What is the jurisprudential understanding of the hadith (There is no contagion)?
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The questioner: Is it ...?
The Shaykh: If everyone who has a discharge must go outside the mosque.
The questioner: No, it is not necessary, of course.
The Shaykh: First, regarding the argument based on his statement: This stems from a misunderstanding of the hadith. The hadith denies one type of contagion and affirms another. It denies the contagion that the people of the pre-Islamic age of ignorance and the ignorance of the twentieth century believed in, meaning those who do not link causes to their cause, which is Allah. This was the case with the people of the pre-Islamic age of ignorance. Therefore, when the Messenger (peace and blessings be upon him) said this well-known hadith, whose authenticity is established through many routes in "al-Bukhari" and "Muslim" and elsewhere: Sunan Ibn Majah 3539. A Bedouin man said: "O Messenger of Allah, we graze camels, and a diseased camel enters among the healthy camels and infects them." The Messenger (peace and blessings be upon him) did not deny what this Bedouin was observing, but he said to him: Thus, (peace and blessings be upon him) affirmed contagion by the will of Allah and denied the pre-Islamic belief in contagion that was independent of Allah. With this correct understanding of this hadith, we understand that there is no contradiction between this hadith and other hadiths that explicitly affirm contagion. For example, when a man came to pledge allegiance to him and had leprosy on his hand, he said: Sahih Muslim 2231 Similarly, the hadith that is considered a prophetic miracle, which is now called quarantine: Here, this is contagion.
The questioner: Yes.
The Shaykh: But contagion, with the consideration of the decree of Allah (Mighty and Majestic). This is it. So the man's argument is certainly wrong, based on a wrong understanding. "There is no harm and no reciprocating harm." I did not clarify to me what the other person meant by saying that he does not prevent, for example, congregational prayer, or what else?
The questioner: No, he feared for himself from contagion, knowing how, so he said:Sunan Ibn Majah 2340Da'if (Darussalam) He feared that he would be affected by the man, so he said: Sunan Ibn Majah 2340Da'if (Darussalam) So, does his argument hold up?
The Shaykh: It does not hold up. Both are wrong, meaning.
The questioner: May Allah reward you with good, our Shaykh.
The Shaykh : And beware of that.
The Shaykh: If everyone who has a discharge must go outside the mosque.
The questioner: No, it is not necessary, of course.
The Shaykh: First, regarding the argument based on his statement:
There is no contagion
لا عدوىThere is no ‘Adwa, no omen, no Hamah and no Safar.
لا عدوى ، ولا طيرة ، ولا هامة ، ولا صفرSo who infected the first one?
فمن أعدى الأولWe have accepted your allegiance, so you may go.
إنَّا قد بايَعْناك فارجعIf the plague breaks out in a land and you are in it, do not leave it, and if it breaks out in a land and you are not in it
إذا وقع الطاعون بأرض وأنتم فيها فلا تخرجوا منها ، وإذا وقع في أرض وأنتم لستم فيهاThe questioner: Yes.
The Shaykh: But contagion, with the consideration of the decree of Allah (Mighty and Majestic). This is it. So the man's argument is certainly wrong, based on a wrong understanding. "There is no harm and no reciprocating harm." I did not clarify to me what the other person meant by saying that he does not prevent, for example, congregational prayer, or what else?
The questioner: No, he feared for himself from contagion, knowing how, so he said:
It was narrated from 'Ubadah bin Samit that the Messenger of Allah (ﷺ) ruled: “There should be neither harming nor reciprocating harm.”
لا ضرر ولا ضرارIt was narrated from 'Ubadah bin Samit that the Messenger of Allah (ﷺ) ruled: “There should be neither harming nor reciprocating harm.”
لا ضرر ولا ضرارThe Shaykh: It does not hold up. Both are wrong, meaning.
The questioner: May Allah reward you with good, our Shaykh.
The Shaykh : And beware of that.
Source
www.al-albany.com
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