Chapter on the Dislike of Leaving a City in Which a Plague Has Broken Out in Flight from It, and the Dislike of Entering Such a City
Machine translationRead the Arabic original
The Reciter: "And it was narrated from Usamah ibn Zayd (may Allah be pleased with him), from the Prophet (peace and blessings be upon him) who said: Riyad as-Salihin 1792 It is agreed upon by al-Bukhari and Muslim".
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
This chapter is a great chapter that the author (may Allah have mercy on him) established in the book *Riyad al-Salihin*, "which is the dislike of a person entering a land in which a calamity has descended, and leaving it after the calamity has descended in flight from it":
Meaning, if you hear of a plague descending in a land, do not enter it, and if it breaks out and you are in it, do not leave it in flight from it.
Then the author (may Allah have mercy on him) cited as evidence the saying of Allah, Blessed and Exalted:[An-Nisa 4:78]: pointing to His saying: , and Allah says: in any place, in any time, [An-Nisa 4:78]: meaning fortified, enclosed, smooth with plaster, meaning with gypsum, solid and well-crafted. So death will come to you, [An-Nisa 4:78].
And in another verse greater than this and more eloquent:[Al-Jumu'ah 62:8]: you flee from it, but it does not catch up to you; rather, it meets you and confronts you. So there is no escape from death. How can you leave a land in which a plague has broken out in flight from death? If you did so, you would have no escape from the decree of Allah, Mighty and Majestic. And read the saying of Allah the Exalted: [Al-Baqarah 2:243]: these are thousands, many and gathered, in whose land a plague broke out, so they left in fear of death. So Allah, Mighty and Majestic, showed them the sign and that He encompasses all things, and that He will surely reach what He intends, without fail. So Allah said to them: : He said this as a creative, decreed statement, and they died, because when Allah wills a thing, He says to it "Be," and it is. They died while they were thousands, then Allah gave them life. And Allah is capable of all things. But Allah, Mighty and Majestic, showed them that there is no escape from the decree of Allah, Mighty and Majestic. No escape.
Then the author cited as evidence that a person should not enter a land in which there is a plague, the saying of Allah the Exalted:[Al-Baqarah 2:195]: meaning, do not do the thing that leads to your destruction.
Then he also cited as evidence the hadiths narrated from the Prophet (peace and blessings be upon him), and mentioned the story of 'Umar ibn al-Khattab (may Allah be pleased with him) when he set out from Madinah to the Levant, and the plague was mentioned to him. In it, the Prophet (peace and blessings be upon him) said:Sunan al-Bayhaqi 10:1583: So the Prophet (peace and blessings be upon him) forbade entering a land in which there is plague, and the plague is a deadly epidemic, refuge sought in Allah.
Some of the scholars of knowledge said: "It is a specific type of plague, and it consists of wounds and ulcers on the body that affect a person and flow like a stream until they kill him",
And it was said: The plague is a piercing pain in the abdomen that affects a person and he dies.
And it was said: "The plague is the name for every general epidemic that spreads rapidly, such as cholera and others": and this is closer, because if this is not included in the wording, it is included in the meaning. Every general epidemic that spreads rapidly, it is not permissible for a person to enter the city in which this plague has settled.
Riyad as-Salihin 1792, because you are leaving it in flight from the decree of Allah. If you fled, you would surely be caught. For this reason he said: Sahih Muslim 2218c. As for a person leaving it not in flight from it, but because he came to this city for a need, and his need has ended, and he wants to return to his city, there is no harm. And the discussion of the story of 'Umar ibn al-Khattab (may Allah be pleased with him) will come, if Allah wills, and the benefits and jurisprudence contained in it, if Allah wills. And Allah knows best.
In discussing this hadith narrated by 'Abdullah ibn Abbas (may Allah be pleased with him and his father): that he was with 'Umar when he set out for the Levant, and that, Allah knows best, was for the conquest of Bayt al-Maqdis. When he was on the way, the commanders of the armies came to him informing him that a plague had broken out in the Levant. And the plague, refuge sought in Allah, is a deadly epidemic that spreads rapidly. So 'Umar paused and ordered 'Abdullah ibn Abbas (may Allah be pleased with him and his father) to call for him the emigrants. So he called them and consulted them, and they differed. Some said, "Do not turn back from what you came for," and some said, "Return." Then he said, "Move away from me." Then he ordered 'Abdullah ibn Abbas to gather the Helpers, so he gathered them, and they differed just as the emigrants had differed. Then he said, "Move away from me." Then he ordered him to call the elders of the emigrants of the Conquest: meaning the senior emigrants. So he called them, and not two of them differed with him, and they said, "Return." So he called out to the people, "I will be on my mount in the morning," meaning, returning. So Abu 'Ubaydah 'Amir ibn al-Jarrah (may Allah be pleased with him) said:Al-Adab Al-Mufrad 830 He said: O Commander of the Faithful, are you fleeing from the decree of Allah? Meaning, you are returning with the people to flee from the decree of Allah. He said: If anyone other than you had said that, O Abu 'Ubaydah, and he disliked being contradicted: meaning, if anyone other than you had said it, it would have been easier. But how can you say this?
Then he gave him a convincing example, saying: Do you see if you had camels and you descended with them into a valley with two sides, meaning two branches, one fertile and the other barren? If you grazed them in the fertile one, you would do so by the decree of Allah, and if you grazed them in the barren one, you would do so by the decree of Allah. And it is known that you would choose the fertile one over the barren one. Meaning, this is similar to it.
So while they were thus, 'Abd al-Rahman ibn Awf (may Allah be pleased with him) came, having been absent for a need of his, and said: I have knowledge regarding that, meaning from the Prophet (peace and blessings be upon him). Then he recited to them the hadith:Sunan al-Bayhaqi 10:1583: So this agreed with the ruling of the Prophet (peace and blessings be upon him), and 'Umar (may Allah be pleased with him) praised Allah for the agreement with the correct path.
This hadith contains several benefits, among which are:
That the Caliph takes charge of the expedition himself when the need requires it.
And among them: The good governance of the Commander of the Faithful, 'Umar (may Allah be pleased with him), for despite what he had of religion, knowledge, intellect, and hitting the mark, he did not decide on this matter except after consultation and review.
And among them: That it is necessary to start with the best, then the best, in consultation. The best in his knowledge, in his opinion, and in his sincerity. Start with the best, then the best. If he is advised, the matter is concluded. What is the need to bring in the others? Otherwise, he would bring in the others who are below them.
Among these is that consultation is a characteristic of the believers, as Allah Blessed and Exalted is He said:. It is incumbent upon the one whom Allah has entrusted with a matter, if he hesitates about something and the correct course is not clear to him, that he consult with others who possess intellect, religion, and experience. Likewise, if the matter is general and encompasses all the people, he should consult so that the decision issues from the opinion of everyone.
Among these is that it is permissible for one of the subjects to address the Imam, but only in his presence. This is because Abu 'Ubaydah addressed 'Umar ibn al-Khattab (may Allah be pleased with him), but only in his presence. And this is on the condition that the one addressing him is a person of knowledge, religion, and intellect, not one who is driven by violent jealousy and turbulent emotion. Such a person does not speak; rather, the people of intellect are the ones who speak with the rulers. However, they do not speak from behind the ruler, but rather in front of him, so that discussion and persuasion may take place.
Among these is the use of parables, for parables bring meanings closer to the human mind. 'Umar (may Allah be pleased with him) gave a parable to Abu 'Ubaydah: a man descended into a valley with his camels, and there were two branches: one was fertile, with trees, grass, and everything that benefits the camels. The other was barren and white. It is known that the man will not choose the barren one; he will choose the fertile one. His choice of the fertile one is by the decree of Allah Mighty and Majestic, and his turning away from the barren one is by the decree of Allah Mighty and Majestic.
Among these is the refutation of the Qadariyyah and the Mu'tazilah, who say that the human being is independent in his actions and that Allah has no connection to them, may Allah protect us from that. For this reason, they were called the Majus (Zoroastrians) of this Ummah, because they resemble the Majus. But the human being does an action by the decree of Allah Mighty and Majestic.
Among these is that religious knowledge may be hidden from the great people of the community, while one below them knows it. There is no doubt that 'Umar ibn al-Khattab (may Allah be pleased with him) was far more knowledgeable than 'Abd al-Rahman ibn 'Awf, and likewise many of those with him had knowledge that 'Abd al-Rahman ibn 'Awf did not have. But it may be that the younger one has knowledge that the older one does not, as happened in this case.
Among these is the wisdom of the Prophet (peace and blessings be upon him) in that a person should not proceed to something that involves destruction and harm. For Allah the Exalted said:[An-Nisa 4:29] and He said: [Al-Baqarah 2:195]. So it is not permissible for a person to take risks in a matter from which he fears destruction, even though everything is by decree, the causes have their effect.
Among these is that if a plague occurs in a land, it is not permissible for a person to leave it to flee from it. But if he leaves for a need, there is no harm.
Among these is that there is no harm in a person using medicines, pills, and injections that prevent the plague, for that is prevention before the calamity descends, and there is no harm in it. Just as there is no blame on a person if the plague descends upon him and he treats it, so there is no blame on him if he takes prevention against it. This is not considered a deficiency in reliance upon Allah, but rather this is reliance upon Allah, for acting upon the causes that protect from destruction and punishment is a required matter. The one who relies upon Allah or claims to be one who relies upon Allah but does not act upon the causes is not truly one who relies upon Allah. Rather, he is one who faults the wisdom of Allah Mighty and Majestic, for the wisdom of Allah refuses that a thing be except by the cause that Allah the Exalted decreed for it. And success is from Allah.
If you get wind of the outbreak of plague in a land, do not enter it; and if it breaks out in a land in which you are, do not leave it.
إذا سمعتم الطاعون بأرض فلا تدخلوها ، وإذا وقع بأرض وأنتم فيها فلا تخرجوا منهاThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
This chapter is a great chapter that the author (may Allah have mercy on him) established in the book *Riyad al-Salihin*, "which is the dislike of a person entering a land in which a calamity has descended, and leaving it after the calamity has descended in flight from it":
Meaning, if you hear of a plague descending in a land, do not enter it, and if it breaks out and you are in it, do not leave it in flight from it.
Then the author (may Allah have mercy on him) cited as evidence the saying of Allah, Blessed and Exalted:
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction
أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدةDo not leave it.
لا تخرجوا منهاWherever you are.
أينما تكونواeven if you should be within towers of lofty construction
ولو كنتم في بروج مشيدةWherever you may be, death will overtake you, even if you should be within towers of lofty construction
أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدةAnd in another verse greater than this and more eloquent:
Say, "Indeed, the death from which you flee - indeed, it will meet you.
قل إن الموت الذي تفرون منه فإنه ملاقيكمHave you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life.
ألم تر إلى الذين خرجوا من ديارهم وهم ألوفٌ حذر الموت فقال لهم الله موتوا ثم أحياهمDie.
موتواThen the author cited as evidence that a person should not enter a land in which there is a plague, the saying of Allah the Exalted:
and do not throw [yourselves] with your [own] hands into destruction [by refraining]
ولا تلقوا بأيديكم إلى التهلكةThen he also cited as evidence the hadiths narrated from the Prophet (peace and blessings be upon him), and mentioned the story of 'Umar ibn al-Khattab (may Allah be pleased with him) when he set out from Madinah to the Levant, and the plague was mentioned to him. In it, the Prophet (peace and blessings be upon him) said:
If you hear of it in a land, do not proceed to it.
إذا سمعتم به في أرض فلا تقدموا عليهاSome of the scholars of knowledge said: "It is a specific type of plague, and it consists of wounds and ulcers on the body that affect a person and flow like a stream until they kill him",
And it was said: The plague is a piercing pain in the abdomen that affects a person and he dies.
And it was said: "The plague is the name for every general epidemic that spreads rapidly, such as cholera and others": and this is closer, because if this is not included in the wording, it is included in the meaning. Every general epidemic that spreads rapidly, it is not permissible for a person to enter the city in which this plague has settled.
and if it breaks out in a land in which you are, do not leave it.
وإذا وقع وأنتم فيها فلا تخرجوا منهاdon't run out of it
لا تخرجوا منها فرارا منهIn discussing this hadith narrated by 'Abdullah ibn Abbas (may Allah be pleased with him and his father): that he was with 'Umar when he set out for the Levant, and that, Allah knows best, was for the conquest of Bayt al-Maqdis. When he was on the way, the commanders of the armies came to him informing him that a plague had broken out in the Levant. And the plague, refuge sought in Allah, is a deadly epidemic that spreads rapidly. So 'Umar paused and ordered 'Abdullah ibn Abbas (may Allah be pleased with him and his father) to call for him the emigrants. So he called them and consulted them, and they differed. Some said, "Do not turn back from what you came for," and some said, "Return." Then he said, "Move away from me." Then he ordered 'Abdullah ibn Abbas to gather the Helpers, so he gathered them, and they differed just as the emigrants had differed. Then he said, "Move away from me." Then he ordered him to call the elders of the emigrants of the Conquest: meaning the senior emigrants. So he called them, and not two of them differed with him, and they said, "Return." So he called out to the people, "I will be on my mount in the morning," meaning, returning. So Abu 'Ubaydah 'Amir ibn al-Jarrah (may Allah be pleased with him) said:
Part of previous hadith.
الذي سماه النبي صلى الله عليه وسلم أمين هذه الأمةThen he gave him a convincing example, saying: Do you see if you had camels and you descended with them into a valley with two sides, meaning two branches, one fertile and the other barren? If you grazed them in the fertile one, you would do so by the decree of Allah, and if you grazed them in the barren one, you would do so by the decree of Allah. And it is known that you would choose the fertile one over the barren one. Meaning, this is similar to it.
So while they were thus, 'Abd al-Rahman ibn Awf (may Allah be pleased with him) came, having been absent for a need of his, and said: I have knowledge regarding that, meaning from the Prophet (peace and blessings be upon him). Then he recited to them the hadith:
When you hear of it in a land, do not advance toward it, and when it strikes while you are in it, do not leave it in flight from it.
إذا سمعتم به في أرض فلا تقدموا عليه وإذا وقع وأنتم فيها فلا تخرجوا فرارا منهThis hadith contains several benefits, among which are:
That the Caliph takes charge of the expedition himself when the need requires it.
And among them: The good governance of the Commander of the Faithful, 'Umar (may Allah be pleased with him), for despite what he had of religion, knowledge, intellect, and hitting the mark, he did not decide on this matter except after consultation and review.
And among them: That it is necessary to start with the best, then the best, in consultation. The best in his knowledge, in his opinion, and in his sincerity. Start with the best, then the best. If he is advised, the matter is concluded. What is the need to bring in the others? Otherwise, he would bring in the others who are below them.
Among these is that consultation is a characteristic of the believers, as Allah Blessed and Exalted is He said:
And their affair is [to be decided by] consultation among themselves.
وأمرهم شورى بينهمAmong these is that it is permissible for one of the subjects to address the Imam, but only in his presence. This is because Abu 'Ubaydah addressed 'Umar ibn al-Khattab (may Allah be pleased with him), but only in his presence. And this is on the condition that the one addressing him is a person of knowledge, religion, and intellect, not one who is driven by violent jealousy and turbulent emotion. Such a person does not speak; rather, the people of intellect are the ones who speak with the rulers. However, they do not speak from behind the ruler, but rather in front of him, so that discussion and persuasion may take place.
Among these is the use of parables, for parables bring meanings closer to the human mind. 'Umar (may Allah be pleased with him) gave a parable to Abu 'Ubaydah: a man descended into a valley with his camels, and there were two branches: one was fertile, with trees, grass, and everything that benefits the camels. The other was barren and white. It is known that the man will not choose the barren one; he will choose the fertile one. His choice of the fertile one is by the decree of Allah Mighty and Majestic, and his turning away from the barren one is by the decree of Allah Mighty and Majestic.
Among these is the refutation of the Qadariyyah and the Mu'tazilah, who say that the human being is independent in his actions and that Allah has no connection to them, may Allah protect us from that. For this reason, they were called the Majus (Zoroastrians) of this Ummah, because they resemble the Majus. But the human being does an action by the decree of Allah Mighty and Majestic.
Among these is that religious knowledge may be hidden from the great people of the community, while one below them knows it. There is no doubt that 'Umar ibn al-Khattab (may Allah be pleased with him) was far more knowledgeable than 'Abd al-Rahman ibn 'Awf, and likewise many of those with him had knowledge that 'Abd al-Rahman ibn 'Awf did not have. But it may be that the younger one has knowledge that the older one does not, as happened in this case.
Among these is the wisdom of the Prophet (peace and blessings be upon him) in that a person should not proceed to something that involves destruction and harm. For Allah the Exalted said:
And do not kill yourselves [or one another]
ولا تقتلوا أنفسكمand do not throw [yourselves] with your [own] hands into destruction [by refraining]
ولا تلقوا بأيديكم إلى التهلكةAmong these is that if a plague occurs in a land, it is not permissible for a person to leave it to flee from it. But if he leaves for a need, there is no harm.
Among these is that there is no harm in a person using medicines, pills, and injections that prevent the plague, for that is prevention before the calamity descends, and there is no harm in it. Just as there is no blame on a person if the plague descends upon him and he treats it, so there is no blame on him if he takes prevention against it. This is not considered a deficiency in reliance upon Allah, but rather this is reliance upon Allah, for acting upon the causes that protect from destruction and punishment is a required matter. The one who relies upon Allah or claims to be one who relies upon Allah but does not act upon the causes is not truly one who relies upon Allah. Rather, he is one who faults the wisdom of Allah Mighty and Majestic, for the wisdom of Allah refuses that a thing be except by the cause that Allah the Exalted decreed for it. And success is from Allah.