2nd March 2020
السلام عليكم و رحمة الله و بركاته
Question: I was just wanting to know as coronavirus has come as a shock what does the Qur’ān say about this and what should we do? As in, can we escape from it or not? I’ve heard that Allāh Almighty will never create a disease without a cure and inshallah there is a cure soon. Also, I’ve heard that somewhere in the Qur’ān it says than an incurable disease will appear it will kill many and it will be untreatable. Is this true?
الجواب حامداً و مصلياً
In the name of Allāh, the Most Gracious, the Most Merciful
Answer
There are two parts to your query that will be addressed separately; firstly, the Qurānic position on virus-outbreak and fleeing from it such as coronavirus and secondly, Allāh Almighty creating a curable disease and whether Allāh Almighty will one day cause an untreatable disease to break out.
As for the issue concerning coronavirus itself, it is an infectious virus that infects the nose, sinuses, or the upper throat. As it is known that this virus broke out in Wuhan, China in December 2019 affecting million of its citizens and reported to have killed hundreds with the death toll continuing to rise. Common symptoms of it include fever, cough and shortness of breath.[1] The Noble Qur’ān and the Sunnah make reference to a similar endemic illness called tā’oon – plague, an infectious and deadly illness that killed thousands of people including many companions, for instance, the famous incident of Amwās – a name of a city in the land of Shām – where thousands of companions died as a result of a plague. The answer to your query of coronavirus can, therefore, be addressed through the light of tā’oon so to highlight the Muslim viewpoint of such events. Allāh Almighty makes reference but indirectly to plague during an incident when Allāh Almighty cast death upon the children of Israel as a result of fleeing in thousands. Allāh Almighty states; “Haven’t you seen those who emerged from their homes whilst in thousands with the fear of death, so Allāh said to them ‘Die’ then he resurrected them.”[2] According to the majority of the mufasirūn [Qur’ānic exegetes] a huge plague struck the children of Israel in a village called Dawardan causing thousands amongst them to flee from the village whilst a small number of them remained there. Those who fled remarked that if a plague strikes us again then we will surely leave and travel to a land where no plague could reach. After the second outbreak of the plague, they fled to another village and at that moment, Allāh Almighty cast death upon them. After some time, Prophet Hizkeel alayhissalaam prayed for them and through this, Allāh Almighty revived all of them. This was so to remind them that life and death lie with Allāh Almighty Alone. It was in reference to this that the Messenger of Allāh sallallahu alayhi wasallam said, “When you hear of a plague in a land then do not enter it, and if it occurs in (your) land then do not leave the land whilst fleeing from it.” Sayyidunā Abdullah ibn Abbās radhiyallahu anhu reports that Sayyidunā Umar radhiyallahu anhu travelled to Syria where he met with the commanders of the Muslim army. Sayyidunā Abū Ubaidah ibn Jarrah radhiyallahu anhu informed him of a plague that broke out in Syria [the notorious plague of Amwās]. Whilst consulting the companions; whether to enter the lands [struck with plague] or not, Sayyidunā Abdur Rahman ibn Awf radhiyallahu anhu said that I heard the Messenger of Allāh sallallahu alayhi wasallam say, “If it is [occurs] in a land which you are in then do not leave whilst fleeing from it, but if you hear about it in a land then do not enter it.” Upon hearing this Sayyidunā Umar radhiyallahu anhu praised Allāh Almighty and returned [back to Madeenah].[3]
It appears that a deadly illness to break out resulting in mass death of people; Muslims and Non-Muslims, is not a new phenomenon today but existed in our Islamic history. The Arabic term used is waba which means an epidemic or contagious illness. The above narrations serve as a precedent for coronavirus and all modern forms of an outbreak of viruses such as swine -flu etc. This is to display the power of Allāh Almighty over His creation and to remind us that life and death rest in His Hands Alone. The guiding principle is that one should not enter nor exit those lands whilst fleeing from it. But what does it mean by not to flee from it? It means fleeing assuming that this itself will ultimately save a person. Imām Qurtubi rahimahullah under the commentary of the above verse [2:243] explains the reasons for not fleeing nor entering those lands. For instance, the one fleeing may be infected by it due to the infectious illness [and thereby infecting others]. It also may result in him undertaking hardship of the journey because of the illness and furthermore, it became contagious and increasing in harm perishing everyone in its path. Another reason he adds is the fear of corruption in one’s belief when stating ‘I was safe due to me fleeing alone’ [but in reality Allāh Almighty saved him]. Moreover, fleeing is forbidden because many amongst the weak and destitute people may struggle to leave and thus neglected and no one to cater to them. As for the prohibition of entering is to cast oneself into destruction [unless if it is for aid and support of the people].[4]
The above outlined the underlying wisdom of not fleeing nor entering a land of plague. Fleeing may result in the virus spreading and neglecting the week, the poor, women and children. Most importantly, fleeing may corrupt a person’s faith like the case with the children of Israel when after fleeing from the plague, they assumed that fleeing was the ultimate cause of their safety, hence Allāh Almighty cast death upon them to demonstrate that He is the one who gives life and causes death and no security lies except with Him. One may object that doesn’t Islām encourage its followers to safeguard their health? The answer is yes and a believer has every right to take all precautionary measures in safeguarding his life and health. The prohibition of fleeing in the hadeeth as explained above rests on the notion that fleeing does not result in greater harm (infecting others if one is infected that is) and most importantly does not corrupt one’s faith. Should anyone leave or enter the affected town knowing that all matters rest with Allāh Almighty or to enter the city to support the victims then fleeing is permissible. Imām Qurtubi rahimahullah states that the Prophet stipulating “fleeing from it [the plague]” implies that should a person leave or enter with a sound belief that nothing happens except through Allāh’s Divine decree then that would be permissible.[5] This includes leaving for the safety of one’s life with reliance upon Allāh Almighty knowing that all matters are in His control.
For the purpose of preventing the virus from spreading, the government to clamp down the people from exiting the city with the fear of the virus spreading is justifiable Islamically under the principle of ‘specific harm is tolerated to prevent greater harm’.[6] In this case, to restrict people’s movement to prevent greater harm of the virus spreading outside of the city.
This raises another question that can these viruses be viewed as a punishment from Allāh Almighty or not, and what happens to the victims? It is reported that once Sayyidah A’isha radhiyallahu anha asked the Prophet sallallahu alayhi wasallam regarding plague (what to do if it occurs). The Prophet of Allāh sallallahu alayhi wasallam said, “It is a punishment that Allāh sends upon whoever He wishes then Allāh makes it a mercy for the believers. There no servant where a plague affects him and remains in his city enduring patience knowing that nothing afflicts him except what Allāh has decreed for him, except that for him is a reward similar to a martyr.”[7] The Hadeeth suggests that it is a punishment for some people due to their sins but a mercy for the believers. Ibn Hajar al-Asqalani rahimahullah comments on this Hadeeth that epidemic diseases [virus] are a punishment for the disbelievers and a mercy for the righteous believers [elevating them to the status of martyrdom]. He enlists numerous narrations, both weak and sound, to suggest that Allāh Almighty descends a punishment when shamelessness and sinful acts prevail amongst the people. As for a sinful believer engulfed in major sins, then it said that it can serve as a punishment for him because of his sins or rank him to the status of martyrdom but not equal to the righteous servants in status. For him then Allāh Almighty hastens His punishment in this world out of His Mercy [so to save him from the greater punishment in the Hereafter].[8] What we understand as a general rule is that outbreak of viruses can be considered a punishment attributed to a specific sin prevalent in a society and that a disbeliever is deprived of Allāh’s Mercy in both worlds. However, to consign its true reality to Allāh Almighty is better as He is the best of Judges and most importantly, we refrain from stereotyping everyone to be equal in the crime. As for a sinful Muslim who falls victim of the coronavirus, one must not outrightly treat it as a punishment for him considering that Allāh Almighty is maybe hastening his punishment in this world so to save him from a greater punishment in the Hereafter.
The above was the answer to the first part of your question related to coronavirus. As with the second part to your question of curable illnesses, then Allāh Almighty has created a cure for every illness. Sayyidunā Abū Darda radhiyallahu anhu reports that the Messenger of Allāh sallallahu alayhi wasallam said, ‘Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful.”[9] In another Hadeeth he said, “Seek medication for Allāh has not placed an illness except he [also] placed a cure for it, except for one illness; old age.”[10]
These two Ahādeeth should sufficiently answer your query that except for old age, Allāh Almighty has placed a cure for all illnesses whether that is immediately discovered or not is a separate matter altogether. To our knowledge, there isn’t anything mentioned specifically in the Qur’ān where Allāh Almighty will create an untreatable illness that will kill everyone. This includes coronavirus disease that we should never lose hope in Allāh Almighty and believe that coronavirus is curable albeit discovering its cure make take time. A final point to mention is that during such moments we must constantly seek forgiveness from Allāh Almighty and draw closer to Him through worship. Nothing falls outside of His control and to Him belongs the affairs of both worlds. Some useful Duās to be recited every morning and evening for protection are;
أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ
I seek refuge in the complete [and perfect] words of Allāh from all evils He has created.
بِسْمِ اللهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing.
[Allãh Knows Best]
Written and researched by (Mufti) Abdul Waheed
Answer Attested by Shaykh Mufti Saiful Islam
JKN Fatawa Department
[1] See https://www.webmd.com/lung/coronavirus#1 [accessed 12th February 2020]
https://www.nhs.uk/conditions/wuhan-novel-coronavirus/ [accessed 12th February 2020]
https://www.itv.com/news/2020-01-20/what-is-the-coronavirus-and-what-are-the-symptoms/ [accessed 12th February 2020]
Scientists are still discovering the dangerous effects of it, see https://www.bbc.co.uk/newsround/51204456 [accessed 12th February 2020]
[2] Surah al-Baqarah [2:243]
[3] Ibn Katheer vol 1, p. 661-663
عَنِ ابْنِ عَبَّاسٍ: {أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ} قَالَ: كَانُوا أَرْبَعَةَ آلَافٍ خَرَجُوا فِرَارًا مِنَ الطَّاعُونِ قَالُوا: نَأْتِي أَرْضًا لَيْسَ بِهَا مَوْتٌ حَتَّى إِذَا كَانُوا بِمَوْضِعِ كَذَا وَكَذَا قَالَ اللَّهُ لَهُمْ مُوتُوا فَمَاتُوا فَمَرَّ عَلَيْهِمْ نَبِيٌّ مِنَ الْأَنْبِيَاءِ فَدَعَا رَبَّهُ أَنْ يُحْيِيَهُمْ فَأَحْيَاهُمْ، فَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: {أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ} الْآيَةَ.
وَفِي هَذِهِ الْقِصَّةِ عِبْرَةٌ وَدَلِيلٌ عَلَى أَنَّهُ لَنْ يُغْنِيَ حَذَرٌ مِنْ قَدَرٍ وَأَنَّهُ، لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ، فَإِنَّ هَؤُلَاءِ فَرُّوا مِنَ الْوَبَاءِ طَلَبًا لِطُولِ الْحَيَاةِ فَعُومِلُوا بِنَقِيضِ قَصْدِهِمْ وَجَاءَهُمُ الْمَوْتُ سَرِيعًا فِي آنٍ وَاحِدٍ.
وَمِنْ هَذَا الْقَبِيلِ الْحَدِيثُ الصَّحِيحُ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا إِسْحَاقُ بْنُ عِيسَى أَخْبَرَنَا مَالِكٌ وَعَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ كِلَاهُمَا عَنِ الزُّهْرِيِّ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زيد [ابن أَسْلَمَ] بْنِ الْخَطَّابِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ عَنْ عَبْدِ اللَّهِ بْنِ عباس: أن عمر بن الْخَطَّابِ خَرَجَ إِلَى الشَّامِ حَتَّى إِذَا كَانَ بِسَرْغٍ لَقِيَهُ أُمَرَاءُ الْأَجْنَادِ: أَبُو عُبَيْدَةُ بْنُ الْجَرَّاحِ وَأَصْحَابُهُ فَأَخْبَرُوهُ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِالشَّامِ فَذَكَرَ الْحَدِيثَ فَجَاءَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَكَانَ مُتَغَيِّبًا لِبَعْضِ حَاجَتِهِ فَقَالَ: إِنَّ عِنْدِي مِنْ هَذَا عِلْمًا، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ فِيهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ، وَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ” فَحَمِدَ اللَّهَ عُمَرُ ثُمَّ انْصَرَفَ.
وَأَخْرَجَاهُ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ الزُّهْرِيِّ بِهِ.
طَرِيقٌ أُخْرَى لِبَعْضِهِ: قَالَ أَحْمَدُ: حَدَّثَنَا حَجَّاجٌ وَيَزِيدُ العمِّي قَالَا أَخْبَرَنَا ابْنُ أَبِي ذِئْبٍ عَنِ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ: أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ أَخْبَرَ عُمَرَ، وَهُوَ فِي الشَّامِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “أَنَّ هَذَا السَّقَمَ عُذِّبَ بِهِ الْأُمَمُ قَبْلَكُمْ فَإِذَا سَمِعْتُمْ بِهِ فِي أَرْضٍ فَلَا تَدْخُلُوهَا وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ فِيهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ” قَالَ: فَرَجَعَ عُمَرُ مِنَ الشَّامِ. وَأَخْرَجَاهُ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ مَالِكٍ عَنِ الزُّهْرِيِّ بِنَحْوِهِ
Tafseer Mazhari vol 1, p. 343
قال البغوي ان اهل داوردان قرية قبل واسط وقع بها طاعون فخرجت طائفة منها وبقيت طائفة فهلك اكثر من بقي في القرية وسلم الذين خرجوا- فلما ارتفع الطاعون رجعوا سالمين فقال الذين بقوا أصحابنا كانوا احزم منالو صنعنا كما صنعوا لبقينا ولئن وقع الطاعون ثانيا لنخرجن الى ارض لا وباء بها فوقع الطاعون من قابل فهرب عامة أهلها وخرجوا حتى نزلوا واديا افيح فلما نزلوا المكان الذي يبتغون فيها النجاة ناداهم ملك من أسفل الوادي واخر من أعلاه ان موتوا فماتوا جميعا …. عن ابن عباس وروى احمد والبخاري ومسلم والنسائي عن اسامة بن زيد عن النبي صلى الله عليه وسلم قال إذا سمعتم بالطاعون في ارض فلا تدخلوا عليه وإذا وقع بأرض فلا تخرجوا منها وأنتم فرار منه
Some scholars are of the view that the children of Israel fled due to the fleeing from battle, which as a result Allāh I cast death upon them.
Qurtubi vol 3, p. 232
وَقِيلَ: إِنَّهُمْ فَرُّوا مِنَ الْجِهَادِ وَلَمَّا أَمَرَهُمُ اللَّهُ بِهِ عَلَى لِسَانِ حِزْقِيلَ النَّبِيِّ عَلَيْهِ السَّلَامُ، فَخَافُوا الْمَوْتَ بِالْقَتْلِ فِي الْجِهَادِ فَخَرَجُوا مِنْ دِيَارِهِمْ فِرَارًا مِنْ ذَلِكَ فَأَمَاتَهُمُ اللَّهُ لِيُعَرِّفَهُمْ أَنَّهُ لَا ينجيهم من الموت شي، ثُمَّ أَحْيَاهُمْ وَأَمَرَهُمْ بِالْجِهَادِ بِقَوْلِهِ تَعَالَى:” وَقاتِلُوا فِي سَبِيلِ اللَّهِ”
Tafseer Mazhari vol 1, p. 343
وقال الكلبي ومقاتل والضحاك انما فروا من الجهاد وذلك ان ملكا من ملوك بنى إسرائيل أمرهم ان يخرجوا الى قتال عدوهم فعسكروا ثم جبنوا وكرهوا الموت واعتلوا وقالوا لملكهم ان الأرض التي تأتيها بها الوباء فلا نأتيها حتى ينقطع منه الوباء فارسل الله عليهم الموت فخرجوا من ديارهم فرارا من الموت
[4] Qurtubi vol 3, p. 233-234
وَقَدْ قِيلَ: إِنَّمَا نُهِيَ عَنِ الْفِرَارِ مِنْهُ لِأَنَّ الْكَائِنَ بِالْمَوْضِعِ الَّذِي الْوَبَاءُ فِيهِ لَعَلَّهُ قَدْ أَخَذَ بِحَظٍّ مِنْهُ، لِاشْتِرَاكِ أَهْلِ ذَلِكَ الْمَوْضِعِ فِي سَبَبِ ذَلِكَ الْمَرَضِ الْعَامِّ، فَلَا فَائِدَةَ لِفِرَارِهِ، بَلْ يُضِيفُ إِلَى مَا أَصَابَهُ مِنْ مَبَادِئِ الْوَبَاءِ مَشَقَّاتِ السَّفَرِ، فَتَتَضَاعَفُ الْآلَامُ وَيَكْثُرُ الضَّرَرُ فَيَهْلَكُونَ بِكُلِّ طَرِيقٍ وَيُطْرَحُونَ فِي كُلِّ فَجْوَةٍ وَمَضِيقٍ، وَلِذَلِكَ يُقَالُ: مَا فَرَّ أَحَدٌ مِنَ الْوَبَاءِ فَسَلِمَ، حَكَاهُ ابْنُ الْمَدَائِنِيِّ. وَيَكْفِي فِي «6» ذَلِكَ مَوْعِظَةً قَوْلُهُ تَعَالَى:” أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقالَ لَهُمُ اللَّهُ مُوتُوا” وَلَعَلَّهُ إِنْ فَرَّ وَنَجَا يَقُولُ: إِنَّمَا نَجَوْتُ مِنْ أَجْلِ خُرُوجِي عَنْهُ فَيَسُوءُ اعْتِقَادُهُ. وَبِالْجُمْلَةِ فَالْفِرَارُ مِنْهُ مَمْنُوعٌ لِمَا ذَكَرْنَاهُ، وَلِمَا فِيهِ مِنْ تَخْلِيَةِ الْبِلَادِ: وَلَا تَخْلُو مِنْ مُسْتَضْعَفِينَ يَصْعُبُ عَلَيْهِمُ الخروج منها ولا يتأتى لهم ذلك، ويتأذون بحلو الْبِلَادِ مِنَ الْمَيَاسِيرِ الَّذِينَ كَانُوا أَرْكَانًا لِلْبِلَادِ وَمَعُونَةً لِلْمُسْتَضْعَفِينَ. وَإِذَا كَانَ الْوَبَاءُ بِأَرْضٍ فَلَا يَقْدَمُ عَلَيْهِ أَحَدٌ أَخْذًا بِالْحَزْمِ وَالْحَذَرِ وَالتَّحَرُّزِ مِنْ مَوَاضِعِ الضَّرَرِ، وَدَفْعًا لِلْأَوْهَامِ الْمُشَوِّشَةِ لِنَفْسِ الْإِنْسَانِ، وَفِي الدُّخُولِ عَلَيْهِ الْهَلَاكُ، وَذَلِكَ لَا يَجُوزُ فِي حُكْمِ اللَّهِ تَعَالَى، فَإِنَّ صِيَانَةَ النَّفْسِ عَنِ الْمَكْرُوهِ وَاجِبَةٌ، وَقَدْ يُخَافُ عَلَيْهِ مِنْ سُوءِ الِاعْتِقَادِ بِأَنْ يَقُولَ: لَوْلَا دُخُولِي فِي هَذَا الْمَكَانِ لَمَا نَزَلَ بِي مَكْرُوهٌ. فَهَذِهِ فَائِدَةُ النَّهْيِ عَنْ دُخُولِ أَرْضٍ بِهَا الطَّاعُونُ أَوِ الْخُرُوجِ مِنْهَا، وَاللَّهُ أَعْلَمُ.
[5] Qurtubi vol 3, p. 234
الرَّابِعَةُ- فِي قَوْلِهِ عَلَيْهِ السَّلَامُ:” إِذَا وَقَعَ الْوَبَاءُ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ”. دَلِيلٌ عَلَى أَنَّهُ يَجُوزُ الْخُرُوجُ مِنْ بَلْدَةِ الطَّاعُونِ عَلَى غَيْرِ سَبِيلِ الْفِرَارِ مِنْهُ، إِذَا اعْتَقَدَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَكَذَلِكَ حُكْمُ الدَّاخِلِ إِذَا أَيْقَنَ أَنَّ دُخُولَهَا «1» لَا يَجْلِبُ إِلَيْهِ قَدَرًا لَمْ يَكُنِ اللَّهُ قَدَّرَهُ لَهُ، فَبَاحَ لَهُ الدُّخُولُ إِلَيْهِ وَالْخُرُوجُ مِنْهُ عَلَى هَذَا الْحَدِّ الَّذِي ذَكَرْنَاهُ، وَاللَّهُ أَعْلَمُ
[6] Ibn Nujaym, al-Ashbah wa Nazair, p.74
يُتَحَمَّلُ الضَّرَرُ الْخَاصُّ؛ لِأَجْلِ دَفْعِ ضَرَرِ الْعَامِّ.
[7] Bukhari No: 5734
عَنْ عَائِشَةَ أَنَّهَا أَخْبَرَتْهُ أَنَّهَا سَأَلَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الطَّاعُونِ فَأَخْبَرَهَا نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:” أَنَّهُ كَانَ عَذَابًا يَبْعَثُهُ اللَّهُ عَلَى مَنْ يَشَاءُ فَجَعَلَهُ اللَّهُ رَحْمَةً لِلْمُؤْمِنِينَ فَلَيْسَ مِنْ عَبْدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَدِهِ صَابِرًا يَعْلَمُ أَنَّهُ لَنْ يُصِيبَهُ إِلَّا مَا كتب الله له إلا كان له مثله أَجْرِ الشَّهِيدِ”
[8] Ibn Hajar al-Asqalani vol 10, p. 192-3
وَهُوَ صَرِيحٌ فِي أَنَّ كَوْنَ الطَّاعُونِ رَحْمَةً إِنَّمَا هُوَ خَاصٌّ بِالْمُسْلِمِينَ وَإِذَا وَقَعَ بِالْكَفَّارِ فَإِنَّمَا هُوَ عَذَابٌ عَلَيْهِمْ يُعَجَّلُ لَهُمْ فِي الدُّنْيَا قَبْلَ الْآخِرَةِ وَأَمَّا الْعَاصِي مِنْ هَذِهِ الْأُمَّةِ فَهَلْ يَكُونُ الطَّاعُونُ لَهُ شَهَادَةً أَوْ يَخْتَصُّ بِالْمُؤْمِنِ الْكَامِلِ فِيهِ نَظَرٌ وَالْمُرَادُ بِالْعَاصِي مَنْ يَكُونُ مُرْتَكِبَ الْكَبِيرَةِ وَيَهْجُمُ عَلَيْهِ ذَلِكَ وَهُوَ مُصِرٌّ فَإِنَّهُ يَحْتَمِلُ أَنْ يُقَالَ لَا يُكَرَّمُ بِدَرَجَةِ الشَّهَادَةِ لِشُؤْمِ مَا كَانَ مُتَلَبِّسًا بِهِ لِقَوْلِهِ تَعَالَى أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نجعلهم كَالَّذِين آمنُوا وَعمِلُوا الصَّالِحَات وَأَيْضًا فقد وَقع فِي حَدِيث بن عُمَرَ مَا يَدُلُّ عَلَى أَنَّ الطَّاعُونَ يَنْشَأُ عَن ظُهُور الْفَاحِشَة أخرجه بن مَاجَهْ وَالْبَيْهَقِيُّ بِلَفْظِ لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوا بِهَا إِلَّا فَشَا فِيهِمُ الطَّاعُونُ وَالْأَوْجَاعُ الَّتِي لَمْ تَكُنْ مَضَتْ فِي أَسْلَافِهِمُ الْحَدِيثَ وَفِي إِسْنَادِهِ خَالِدُ بْنُ يَزِيدَ بْنِ أَبِي مَالِكٍ وَكَانَ مِنْ فُقَهَاءِ الشَّام لكنه ضَعِيف عِنْد أَحْمد وبن مَعِينٍ وَغَيْرِهِمَا وَوَثَّقَهُ أَحْمَدُ بْنُ صَالِحٍ الْمِصْرِيُّ وَأَبُو زرْعَة الدِّمَشْقِي وَقَالَ بن حِبَّانَ كَانَ يُخْطِئُ كَثِيرًا وَلَهُ شَاهِدٌ عَنِ بن عَبَّاسٍ فِي الْمُوَطَّأِ بِلَفْظِ وَلَا فَشَا الزِّنَا فِي قوم قطّ إِلَّا كَثُرَ فِيهِمُ الْمَوْتُ الْحَدِيثَ وَفِيهِ انْقِطَاعٌ وَأَخْرَجَهُ الْحَاكِمُ مِنْ وَجْهٍ آخَرَ مَوْصُولًا بِلَفْظِ إِذَا ظَهَرَ الزِّنَا وَالرِّبَا فِي قَرْيَةٍ فَقَدِ أَحَلُّوا بِأَنْفُسِهِمْ عَذَابَ اللَّهِ وَلِلطَّبَرَانِيِّ مَوْصُولًا مِنْ وَجه آخر عَن بن عَبَّاسٍ نَحْوُ سِيَاقِ مَالِكٍ وَفِي سَنَدِهِ مَقَالٌ وَلَهُ مِنْ حَدِيثِ عَمْرِو بْنِ الْعَاصِ بِلَفْظِ مَا مِنْ قَوْمٍ يَظْهَرُ فِيهِمُ الزِّنَا إِلَّا أُخِذُوا بِالْفَنَاءِ الْحَدِيثَ وَسَنَدُهُ ضَعِيفٌ وَفِي حَدِيثِ بُرَيْدَةَ عِنْدَ الْحَاكِمِ بِسَنَدٍ جَيِّدٍ بِلَفْظِ وَلَا ظَهَرَتِ الْفَاحِشَةُ فِي قَوْمٍ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمُ الْمَوْتَ وَلِأَحْمَدَ مِنْ حَدِيثِ عَائِشَةَ مَرْفُوعًا لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا لَمْ يَفْشُ فِيهِمْ وَلَدُ الزِّنَا فَإِذَا فَشَا فِيهِمْ وَلَدُ الزِّنَا أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ وَسَنَدُهُ حَسَنٌ فَفِي هَذِهِ الْأَحَادِيثِ أَنَّ الطَّاعُونَ قَدْ يَقَعُ عُقُوبَةً بِسَبَبِ الْمَعْصِيَةِ فَكَيْفَ يَكُونُ شَهَادَةً وَيَحْتَمِلُ أَنْ يُقَالَ بَلْ تَحْصُلُ لَهُ دَرَجَةُ الشَّهَادَةِ لِعُمُومِ الْأَخْبَارِ الْوَارِدَةِ وَلَا سِيَّمَا فِي الْحَدِيثِ الَّذِي قَبْلَهُ عَنْ أَنَسٍ الطَّاعُونُ شَهَادَةٌ لِكُلِّ مُسْلِمٍ وَلَا يَلْزَمُ مِنْ حُصُولِ دَرَجَةِ الشَّهَادَةِ لِمَنِ اجْتَرَحَ السَّيِّئَاتِ مُسَاوَاةُ الْمُؤْمِنِ الْكَامِلِ فِي الْمَنْزِلَةِ لِأَنَّ دَرَجَاتِ الشُّهَدَاءِ مُتَفَاوِتَةٌ كَنَظِيرِهِ مِنَ الْعُصَاةِ إِذَا قُتِلَ مُجَاهِدًا فِي سَبِيلِ اللَّهِ لِتَكُونَ كَلِمَةُ اللَّهِ هِيَ الْعُلْيَا مُقْبِلًا غَيْرَ مُدْبِرٍ وَمِنْ رَحْمَةِ اللَّهِ بِهَذِهِ الْأُمَّةِ الْمُحَمَّدِيَّةِ أَنْ يُعَجِّلَ لَهُمُ الْعُقُوبَةُ فِي الدُّنْيَا وَلَا يُنَافِي ذَلِكَ أَنْ يَحْصُلَ لِمَنْ وَقَعَ بِهِ الطَّاعُونُ أَجْرُ الشَّهَادَةِ وَلَا سِيَّمَا وَأَكْثَرُهُمْ لَمْ يُبَاشِرْ تِلْكَ الْفَاحِشَةَ وَإِنَّمَا عَمَّهُمْ وَاللَّهُ أَعْلَمُ لِتَقَاعُدِهِمْ عَنْ إِنْكَارِ الْمُنْكَرِ
[9] Sunnan Abū Dawood, No: 3874
عَنْ أَبِي الدَّرْدَاءِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ أَنْزَلَ الدَّاءَ وَالدَّوَاءَ، وَجَعَلَ لِكُلِّ دَاءٍ دَوَاءً فَتَدَاوَوْا وَلَا تَدَاوَوْا بِحَرَامٍ»
[10] Sunnan Abū Dawood, No: 3855
عَنْ أُسَامَةَ بْنِ شَرِيكٍ، قَالَ: أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابَهُ كَأَنَّمَا عَلَى رُءُوسِهِمُ الطَّيْرُ، فَسَلَّمْتُ ثُمَّ قَعَدْتُ، فَجَاءَ الْأَعْرَابُ مِنْ هَا هُنَا وَهَا هُنَا، فَقَالُوا: يَا رَسُولَ اللَّهِ، أَنَتَدَاوَى؟ فَقَالَ: «تَدَاوَوْا فَإِنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يَضَعْ دَاءً إِلَّا وَضَعَ لَهُ دَوَاءً، غَيْرَ دَاءٍ وَاحِدٍ الْهَرَمُ»
