Reconciling the hadiths that affirm contagion with the hadiths that deny it.

The questioner : ... .

The Shaykh: What prevents what prevents.

The questioner : ... .

The Shaykh: No... No, it does not deny contagion absolutely, because contagion is affirmed in many authentic hadiths. Therefore, when a text appears to deny contagion absolutely, it is obligatory to reconcile this text that denies contagion absolutely with the texts that affirm contagion. In the Arabic language, grammarians do not call this "la" the negation of the genus. For example, his saying (peace be upon him) Is this a denial of the genus of prayer? In that case, the hadith would be evidence for the invalidity of the prayer, because it denies the existence of the genus of prayer by the absence of al-Fatihah, indicating that it is a pillar. Or it is on the level of the Arabs' saying, "There is no young man except Ali," meaning: there is no complete young man. This is also known in the Prophetic style, such as his saying (peace be upon him): "No faith" does not mean absolutely, completely, and "no religion" does not mean absolutely, otherwise one would become an apostate, and this is not what the people of the Sunnah say, at least. So "la" comes to deny perfection and it comes to deny the genus. Here, when the hadith came: If we say "no contagion absolutely," it clearly contradicts the hadiths previously mentioned that affirm contagion, such as his saying (peace be upon him): , and such as his saying (peace be upon him) in the hadith that has become in this time a sign of prophethood and a proof of scientific inimitability for the truthfulness of the Prophet (peace and blessings be upon him), namely his saying (peace be upon him): , which is what is called today quarantine, and that is only to prevent the transfer of the plague from an infected land to a healthy land. So, in order for the hadith of contagion not to contradict such hadiths, it is necessary, if I may express it that way, to interpret the hadith to a meaning other than the meaning that comes to mind, which is the absolute denial of contagion. What is this correct meaning? The completion of the hadith indicates it: because it came in it that when the Prophet (peace and blessings be upon him) said: , there was a Bedouin man who said: O Messenger of Allah, we see healthy camels, and a scabby camel enters among them and infects them. As if he was saying to the Messenger (peace be upon him): According to what I understood from you, you denied contagion absolutely, and we see it with our own eyes. I see the scabby camel enter among the healthy camels and infect them. How do you say "no contagion"? This is according to his understanding. So now, before we dwell on the concise answer of the Messenger (peace be upon him), which is: , we must look: Was the Bedouin truthful, or at least correct in what he said to the Messenger (peace be upon him) in the presence of the Messenger (peace be upon him), or was he mistaken? If we know the answer to this question, the argument from the answer of the Messenger becomes straight for us, that he did not mean what the Bedouin understood. And obviously we know that the Messenger (peace and blessings be upon him and his family) should not approve a wrong statement by a speaker, but rather correct his mistake and guide him to what he should have said. So when the Bedouin said what he said and the Messenger was silent about it, and based on his silence he said to him: , it resulted that he (peace be upon him) did not mean the meaning the Bedouin understood, namely the absolute meaning absolutely. This is the meaning the Bedouin understood, so the objection he raised to the Messenger (peace be upon him) came to know the answer. He said: I see the opposite of what you say. So the Messenger (peace be upon him), in the most concise phrase, guided him to two truths: the first truth is that he misunderstood him, and the second truth is to clarify to him what the Messenger (peace be upon him) intended by his saying: , which is that there is no contagion by itself, in its essence, but rather by the permission of its Lord. Because he said to him: . When the first one was there, there was no other camel before it to infect it. So what will be the believer's answer to such a question? Who infected the first one? Allah. So Allah is the direct cause for the existence of contagion, not the contagion itself, because contagion has no will, but it is directed by the will of Allah (Blessed and Exalted is He). If He wills, He makes it a cause of contagion and effect on the healthy, and if He wills... In summary: The Prophet (peace and blessings be upon him) intended by this denial to invalidate what was established in the minds of the first age of ignorance, that this is, as they say today, the ignorance of the twentieth century, nature is like this. They do not believe in Allah (Mighty and Majestic), the Doer of what He wills and the Doer of what He desires. And the truth is that we find today most doctors, or many Muslim doctors, as if they are from the people of the first age of ignorance. They never pay attention to the fact that this contagion is not necessarily required to infect, but rather by the will of Allah (Blessed and Exalted is He) it may happen or it may not happen. To the extent that this is observed in all doctors, even among the Syrians. He examines a patient who has no signs of being infected with a contagious disease, and consequently washes his hands and puts a mask on his nose and mouth before that, then washes his hands with Spirit. There is no justification for this, neither religiously nor medically, because there is nothing that suggests such strong precaution. Undoubtedly, from the health aspect, my opinion is that this is a whisper, and a whisper related to people of medicine, for whom whispers should be the farthest thing, because they know the reality of diseases that infect and those that do not. And from the religious aspect, the matter is clearer and more apparent, because it is clinging to illusions. And the Shari'ah, when it prohibited taking omens and prohibited amulets, and made all of that types of shirk (associating partners with Allah), in such as his saying (peace be upon him): What is the following of the owl?
The student : .

The Shaykh: This is before it, , so all of this has been forbidden by the Wise Lawgiver in order to cut off the root of whispers, and in order to cut off the root of what brings illusions. And lo, the doctors themselves fall into illusions. And this type is what the Muslim should elevate himself above. All causes in which the predominant opinion is not established that they are a cosmic cause, and this is taken from the hadith of the seventy thousand, in which the Messenger (peace be upon him) said in one of his gatherings in the mosque, he said to his companions one day: , and he entered his chamber. So the Companions began to talk and speculate, asking who these are? Blessed are they, who are they? Seventy thousand from the Ummah of the Messenger (peace be upon him) will enter Paradise without reckoning or punishment, their faces like the moon on the night of the full moon. Some said: Who are these except us, the Muhajireen, who left their lands and homelands in the path of Allah? And these said: We are only the Ansar, who supported the Messenger of Allah (peace and blessings be upon him) and sheltered him in the time of hardship. Some said: Not you and not you, not these and not these, but rather they are your sons who will come after you, believing in the Prophet and not having seen him. And soon the Messenger (peace be upon him) appeared to them and said to them: ; therefore, this hadith is understood to mean that causes are divided into types in terms of what we are discussing. A cause in which it is predominant in opinion that it is a successful cause is acted upon, implementing the many commands that came from the Prophet (peace and blessings be upon him) in encouraging seeking treatment, such as his saying (peace be upon him): , in the hadith of Ibn Mas'ud: . So if the cause is medicine, and it is predominant, meaning it is predominant in opinion that it will benefit its owner, then it is better to come to it and take it. But if the cause is not predominant in opinion, but certain, then at that time it is obligatory to take it. And conversely, if it is suspected with a weak suspicion, then it is better to turn away from it. And this is taken from the hadith of the seventy thousand who do not seek ruqyah (healing by Qur'anic recitation), meaning: they do not ask others for ruqyah. What does it mean they do not ask others for ruqyah? It means they do not say to the Shaykh, "My head hurts, come and press it, what is the cause?" Because the Shaykh pressing the head is not predominant in opinion that it will cure the head.
The student: Yes.

The Shaykh: So the first thing at that time is one of two things: either you take a pill, what is its name?
The student : ... .

The Shaykh : No, aspirin or, for example, another medication with a definite effect... Or if this is not available to you, rely on Allah (Blessed and Exalted is He). If you do not know how to use some of the prescribed ruqyah, you may recite it over yourself. As for seeking that from someone else, this is not permissible; it is contrary to what is best, because it involves taking a cause that is most like an illusory cause.
This means classifying causes based on whether the likelihood is strong or not. However, the hadith includes another type of cause, which is: Even though cauterization is praised in the hadiths, he (peace be upon him) said: and mentioned what? But he followed that with his statement: because of what it contains of what? Torturing the body with fire. Therefore, we take from the hadith of the seventy thousand this high Islamic etiquette, which is that a person should not be affected by illusions and should not respond to them. Today, doctors are the most responsive to such illusions, to the extent that they claim to purify their hands with the forbidden, which is spirit.