Commentary

Q: I have recently read this Hadith:

Thawbaan (May Allah Ta'ala Be Pleased with him) narrated that the Prophet (SallAllahu 'Alayhi Wa Sallam), (May Allah Ta'ala Exalt his mention) said: "Indeed I know a type of people from my nation who would come on the Day of Judgement with good deeds as big as the mountains of Tihaamah, pure, but Allah will turn them into scattered dust." Thawbaan (May Allah Ta'ala Be Pleased with him) asked in fear: "O Prophet of Allah! Describe them to us, we fear to be amongst them while we do not know." Thereupon, the Prophet (SallAllahu `Alayhi Wa Sallam) (May Allah exalt his mention) said: "Indeed they are your brothers, and they perform acts of worship by night [prayers] in the same way you do, but when they are alone, they transgress the Limits of Allah." [Ibn Maajah and At-Tabaraani]

My question is this that does this Hadith include all types of sins and not just zina? Does it include listening to music, seing a non-mahram accidentally twice in public?

Q: People are always sharing this message on the Hadith of Prophet Muhammad (sallallahu alaihi wasallam) regarding COVID-19. Please advise.

1. QUARANTINE is a Prophetic advice. “Run away from the leper (the one with contagious ailment) as you would run away from a lion.” (Bukhari Volume 7, Book 71, Number 608)

2. SOCIAL DISTANCING is a Prophetic command. "Those with contagious diseases should be kept away from those who are healthy." Bukhaari (6771) and Muslim (2221)

3. TRAVEL BAN is a Prophetic teaching. "Do not enter a land where the plague (contagious ailment) has broken out; don’t leave from where it has broken out” Bukhaari (5739) and Muslim (2219)

4. DON'T HARM OTHERS if you have symptoms. The Prophet (sallallahu alaihi wasallam) said: “Do not cause harm or return harm.” Sunan Ibn Mājah (2340)

5. STAYING HOME is a Prophetic teaching. “Those who stay at home to protect themselves and others are under the protection of Allah.” Musnad Ahmed, Saheeh

6. If necessary, HOUSE IS A MASJID. The Prophet (sallallahu alaihi wasallam) said: “The entire earth has been made a Masjid, except graveyards and washrooms.” Tirmidhi (al-Salaah, 291)

7. THERE'S CURE; patience is the virtue. The Prophet (sallallahu alaihi wasallam) said “There is no disease that Allah sent without sending for it a cure.” Bukhari (Volume 7, Book 71, Number 582)

8) Let’s TREAT; ALLAH WILL CURE. The Prophet (sallallahu alaihi wasallam) said: “Every disease has a cure. If a cure is applied to the disease, it is relieved by the permission of Allah.” Muslim (2204)

9. FACE MASKING is a Prophetic teaching. Prophet (sallallahu alaihi wasallam) while sneezing, would cover his face with his hand or with his garment,” Abu Dawud; Tirmidhi (Book 43, Hadith 2969), Saheeh

10. WASH HANDS every time you enter home. The Prophet (sallallahu alaihi wasallam) said: “Cleanliness is half of faith.” Muslim (223)

11. HOME QUARANTINE is a Prophetic advice. “The plague (contagion) patient who remains in his home with patience and expectation of reward, knowing that nothing will befall him other than Allah’s decree will attain the reward or a martyr.” Musnad Aḥmad, Saheeh also Bukhaari (2829) and Muslim (1914)

Q: I have came across the following narration

إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ الْمُسْلِمِ فَأَطْعَمَهُ فَلْيَأْكُلْ مِنْ طَعَامِهِ، وَلَا يَسْأَلُهُ عَنْهُ، وَإِنْ سَقَاهُ شَرَابًا فَلْيَشْرَبْ مِنْ شَرَابِهِ وَلَا يَسْأَلُهُ عَنْهُ،

Is this a general ruling, that as long as one is a Muslim he would be required to eat his food on assumption that it is Halaal because he is a Muslim, regardless of whether it is actually Halaal or Haraam without questioning him?

Would this ruling differ from area to area, and from country to country. In a place such as South Africa, the Muslim community is more cautious regarding Halaal and Haraam and the abattoirs are generally running by a fair enough system in comparison to other countries. 

Would the ruling in the above mentioned Hadeeth differ from person to person e.g. if he is a pious person, if he is an Aalim in comparison to him being a open sinner?

What will the ruling be if one is not aware of the condition of his hosts? Would this differ from being given an invitation to eat and voluntary choosing to eat at a restaurant owned by a Muslim?

Q: Is it true that when the son of Nabi (sallallahu alaihi wasallam), Ebrahim was ill, Ayesha (radhiyallahu anha) told Nabi (sallallahu alaihi wasallam) to use the du’aa that every prophet is given in which Nabi (sallallahu alaihi wasallam) said: I am saving that du’aa for my Ummah on Qiyaamah.

Q:

1. What is the correct Islamic belief regarding sicknesses, diseases, epidemics, etc.?  Are they contagious or not?

2. Please provide a detailed explanation of the following two Ahaadith narrated in regard to sicknesses,  لا عدوى ولا طيرة  - (there are no contagious sicknesses nor any bad omens) and فر من المجذوم كما تفر من الاسد-  (flee from a leper as you will flee from a lion).

It apparently seems as though the meanings of both these Ahaadith contradict each other.  What is the correct understanding and reconciliation of both these Ahaadith?

3. At the time of an epidemic, what is the Islamic teaching in dealing with people who are afflicted?

4. During the time of an epidemic, did the Sahaabah (radhiyallahu anhum) who were not afflicted attend the Musjid for salaah?

Q: Can you advise me as to whether diseases can be contagious according to Islamic belief. Please provide a detailed explanation of the Ahaadith narrated in this regard especially:

لا عدوى ولا طيرة

فر من المجذوم كما تفر من الاسد

Q: Abu Umamah (radhiyallahu anhu) narrated that Allah's Messenger (sallallahu alaihi wasallam) said: "There are three whose salaah would not rise up beyond their ears: The runaway slave until he returns, a woman who spends a night while her husband is angry with her, and a people's Imaam whom they dislike."

حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ، حَدَّثَنَا الْحُسَيْنُ بْنُ وَاقِدٍ، حَدَّثَنَا أَبُو غَالِبٍ، قَالَ سَمِعْتُ أَبَا أُمَامَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ ثَلاَثَةٌ لاَ تُجَاوِزُ صَلاَتُهُمْ آذَانَهُمُ الْعَبْدُ الآبِقُ حَتَّى يَرْجِعَ وَامْرَأَةٌ بَاتَتْ وَزَوْجُهَا عَلَيْهَا سَاخِطٌ وَإِمَامُ قَوْمٍ وَهُمْ لَهُ كَارِهُونَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَأَبُو غَالِبٍ اسْمُهُ حَزَوَّرٌ ‏.

Classification: Hasan (Good) Jami` at-Tirmidhi, Book of Salaah, Hadith 360

Can you please explain the 3rd point.

Q: Please explain this Hadith:

Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wasallam) said: ‘Be quick in increasing your good deeds, before such trials arrive, in which a person who was a believer in the morning will become a kaafir (non believer) by the evening, or he who was a believer in the evening would become a non believer by the morning; because of him selling his deen (religion) in exchange of the acquisitions of the world.’ (Sahih Muslim, Hadith: 309)

Q: Does this hadith give the right to a man to marry himself to a woman, just them two, without nikaah because it says (المسلمون على شروطهم)

Q: How should we understand and apply this narration, what is the correct method to practice it?

عن أبي قلابة، أن أبا الدرداء مر على رجل قد أصاب ذنبا، فكانوا يسبونه، فقال: أرأيتم لو وجدتموه في قليب ألم تكونوا مستخرجيه؟ قالوا: بلى، قال: فلا تسبوا أخاكم واحمدوا الله الذي عافاكم ، قالوا: أفلا تبغضه؟ قال: إنما أبغض عمله، فإذا تركه فهو أخي

Abu Qilabah (rahimahullah) narrates that Abud Darda (radiyallahu ‘anhu) once passed by a man who had committed a sin and the people were cursing him. So he said: “Tell me, if you were you to find him in a deep well wouldn’t you bring him out?” When they replied in the affirmative, he said: ‘Then do not curse your brother and praise Allah who protected you.’ They asked, ‘Don’t you hate him?’ He replied: ‘I only hate his wrong doing, but when he abandons it then he is my brother.'”

This statement of Sayyiduna Abud Darda (radiyallahu ‘anhu) is recorded in Musannaf ‘Abdur Razzaq and Shu’abul Iman. (Musannaf ‘Abdur Razzaq: 20267, Shu’abul Iman: 6264) The narrators are reliable.