CONTAGION AND THE HADITH

A Brother from U.K. writes:

“Nearly all Covid protocols are to be eased on 27/01/22 including the mandatory nature of these rules. From this date onwards they will be classed as ‘advice and guidance.’ Their rationale behind this is the perceived success of the vaccination rollout across the country. They have however left the caveat that if the National Health Service is at risk of being overwhelmed or positive cases rise then the government retains the right to impose these restrictions again.
The state of us Muslims here in the United Kingdom is abject and deplorable when it comes to the blind belief in these protocols. The Muslims as a whole (besides the odd few) have given up independent thinking and have taken all of this in hook, line and sinker.
It is Allah’s fadl that with your booklets and articles it has assisted me and others tremendously in clarifying doubts, misconceptions and in correcting our aqeedah.
Forgive me for asking, but there is still one thought that I cannot get rid of from my mind. This is that if Allah Ta’ala had not put the ability for it to spread, why would Rasulullah (sallallahu alayhi wasallam) tell the people not to flee from the plague-ridden area and to bar people from coming in. Is this not a form of containment? In my defective thinking I am thinking that just as Allah Ta’ala has put the property of burning in fire he has placed the property of the disease spreading in disease. However, you will only become ill if Allah Ta’ala has decreed illness for you just as you will only burn if Allah Ta’ala willed the fire to burn you. (Regardless of any belief, the fire will burn you if you put your hand into it whereas there is no certitude of you contracting the disease if you are in contact with diseased persons or if a diseased person goes out of the area to another town or if he mingles with healthy persons – The Majlis)
I do not believe in contagion as a general rule at all as I have an example right in front of my eyes…. my father passed away but my mother who was the closest to him in proximity and looked after him in his sickness did not fall sick at all.  
Does the hadith not suggest a form containment but that within that area everything continues as Rasulullah sallallahu alayhi wasallam did not prescribe anything further despite plagues being a known factor in his time.”

OUR COMMENT
The La adwaa statement of Rasulullah (Sallallahu alayhi wasallam) categorically negates contagion. The issue is not with or without the Will of Allah Ta’ala. There is consensus of all Fuqaha, in fact of the entire Ummah, that everything operates by the Will of Allah Ta’ala.
The fire burns with the Will of Allah and the disease spreads with the Will of Allah Ta’ala. Although the Will of Allah Ta’ala is common to both the fire and the disease, as well as to all other acts, Rasulullah (Sallallahu alayhi wasallam) negated contagion from disease, but did not negate the property of ihraaq (burning) from the fire. The reason for this negation and non-negation pertaining to disease and to fire respectively, is because Allah Ta’ala has created the property of ihraaq in fire, while He has not created the property of adwa (contagion) in disease, hence the need to correct a false belief.
All people during the time of our Nabi (Sallallahu alayhi wasallam) believed that fire burns, hence it is necessary to stay far from the fire. Similarly all people during his time believed that disease is contagious, hence it is necessary to flee from the diseased person. But, Rasulullah (Sallallahu alayhi wasallam) negated only the latter. He negated the belief in the idea that disease is contagious while he did not negate the belief in the fact that fire burns.

If disease did have the property of contagion, it would not have been rational to have negated it in entirety thereby exposing people to the danger of contracting the disease.
Emphasizing the negation, Rasulullah (Sallallahu alayhi wasallam) explicitly rejected the idea of contagion when the man pointed out that his healthy camels would contract the disease if a sick camel mingles with them. Rejecting his idea, Nabi (Sallallahu alayhi wasallam) said: “Who gave the disease to the first camel.” That is, without having mingled with other diseased camels, the one camel contracted the disease.
The Hadith not to flee and not to enter the epidemic ravaged zone is not for ‘containment’ as you have understood. If the disease did have the property of being contagious, then Rasulullah (Sallallahu alayhi wasallam) would have devised ‘protocols’ for those who are within the plague-stricken area. But he did not. In the Hadith we find numerous forms of medication prescribed by Rasulullah (Sallallahu alayhi wasallam) for many sicknesses. But he did not prescribe any medication for the plague. He only advised Sabr and said that the plague is either Athaab or Rahmat and Shahaadat.
Reinforcing the negation of contagion, the Qur’aan mentions Allah’s Wrath on the thousands who had fled from the plague area to the nearby mountain valley. They did not go to another populated area. They sought refuge in a valley in the nearby mountains. They did not constitute a danger to anyone by fleeing into the mountain. In fact, in terms of the kufr idea of contagion, they rendered a favour to the handful of persons who had remained behind without fleeing. However, Allah Ta’ala killed them all as a punishment for their belief of kufr.
The Fuqaha have clarified that if a person from the plague-stricken town leaves the town, not fleeing from the plague, but for legitimate work, business or need outside the town, then returns to the town after having fulfilled his objective, then this is permissible. Similarly, if anyone from outside enters for a legitimate reason, then later leaves, this too is permissible.
If a fire had raged in their town, Allah Ta’ala would not have punished them if they had fled from the fire. That is because the property of ihraaq is inherent in the fire.
The reason for prohibiting people from entering the stricken area is because of Imaani deficiency. Just view the Imaan of the vast majority of even the Ulama of our era. They all have fallen prostrate at the feet of the atheists because they have yaqeen that the disease is contagious. Their argument of the ‘Will of Allah’, is a hollow, insincere and a hypocritical contention for justifying their obsequious bootlicking of the kuffaar.
Deep in their hearts they believe that the disease is contagious without any exception. They dangle the statement of ‘Allah’s Will’ as a chimera to hoodwink the ignorant masses and to present cover for their baseless kufr interpretation presented to justify and support the atheists. There is a Hadith which mentions that the belief of disease being contagious will not be eliminated from the hearts of Muslims. Because of Imaani weakness, they will always entertain this belief, hence Nabi (Sallallahu alayhi wasallam) forbade entry into the plague zone.
Should they contract the disease outside the plague area, they will attribute it to Allah Ta’ala. But if they contract the disease inside the stricken zone, they will attribute it to what they believe is contagious. Hence, if a person who does not subscribe to any of the kufr protocols contracts the disease, they will say that covid has apprehended him because he had ignored the anti-covid protocols of the atheist masters.
The followers of the kuffaar have resorted to baseless interpretation in order to legitimize the protocols of the atheists. Even if we should momentarily assume that disease is contagious, we find that Rasulullah (Sallallahu alayhi wasallam) had not resorted to any medication or to any type of protocols. So this is the Sunnah we have to follow regardless of the peripheral argument of disease being contagious or not.
The sole objective of the bootlickers is to Islamically legitimize the haraam protocols, hence they went to extreme lengths to negate the La adwa declaration of Rasulullah (Sallallahu alayhi wasallam).
If they had any sincerity, then even if they believed that disease is contagious, they would not have discarded the Sunnah. They would have advised Muslims to adopt the Sunnah which Rasulullah (Sallallahu alayhi wasallam), the Sahaabah and the entire Ummah had always observed.
Since the commencement of this corona/covid satanism in 2020 March to this day, we did not observe a single one of the kufr protocols, and Salaat continued as usual in our Musjid. In the two years, not a single one of our musallis had died with covid.
Alhamdulillah!

THE MAJLIS VOLUME 26 NUMBER 04


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