volume4, Page 6a: Treatment by a non-Muslim Physician

    In his book, Al-Adab ash-Shar'iah, Ibn Muflih writes that Shaikh TaqiyyuddinIbn Taymiyyah said: "A credible Jew or Christian who has medical expertisemay treat a sick Muslim. Such a person may, likewise, be entrusted with fundsor other financial transactions, for Allah, the Exalted, says: 'Among thePeople of the Book are some who, if entrusted with a hoard of gold, will(readily) pay it back; others, who, if entrusted with a single silver coin,will not repay it unless you constantly stand over them demanding it'.''(Qur'an 3.75)

    We find in a sound hadith that the Prophet, peace be upon him, hired apolytheist as a guide at the time of his migration to Madinah, so he entrustedhim with his life and money. The people of the tribe of Khuza'ah, who were bothMuslims and non-Muslims, acted as scouts for the Messenger of Allah, peace beupon him. It is also reported that the Prophet, peace be upon him, orderedMuslims to seek treatment from Al-Harith ibn Kaldah, who was a disbeliever. Butwhen a Muslim physician with the expertise is available, one should seek his orher treatment and not turn to anyone else. The same applies when one has toentrust a person with funds or deal with him in business. If a Muslim has toconfide in or turn to someone from the people of the Book for medicaltreatment, he may do so. It is not prohibited to befriend Jews and Christians.And when the Muslim has an opportunity to talk to them, he should address themin ways that are polite and sincere. Indeed, Allah, the Exalted, says:"And do not argue with the people of the Book, except in ways that arebest." Qur'an 29.46

    In a hadith on the Treaty of Hudaibiyah, Abu Al-Khattab tells us that"the Prophet, peace be upon him, sent a man of the Khuza'ah tribe togather intelligence, and the Prophet, peace be upon him, accepted his reportdespite the fact that he was a disbeliever." This proves, according to AbuAl-Khattab, that it is quite permissible to take the advice of a non-believingphysician for diagnosis and treatment, provided he is not suspect and hisfidelity is not doubtful."

    Volume4, Page 7: Permission for a Woman to Seek Medical Treatment from Men

    In cases of necessity, it is permissible for a man to treat a woman, and fora woman to treat a man. Bukhari reports from Rubayyie' bint Mu'awwizh ibn 'Afrathat she said: "We participated in battles with the Messenger of Allah,peace be upon him, and we (women) provided the people with water, looked afterthem, and brought the wounded and the dead back to Madinah." (Bukhari,Chapter on "Can a Man Treat a Woman, or a Woman a Man?")

    In his book, Al-Fath, Al-Hafiz writes: "When necessary, it ispermissible to treat strangers with whom one is not related or not consanguine.Therefore, looking at, probing, and touching, etc., in such cases are alsoallowed."

    In Al-Adab al-Shar'iah Ibn Muflih writes: "If a woman is sick and no femaledoctor is available, a male doctor may treat her. In such a case the doctor ispermitted to examine her, including her genitals. The same applies to a maledoctor treating a sick man. Ibn Hamdan says: "If a man is sick and thereis no male doctor available to treat him, then he may be treated by a femaledoctor. She is permitted to examine him, including his genitals." AlQadiwrites: "A physician is permitted to look at a woman and her private partsin case of necessity. Likewise, if need be, a woman or a man is permitted tolook at the private parts of a man."

    Volume4, Page 8: Use of Incantation and Supplications in the Treatment

    The use of incantation and supplications is allowed for treatment, providedtheir content is the remembrance of Allah and they are written in acomprehensible language. Otherwise their content might well contain somethingpolytheistic without one being aware of it. 'Awf ibn Malik reported: "Wepracticed incantation in the pre-lslamic days so we asked the Messenger of Allah,'What is your opinion about it?' He said: 'Let me see your incantations.

    There is nothing wrong with the incantation that does not contain anypolytheistic statements'." (Muslim and Abu Daw-ud)

    Ar-Rabi ' says: "I asked Ash-Shafi ' i about incantation. He replied:'There is nothing wrong in using the Qur'an for incantation or any other wordsthat contain Allah's remembrance.' Then I asked him: 'Is it permissible forMuslims to approach the Christians and the Jews for incantation? ' Ash-Shafi'ireplied: 'Yes, provided they use the revelation from Allah and words thatcontain His remembrance'."

    Volume4, Page 8a: Some Supplications Found in Hadith

    'Aishah reports that the Prophet, peace be upon him, used to seek refuge inAllah for some of his family members. He used to touch them with his righthand, saying: Allahahuma Rabbin nas azhhabal ba'sa, ashfi wa antashafi, lashifa' illa shifa'uka shifa' la yughadiru saqma "O Allah! The Sustainer ofmankind! Remove the illness, cure the disease. You are the One Who cures. Thereis no cure except Your cure. Grant (us) a cure that leaves no illness."(Bukhari and Muslim)

    'Uthman ibn Abu Al-'As relates that "once he complained of pain in hisbody to Allah's Messenger, peace be upon him. The Messenger of Allah, peace beupon him, said: 'Put your hand where you feel pain in your body and say,"Bismillah (in the name of Allah)," and say, "A 'uzhu bi'izzatillah wa qudratihi min sharri ma ajidu wa uhazhiru (I seek refuge in themight of Allah and in His Power from the evil that I find and that Ifear)," seven times'." 'Uthman continued: "I did that a fewtimes and Allah removed my pain. I always advised my family and others to dothe same." (Muslim)

    Muhammad ibn Salim reported: "Thabit Al-Banani said to me: 'O Muhammad! When you have any pain, put your hand where you feel pain, then say:Bismallaha'uzhu bi'izatillah min shari ma ajidu min waj'i hazha

    "In the Name of Allah! I seek refuge in Allah's might from the evil ofthis pain. " Then remove your hand, and repeat the same for an odd numberof times. Then he said to me that Anas ibn Malik had told him that Allah'sMessenger, peace be upon him, had taught this to him." (Tirmizhi)

    'Abdullah ibn 'Abbas reported that the Prophet, peace be upon him, said:"When someone visits a sick person whose time of death has not come, andsays seven times: As'alu Allah al 'azim Rabbil 'arshil azim an yshfiaka 'I askAllah, the Mighty, the Lord of the mighty throne, to cure you,'Allah will curehim of that illness." (Reported by Abu Daw'ud and Tirmizhi, who says it isa hasan (good) hadith. Al-Hakim says that it is sound according to Bukhari'scriteria)

    'Abdullah ibn 'Abbas also narrates that "the Prophet, peace be uponhim, used to seek protection for Al-Hasan and Al-Hussain (his grandsons) withthe words: A'uzhukuma bi kalamatillahi tamah min kulli shaitanin wa hamatin wamin kulli 'ainin lamatin 'I seek protection for you with Allah's perfect wordsfrom every satan and crawling creature and every evil eye.' He also added:'Your father (Ibrahim) sought protection for Ismai'l and Ishaq with these samewords'." (Bukhari)

    Sa'd ibn Abi Waqqas reports that "the Prophet, peace be upon him,visited him while he was sick and said: 'O Allah, make Sa'd well! O Allah, makeSa'd well! Make Sa'd well!"' (Muslim)

    Volume4, Page 9: Prohibition of Using Amulets

    The Messenger of Allah, peace be upon him, prohibited the use of amulets.'Uqbah ibn 'Amir narrates that the Messenger of Allah, peace be upon him, said:"If anyone wears an amulet, may Allah not help him in fulfilling his wish.If anyone wears a sea-shell around his neck, may Allah give him no peace."(Narrated by Ahmad and Al-Hakim who consider it a sound hadith)

    An amulet (tamimah) is a string of shells or beads that the Arabs used toput around their children ' s necks, believing that it would protect them fromthe evil eye. Islam abolished this superstitious practice. The Messenger ofAllah, peace be upon him, prayed against those who wore an amulet out ofsuperstitious belief.

    It is reported from Ibn Mas'ud that "once, when he entered his home, henoticed his wife wearing a knotted object round her neck. He took it away andbroke it. Then he remarked: 'The family of 'Abdullah has become so arrogantthat they now associate with Allah those for whom He has sent down noauthority.' Then, he added: 'I have heard the Messenger of Allah, peace be uponhim, saying: 'Verily, incantations, amulets, and love charms are acts of shirk(associating false gods with Allah).' The people said: 'O Abu Abdullah! We arefamiliar with incantations and amulets, but what is a love charm(altawlah)'?'He replied: 'It is a sort of magical formula by which women soughtto gain their husbands' love'." (Related by Al-Hakim and Ibn Hibban, andboth consider it a sahih hadith) 'Imran ibn Hasin reports that "theMessenger of Allah, peace be upon him, saw a man wearing a bracelet of copperon his arm. The Prophet, peace be upon him, exclaimed to him: 'Woe be to you'What is this? ' The man replied: 'I am suffering from weakness (al-wahinah).'(Al-wahinah is a disease that causes pain in the shoulders and hands. The manwas wearing a copper bracelet believing it would relieve his pain andsuffering. The Prophet, peace be upon him, prohibited him from wearing itbecause he regarded it as an amulet) The Prophet, peace be upon him, said: 'Itwill give you nothing but pain. Throw it away. Had you died while wearing it,you would never have achieved salvation'." (Narrated by Ahmad) 'Isa ibnHamza said: "I went to see 'Abdullah ibn Hakim and his face was red due tohigh fever. I said to him: 'Why don't you use an amulet?' He said: 'We seekrefuge with Allah from it. The Messenger of Allah, peace be upon him, said:"Whoever wears anything as an amulet will be entrusted to it"."'(Abu Daw'ud)

    Volume4, Page 10: Pendants with Words from the Qur'an or Hadith

    'Amr ibn Shu'aib relates from his father and from his grandfather, 'Abdullahibn 'Amr ibn Al-'Aas, that the Prophet, peace be upon him, said: "If oneof you is frightened while sleeping, one should say: A'uzhu billah minhamazatish shayatin wa an yahdrun ' I seek refuge in Allah's perfect words fromHis anger, His chastisement, from the evil of His creatures, and from thesuggestions and approach of devils.' Then one will never be harmed." 'Amribn Shu'aib related further that 'Abdullah ibn 'Amr "used to teach thisprayer to his older sons who could comprehend and memorize. For those who werenot able to do so, he wrote these words down, wrapped them as pendants, andmade them wear these around their necks." (Narrated by Abu Daw'ud, Nasa'i,and Tirmihi, who says it is an acceptable but unknown hadith. Al-Hakim says itis sound)

    'Aishah, Malik, and most of the scholars of the schools of Ash-Shafi'i andAhmad ibn Hanbal also subscribe to this view. Nevertheless Ibn 'Abbas, IbnMas'ud, scholars of the Hanafi school, and some scholars of the Ash-Shafi'i andHanbali schools, according to one study, are of the opinion that it is notpermissible for a person to wear anything as an amulet in the light of theabove mentioned general prohibition regarding amulets.

    Volume4, Page 11: Prohibition of Someone with a Contagious Disease Living Among theHealthy

    Anyone with a contagious disease may be prohibited from living among healthypeople. The Prophet, peace be upon him, said: "A sick person must not bebrought among the healthy." The Prophet, peace be upon him, prohibited theowner of sick camels from mixing them with the healthy ones of another owner,even though he also stated: "No contagious disease is transmitted withoutAllah's permission, nor is there any bad omen." It is also reported thatthe Prophet, peace be upon him, accepted the oath of allegiance from a leperfrom outside Madinah and did not permit him to enter the city.

    Volume4, Page 11a: Prohibition of Entering Or Leaving a Plague-Stricken Area

    The Messenger of Allah, peace be upon him, forbade people to leave or entera land where there is a plague, in order to check the spread of the contagiousdisease and confine it to a limited area. In medical terminology this is knownas "quarantine." Usamah ibn Zaid said: "The Prophet, peace beupon him, remarked in reference to the plague, 'It is a remnant of thechastisement inflicted upon the Israelites. If a plague breaks out in a placewhere you are, do not leave that place, and when you hear of its spread inanother place, do not go there." (Narrated by Tirmizhi, who considers it asound hadith)

    Ibn 'Abbas reports: "'Umar ibn al-Khattab went to Al-Sham (Syria). Whenhe reached Sargh, the army commanders, Abu Obaidah ibn al-Jarrah, and othersreceived him. They informed him that a plague had broken out inAl-Sham."Ibn Abbas continued, "'Umar assembled the leaders from amongthe Muhajirin and sought their opinions. They offered conflicting opinions.Some said: 'We have come for a certain objective, and so we should not turnback from it.' Others said: 'With you are others, including some companions ofthe Messenger of Allah, peace be upon him. We do not believe that you shouldexpose them to this plague.' 'Umar said: 'You may leave.'Then he gatheredtogether the Ansar and asked their opinion. They were unanimous in their adviceto him. They said: 'We believe that you should return with the people and youshould not expose them to the plague.' Then 'Umar addressed the people,announced that he was going back the next morning, and asked them to beprepared to leave in the morning. ' At this Abu Ubaidah ibn al-Jarrah said: 'O'Umar! Are you running away from the decree of Allah!' 'Umar replied: 'O AbuUbaidah! I wish someone else had said this. Yes, we do run from the decree ofAllah to the decree of Allah. What if you had a herd of camels and you tookthem to a valley that had two slopes, one green pasturage and the other dry andbarren. Would you not be fulfilling the decree of Allah if you let your herdgraze on the green pasture rather than keeping them on the dry barren land?'Just then came Abdurrahman ibn 'Awf. He had been away on some errand. He said:'I have some knowledge concerning this issue. I heard the Messenger of Allah,peace be upon him, say: "If you hear that an epidemic has broken out in aland, do not approach it. If it attacks a land where you live, then do notleave that land in a bid to escape from it".' Hearing this 'Umar praisedAllah and then he departed. This is reported by Bukhari.  

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