وَقُلِ الْحَمْدُ لِلّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلَّ وَكَبِّرْهُ تَكْبِيرًا

Prophet commanded Muslims not to enter a plague-infested area

فَصْلٌ فِي هَدْيِهِ فِي الطَّاعُونِ، وَعِلَاجِهِ، وَالِاحْتِرَازِ مِنْهُ

Guidance of the Prophet (صلى الله عليه وسلم) Regarding Plague, Its Treatment, and Precautionary Measures

فِي الصَّحِيحَيْنِ عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَهُ يَسْأَلُ أُسَامَةَ بْنَ زَيْدٍ: مَاذَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ في الطَّاعُونِ؟ فَقَالَ أسامة: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الطَّاعُونُ رِجْزٌ أُرْسِلَ عَلَى طَائِفَةٍ مِنْ بَنِي إِسْرَائِيلَ، وَعَلَى مَنْ كَانَ قَبْلَكُمْ، فَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ، فَلَا تَدْخُلُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا، فَلَا تَخْرُجُوا مِنْهَا فِرَارًا مِنْهُ

Ibn al-Qayyim wrote : In Sahih al-Bukhari and Sahih Muslim, it is narrated from Amir bin Sa’d bin Abi Waqqas, from his father, that he heard him ask Usama bin Zayd Radi Allaho Anh: "What have you heard from the Messenger of Allah (صلى الله عليه وسلم) about the plague?" Usama replied: "The Messenger of Allah صلى الله عليه وسلم) said: 'The plague is a form of punishment sent upon a group of the Children of Israel and those before you. If you hear of it in a land, do not enter it. And if it occurs in a land where you are, do not leave it to flee from it.'”

وَفِي الصَّحِيحَيْنِ أَيْضًا: عن حفصة بنت سيرين، قَالَتْ: قَالَ أَنَسُ بْنُ مَالِكٍ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الطَّاعُونُ شَهَادَةٌ لِكُلِّ مُسْلِمٍ

In another narration from Sahih al-Bukhari and Sahih Muslim, Hafsa bint Seereen reported that Anas bin Malik said: "The Messenger of Allah (صلى الله عليه وسلم) said: 'The plague is a martyrdom for every Muslim.'”

From a linguistic standpoint, "plague" (طاعون) refers to a type of epidemic. In medical terms, it is described as a malignant and fatal swelling accompanied by severe inflammation, extreme pain, and discoloration of the surrounding area, turning it black, green, or darkened. The swelling often leads to rapid ulceration. Most commonly, it affects three areas of the body: 1. The armpits 2. Behind the ears 3. The soft tissues of the nose

Prophet Muhammad (صلى الله عليه وسلم) introduced the principle of quarantine over 1,400 years ago, long before modern science recognized its importance. This clearly demonstrates the divine origin of Islam, as Allah says in the Quran:

"Falsehood cannot approach it from before it or behind it." (Surah Fussilat, 41:42)

وَفِي أَثَرٍ عَنْ عائشة أَنَّهَا قَالَتْ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الطَّعْنُ قَدْ عَرَفْنَاهُ، فَمَا الطَّاعُونُ

A narration mentions that Aishah Zayd Radi Allaho Anh once asked the Prophet Muhammad (صلى الله عليه وسلم): "We understand what stabbing (طعن) is, but what is the plague (طاعون)?" The Prophet (صلى الله عليه وسلم) replied:  

غُدَّةٌ كَغُدَّةِ البَعيرِ يَخْرُجُ في المَرَاقِّ والإِبْط

"It is a swelling, like the swelling of a camel, that appears in soft tissues such as the abdomen and armpits."

 Physicians describe the plague as a type of infection that results in swellings in soft tissues, crevices, behind the ears, and on the nose. These swellings are of a malignant nature, caused by corrupted, putrid blood that damages surrounding tissue. The infected area often exudes blood and pus, leading to a severe state that affects the heart, resulting in symptoms such as vomiting, palpitations, and fainting. Though the term "plague" can generally refer to any infection with such effects, it specifically refers to glandular swellings caused by poor quality blood. The worst cases occur in areas like the armpits or behind the ears due to their proximity to vital organs.

The most severe types of plague include • Black plague: Almost always fatal. • Red plague: Less severe. • Yellow plague: Milder in comparison.

Relation Between Plague and Epidemics (وباء)

Historically, plagues were prevalent during widespread epidemics and in regions prone to infections. While the terms "plague" (طاعون) and "epidemic" (وباء) are sometimes used interchangeably, they have distinctions:

1. All plagues are epidemics. 2. Not all epidemics are plagues. 3. Epidemics refer to any widespread disease, while plagues are a specific type of infection.

These sores, swellings, and wounds are the effects of the plague, not the plague itself. However, since physicians could only observe its apparent effects, they considered these to be the plague itself. The term plague (طاعون) can refer to three distinct things:

1. The visible effects: This includes the sores and swellings mentioned by physicians, which are the external signs of the plague.

2. The death caused by it: This is the meaning referenced in the authentic Hadith where the Prophet (صلى الله عليه وسلم) said: "The plague is a martyrdom for every Muslim."

3. The Third Meaning of Plague~its Underlying Cause : The term plague (طاعون) is also used to refer to the underlying cause of the disease. This is supported by the authentic Hadith:

وَقَدْ وَرَدَ فِي الْحَدِيثِ الصَّحِيحِ:  أَنَّهُ بَقِيَّةُ رِجْزٍ أُرْسِلَ عَلَى بَنِي إِسْرَائِيلَ (أخرجه البخاري ومسلم والترمذي من حديث أسامة بن زيد) ، وَوَرَدَ فِيهِ أَنَّهُ وَخْزُ الْجِنِّ وَجَاءَ أَنَّهُ دَعْوَةُ نَبِيٍّ

"It is a remnant of the punishment that was sent upon the Children of Israel" and the narration that states: "It is a piercing from the jinn." Another tradition mentions: "It is the invocation of a prophet."

Spiritual and Physical Causes

Physicians do not have evidence to either confirm or refute these causes, as they pertain to the unseen realm. The prophets (peace be upon them) informed us of such matters of the unseen, and there is nothing in the observable effects of the plague that contradicts the possibility of it being influenced by spiritual entities. It is well-established that spiritual forces can affect the physical body, causing illnesses or even death. Denying this is a sign of ignorance regarding the soul and its interactions with the body. Allah may allow spiritual beings to influence human bodies during times of epidemic or when the air becomes corrupted. This influence may also occur in the presence of certain impure substances or conditions, such as excessive blood flow, imbalances in the body’s humors, or heightened emotions.

Protection Through Spiritual Means

Evil spiritual forces are most effective when the body and soul are in a weakened state. However, their influence can be countered by: (1) Remembrance of Allah (dhikr), (2) Supplication (du'a), (3) Earnest pleading and humility before Allah, (4) Charity (Sadaqah), (5) Recitation of the Quran. ~ These acts invoke the help of angelic forces that overpower the harmful effects of evil spirits and nullify their influence. This method of protection has been experienced by many, including ourselves, countless times. Invoking these angelic forces strengthens the natural disposition, repels impurities, and halts the progression of illness before it takes hold.

The Importance of Timely Action

If one senses the onset of harmful influences, taking these spiritual precautions immediately can be one of the most effective remedies. However, if Allah wills to execute His decree, He may cause the individual to neglect these means of protection, leaving them unaware and unresponsive to their need for such actions.

Authentic Hadith Supporting the Concept

Prophet Muhammad (صلى الله عليه وسلم) said: "The plague is a piercing inflicted by your enemies from the jinn, and for you, it is martyrdom." This narration is considered authentic (Sahih). The comparison between modern medicine and Prophetic medicine is akin to comparing the remedies of itinerant practitioners and elderly folk to advanced medical practices. Even the most skilled doctors and medical leaders have acknowledged this. Human nature is profoundly influenced by spiritual forces, and the power of Ruqyah, invocations, and supplications surpasses that of physical medicines. These spiritual remedies are so effective that they can even neutralize the effects of deadly poisons.

The Role of Air Corruption in Epidemics

The corruption of air is a key factor contributing to the outbreak of plagues and epidemics. This occurs when the air's essence deteriorates due to the dominance of harmful qualities, such as putrefaction, stench, or toxicity. This can happen at any time of the year, but it most commonly occurs:

1. At the end of summer and during autumn, when excess bile and waste accumulate during summer and fail to decompose fully, & Autumn's cooler air traps vapors and waste that had been evaporating in summer, causing them to stagnate, heat up, and decay.

2. In bodies that are predisposed, such as those with low physical activity, those with a high buildup of waste and excess materials, & overweight or lethargic individuals. Such bodies are more susceptible to illness, and under these conditions, avoiding harm becomes nearly impossible.

The Prophetic Hadith on Seasonal Effects

‏‏إذا طَلعَ النَّجْمُ صباحا ارْتَفَعَت الْعَاهَةُ عن كلِّ بَلدة (أخرجه محمد بن الحسن في الآثار، والطبراني في الصغير وأبو نعيم في تاريخ أصبهان بلفظ إذا طلع النجم رفعت العاهة عن كل بلد وإسناده صحح)

It is narrated in a Hadith: "When the star rises, calamities are lifted from every land."

This has been interpreted in two ways: 1. As referring to the rising of the Pleiades (Al-Thurayya). 2. As referring to the sprouting of plants in the spring season.

The Quran also mentions: ‏وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَان‏  ~ "And the stars and the trees prostrate." (Surah Ar-Rahman, 55:6). The complete rising of the Pleiades aligns with spring, a season when afflictions and ailments diminish significantly.

Seasonal Effects on Health

Spring: Known for its health benefits and reduced illnesses, it is considered the least harmful season for the body.

Pleiades (Al-Thurayya): Diseases tend to increase when the Pleiades appear at dawn or set.

In his book Madda al-Baqa (The Substance of Survival), Timimi noted: "The most corrupt and harmful times of the year for the body are two specific periods: one of them being when the Pleiades sets at dawn."

The second harmful period is when Al-Thurayya (the Pleiades) rises from the east shortly before sunrise, as it aligns with one of the lunar mansions. This marks the end of spring. However, the harm caused during its rising is less severe than the harm associated with its setting. Ibn Qutaybah noted: "It is said that whenever Al-Thurayya rises or sets, it brings affliction to people and camels, with its setting being more harmful than its rising."

Interpretation of the Prophetic Hadith on Al-Thurayya

A third interpretation of the Hadith, and perhaps the most likely, is that the "star" (najm) refers to Al-Thurayya, while "calamity~ الْعَاهَةُ" (al-‘Aahah) refers to the afflictions affecting crops and fruits during winter and early spring. The rising of Al-Thurayya marks the time when such afflictions are lifted. This is why Prophet Muhammad (صلى الله عليه وسلم) prohibited selling or purchasing fruits before their ripeness becomes apparent, to ensure their safety.

The Prophetic Guidance During a Plague

Prophet Muhammad (صلى الله عليه وسلم) provided comprehensive guidance for protection against a plague by commanding: 1. Avoid entering a land where the plague is present. 2. Do not leave a land after the plague has occurred. This guidance embodies complete precaution against the spread of the disease:

• Avoiding entry prevents exposure to the calamity and protects individuals from placing themselves in the domain of the plague’s influence. To enter knowingly would be akin to aiding one’s own harm, which goes against both Islamic teachings and sound reasoning. Avoiding such areas aligns with divine guidance for self-preservation, particularly from harmful environments and air.

Prohibition against leaving the affected land serves two purposes:

1. Instilling trust in Allah: It encourages reliance upon Him, patience with His decrees, and contentment with His will.

2. Preventing the spread of disease: Leaving the land risks carrying the disease to unaffected areas, potentially causing further harm.

Guidance on Physical Activity and Behavior During Epidemics : Physicians have emphasized the following precautions during epidemics:

1. Eliminate excess moisture from the body: This involves reducing the intake of food and adopting a regimen that dries the body, except for activities such as excessive exercise or bathing in hot water, which should be avoided.

2. Exercise and hot baths can agitate latent harmful substances in the body, mixing them with healthy bodily fluids and potentially leading to serious illnesses.

o Instead, rest, calmness, and minimizing agitation of bodily humors are advised during epidemics.

3. Avoid unnecessary movement: Leaving an epidemic-stricken area or traveling requires significant physical exertion, which is detrimental in such circumstances.

Addressing the Question of Fleeing an Epidemic

The Prophet (صلى الله عليه وسلم) said: "Do not leave [the land] fleeing from it [the plague]." This statement does not conflict with the precautions mentioned above. It suggests that: (1) Fleeing for the sake of escape alone introduces unnecessary movement and turmoil. Remaining calm and stationary is better for the heart, body, and spiritual reliance on Allah's decree. (2) Fleeing undermines trust in Allah, submission to His will, and patience with His decree.

Wisdom Behind the Prohibition of Entering an Area Affected by a Plague

The prohibition of entering a land afflicted by a plague carries several profound wisdoms:

1. Avoiding Harmful Causes:

2. Staying away from factors that may cause harm and maintaining a safe distance from danger.

3. Preservation of Health and Livelihood:

4. Ensuring well-being, which is essential for both worldly life and spiritual afterlife.

5. Preventing Exposure to Contaminated Air:

6. Avoiding the inhalation of air that may be corrupted or putrid, which could lead to illness.

7. Avoiding Contact with the Infected:

8. Staying away from those already afflicted to prevent contracting similar diseases due to proximity.

إِنَّ مِنَ الْقَرَفِ التَّلَفَ~ رَوَاهُ أَبُو دَاوُد

In Sunan Abi Dawood, it is narrated: "Indeed, closeness to disease brings destruction." Ibn Qutaybah explained: “Closeness to disease” refers to proximity to epidemics and the sick.

Balance Between Precaution and Reliance on Allah

The guidance provided includes two complementary principles (1) Precaution and Prevention, (2) Avoiding harmful environments and factors to prevent self-destruction. This serves as both education and discipline for individuals.

The prohibition of fleeing from an afflicted area emphasizes trust in Allah, surrendering to His decree, and relying on Him for protection. It teaches contentment with divine will while maintaining practical precautions. In essence, the first principle addresses physical well-being and safety, while the second nurtures spiritual reliance and acceptance. Together, they form a holistic approach to handling calamities like plagues.

The Incident of Umar ibn al-Khattab Radi Allaho Anh During the Plague of Syria

In an authentic narration, it is reported that Umar ibn al-Khattab Radi Allaho Anh set out for Syria. When he reached a place called **Sargh, he was met by Abu Ubaidah ibn al-Jarrah Radi Allaho Anh and his companions, who informed him that a plague had struck Syria. There was a disagreement about what to do next. Umar Radi Allaho Anh said to Abdullah ibn Abbas Radi Allaho Anh: "Call the early Muhajireen for me." Ibn Abbas Radi Allaho Anh called them, and Umar Radi Allaho Anh consulted them about the situation. Upon hearing that the plague had struck Syria, they were divided. Some said, "You set out for a purpose, so we do not think you should turn back." Others said, "You have the remaining people and the Companions of the Messenger of Allah (صلى الله عليه وسلم) with you. We do not think you should expose them to this plague." Umar Radi Allaho Anh dismissed them and said: "Leave me."

Then he said: "Call the Ansar for me." They were summoned, and Umar Radi Allaho Anh consulted them. Their opinions were similar to those of the Muhajireen, with the same division. Umar Radi Allaho Anh again dismissed them, saying: "Leave me." Finally, Umar Radi Allaho Anh said: "Call for me the elders of Quraysh who accepted Islam after the conquest of Makkah." When they arrived, they unanimously agreed & said "We think you should return with the people and not expose them to this plague." Umar Radi Allaho Anh then announced to the people: "I am heading back in the morning, so all of you should prepare to leave."

Hearing this, Abu Ubaidah ibn al-Jarrah Radi Allaho Anh asked: "O Commander of the Faithful! Are you fleeing from the decree of Allah?" Umar Radi Allaho Anh replied: "If only someone other than you had said this, O Abu Ubaidah! Yes, we are fleeing from the decree of Allah to the decree of Allah. Suppose you had camels and they descended into a valley with two sides, one fertile and the other barren. Would it not be by the decree of Allah if you grazed them in the fertile side, and also by the decree of Allah if you grazed them in the barren side?" At that point, Abdul Rahman ibn Awf Radi Allaho Anh, who had been absent for some time, returned and said: "I have knowledge regarding this matter. I heard the Messenger of Allah (صلى الله عليه وسلم) say:

إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ بِهَا، فَلَا تَخْرُجُوا فِرَارًا مِنْهُ، وَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ، فَلَا تَقْدَمُوا عَلَيْهِ

'If you hear of a plague in a land, do not enter it. And if it occurs in a land where you are, do not leave it to flee from it.'” (This narration is recorded by Al-Bukhari in the Book of Medicine and by Muslim in the Book of Peace).

**Sargh: A location near Syria, situated between Al-Mughayishah and Tabuk