The king asked, "What is prophetic method of handling epidemics?" The Shaykh said, "The Prophet (ﷺ) said “Cleanliness is half of faith.” And among the greatest forms of responsibility is that a person keeps completely clean, internally as previously discussed, and externally as follows. Firstly, hygiene : washing hands. Salman Al Farisi one day approached the Prophet (ﷺ) and said, “I read in the Torah ‘Blessings in food lies in washing the hand after meals.’ The Prophet (ﷺ) said, ‘Blessing in food lies in washing the hand before and after eating.” If washing the hands is encouraged prior and after eating than it’s a priori most important to wash one’s hands in precaution of epidemic diseases.
Secondly, social distancing. Sick people should quarantine and stay away from gatherings and mixing with those that are not sick. The Prophet (ﷺ) obligated that whoever is healthy should not come near the sick. This was enjoined especially for places of gathering like markets, gatherings, or the masjid. Amr ibn Sharid narrated on the authority of his father that a delegation (came to see the Prophet (ﷺ)) from Thaqif had a man with leprosy. (He wanted to approach the Prophet (ﷺ) and give his pledge of allegiance) Allah's Messenger(ﷺ) sent a message to him, “We have accepted your allegiance, so go back.”
This hadith teaches that one must practice social distancing in order to not contract disease as the Prophet (ﷺ) taught “Don't graze a sick herd with a healthy one.”
The Prophet (ﷺ) used this as a description that also healthy people should stay away from sick ones when their sickness is contagious. The Prophet (ﷺ) said, “One should run away from the leper as one runs away from a lion.'' Meaning that one shouldn’t mix with anyone with contagious diseases except if there are precautions or they are aiding them (such as health workers).
Thirdly, containment. The Prophet (ﷺ) said “When you hear that (plague, epidemic disease) is in a land, do not go to it and if it occurs in a land that you are already in, then do not leave it, fleeing from it.'”
Ibn Hajar, rahimahullah, discussed this matter in more detail, and said that there are three scenarios with regard to leaving a land in which the plague is occurring, first, when a person leaves in order to flee from it, and not for any other purpose. This is undoubtedly included in the prohibition; second, when he leaves for a purpose other than fleeing from it, such as work and the like. This is not included in the prohibition, and this is the category concerning the permissibility of which anNawawi narrated that there was scholarly consensus; third, when a person leaves for the purpose of work or otherwise, but adds to that the aim of being safe from the epidemic. The scholars differed concerning this, but Ibn Hajar stated that the view of ‘Umar ibn al-Khattab was that it is permissible to leave in this case.
A repercussion and application of this in our time, is that of quarantine and banning mass travel to the affected areas as soon as an epidemic is announced. It would not be of any sense nor wisdom to delay travel bans unless there is guarantee that a disease is contained. What we are witnessing in our time is a lackluster and undermined response that has far reaching effects when precautions aren’t taken immediately to contain the spread of disease as is exemplified by prophetic injunction through both – self-quarantine through religious injunction not to spread disease, as well as mass travel ban in order to have successful containment of the disease.
Fourthly, closure of public spaces, and not attending congregational prayer and Jumu’ah in Masjids. Things such as public closure of schools, public events, are responses that require governmental advisory and scholarly councils. Ibn Qudamah mentions “...and a valid excuse for missing congregational and Jumuah prayer is the one who is fearful according to the Prophet peace be on him who said, "Whoever hears the caller to prayer, nothing prevents them from responding to him except a valid excuse. They asked what’s a valid excuse? And he responded, ‘fear or sickness.’ Fear has three levels, one, fear for oneself; two, fear for wealth; and three, fear for one’s family."
The Shaykh paused, then said, "O my king, now we are heading home. Know that a house for us is a place of eating, marriage, sleeping and rest. It is also a place of privacy, meeting one's spouse and children, a place to safeguard oneself. It is a place of security from evil and protection from the people. It is also a source of happiness if the right choices are made when forming it.
Most importantly, a home is an important means towards building the Muslim community. The society is made up from home and it is the origin. The home is life and the life is society. If the home is strong then the community will be strong in implementing the laws of Allah, resisting the aims of the enemies of Allah, to spread good and to stop evil from penetrating.
All praise be to Allah Who decrees sickness and grants cure, Who tests in order to give and cleanses until all that is left is pure. All praise be to Allah Who grants will to the weak and sees how the strong will use their faculties to help those in need, thereby helping to cure their greed, and all are examined in order to see who is best in deed.
He created us and fashioned us from clay so we are never deceived by our strength and remember our fragility. He sends universal signs that encompass the world so we remember the collective connection we have from the Divine to humanity. He gives life to the dead and revives hearts with His remembrance. Those who know Him are the richest, while those who may be perceived the wealthiest yet heedless of Him are truly the poor and lost in misguidance. No doubt, sickness is a test and a sign from the signs of Allah. And Allah knows best."
Hasib Noor, Prophetic Guidance on Epidemic Desease : Corona Virus 2020, The Legacy Institute.
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