Leaderboard

Coronavirus Advice Coronavirus Advice 10 Questions regarding Coronavirus In light of the spread of Coronavirus, what is your advice for British Muslims on the following: 1) Should we perform Ṣalāh at home or in the Masjid? 2) Should we bring our own prayer mat to the Masjid? 3) If someone is affected with Coronavirus or is quarantined, what should he do for Jumuʿah Ṣalāh? 4) If the government places restrictions on gatherings including on religious places, what is your advice? 5) Should we avoid shaking hands with fellow Muslims? 6) Are we permitted to travel abroad? 7) What is your advice for those who have ʿUmrah and Hajj bookings? 8) Do you advise any supplications? 9) Should Qunūt Nāzilah be started in Fajr Ṣalāh? 10) Do you recommend any other actions during this crisis? (These questions have been combined together for convenience) بسم الله الرحمن الرحیم Answers These answers reflect the current situation in the UK as of 4 March 2020. The UK has not yet been affected significantly unlike some other countries. Further advice will be shared, should the situation change significantly. 1) Should we perform Ṣalāh at home or in the Masjid? People should continue to perform Ṣalāh in the Masjid as normal. If anyone is diagnosed with Coronavirus or there is a real possibility of being affected due to the symptoms, they should perform Ṣalāh at home. This must be based on real symptoms, for example, fever, not just having a minor runny nose, for example. 2) Should we bring our own prayer mat to the Masjid? Ṣalāh should continue to be performed as usual in the Masjids on the carpets. 3) If someone is affected with Coronavirus or is quarantined, what should he do for Jumuʿah Ṣalāh? A person who is affected with the virus or is quarantined should perform Ẓuhr Ṣalāh. If, however, there are four adult males together in the quarantine or in hospital, and they wish to perform Jumuʿah Ṣalāh, this is permitted. The Khuṭbah (sermon) can be short by reciting Sūrah al-Fātiḥah and a few other Sūrahs of the Qurʾān. There are also short Arabic Khuṭbahs available online which can be used. 4) If the government places restrictions on gatherings including on religious places, what is your advice? Currently, there are no restrictions in the UK on gatherings, therefore this question is hypothetical. If any such restrictions are imposed, specific advice will be issued accordingly. Nevertheless, two possible scenarios are outlined: In the event of a complete restriction on gatherings including in religious places, people should perform Ṣalāh at home in congregation with their families. Ẓuhr Ṣalāh will be performed instead of Jumuʿah Ṣalāh. If, however, they wish to perform Jumuʿah Ṣalāh, they can do so, as long as there are four adult males including the Imam. If partial restrictions are imposed, for example less than 50 people can gather, then multiple congregations should be arranged in one Masjid, particularly for Jumuʿah Ṣalāh, with the times staggered. In this scenario, it will be permitted to have multiple congregational prayers in the same Masjid due to necessity. Each community would coordinate this according to their size and also make use of halls and rooms in the Masjid as necessary. 5) Should we avoid shaking hands with fellow Muslims? The emphasised Sunnah is the Islamic greeting of Assalāmu ʿalaykum. Shaking hands (muṣafaḥah) is desirable, however, not mandatory or emphasised in the same way as the verbal greeting of Salām. Therefore, if a person is diagnosed or thinks he may be affected with this virus, he should avoid shaking hands and suffice with the verbal Salām. Otherwise, there is no need to abstain from shaking hands and people should continue handshakes as usual. As Muslims, we wash our hands many times a day during ablution, before and after eating, and otherwise. Nevertheless, if, someone decides not to shake his hands, a person should not be offended. Those who decide to avoid the handshake should suffice with the verbal Salām without making any other physical gestures or using other body parts. 6) Are we permitted to travel abroad? The Prophet ﷺ said, “If you hear of an [outbreak of] plague in a land, do not enter it; and if the plague occurs in a place while you are in it, do not leave that place” (Ṣaḥīḥ al-Bukhārī, 5728). Therefore, those living in the UK must avoid those areas of the world which have been affected severely. The advice of the Foreign Office and medical professionals in this regard should be noted. Generally, it is advised that all unnecessary international travel is avoided. 7) What is your advice for those who have ʿUmrah and Hajj bookings? People with ʿUmrah and Hajj bookings should follow the advice of the Saudi authorities. Currently, ʿUmrah has been suspended until mid-April. People should be content with the decree of Allah Almighty and note that actions are according to intentions, and all those who intended to travel for ʿUmrah, will attain its reward, inshāʾ Allah. The situation for Ramaḍān and Hajj is not yet clear and people should wait for official advice. If limited quotas are placed for Hajj, priority should be given to those performing their obligatory Hajj. 8) Do you advise any supplications? There are many relevant masnūn supplications. A few are mentioned here: Supplication 1 Anas ibn Mālik (d. 93/711-2, may Allah be pleased with him) narrates that the Prophet ﷺ would say: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الأَسْقَامِ ‘O Allah, I seek refuge in You from vitiligo, madness, leprosy, and bad diseases’ (Sunan Abī Dāwūd, 1554, the ḥadīth is ṣaḥīḥ) This supplication should be read regularly at all times. Supplication 2 ʿUthmān ibn ʿAffān (d. 35/656, may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said, “Whoever reads three times in the morning and evening: بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيم ‘In the Name of Allah, by whose Name nothing in the earth or the heaven is harmed, and He is the All-Hearing, the All-Knowing’, nothing will harm him (Sunan al-Tirmidhī, 3388; Sunan Abī Dāwūd, 5088, the ḥadīth is ṣaḥīḥ). This supplication should be read thrice in the morning and thrice in the evening. Supplication 3 ʿAbdullāh ibn ʿUmar (d. 73/693, may Allah be pleased with him) said, “The Prophet ﷺ would not abandon these words in the evening and the morning: اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‘O Allah, I ask You for wellbeing in this world and the hereafter. O Allah, I ask You for forgiveness and wellbeing in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from my fears. O Allah, protect me from the front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me.’” (Sunan Abī Dāwūd, 5074; Sunan Ibn Mājah, 3871; the ḥadīth is ṣaḥīḥ). This supplication should be read at least once in the morning and once in the evening. 9) Should Qunūt Nāzilah be started in Fajr Ṣalāh? Scholars have mixed views regarding Qunūt Nāzilah due to such outbreaks. The ḥanbalīs suggest it is not established because when such incidents occurred in the era of the companions, there is no mention of Qunūt Nāzilah in the ḥadīths. On the other hand, the ḥanafīs and shāfiʿīs encourage Qunūt Nāzilah during such outbreaks. Given the suffering of the Ummah, Qunūt Nāzilah should already be read regularly as outlined in an earlier answer, and therefore it is highly recommended to incorporate the supplications pertaining to the outbreak in the Qunūt. 10) Do you recommend any other actions during this crisis? A Muslim should reflect on this global outbreak and realise that this is a reminder from Allah to awaken our hearts. Allah Almighty is The Almighty and Powerful. Nothing happens without His decree. The human being is very weak. Despite advancements in science and technology, the world powers have been unable to prevent its spread and stop the deaths. Death is a reality and our stay in this world is for a short period. We should turn to Allah and repent for our sins and pledge to abstain from sins and spend a life in accordance with Islamic teachings. Some of the specific actions include: Repent to Allah Almighty. Contemplate death and prepare for the hereafter. Supplicate to Allah Almighty with the aforementioned supplications and other supplications. Perform two rakʿat nafl Ṣalāh regularly and supplicate to Allah Almighty therein and thereafter for protection. This Ṣalāh is to be performed individually. Remember Allah continuously and engage in His remembrance, in particular takbīr and tasbīḥ. Read durūd in abundance. Give optional charity, as charity removes calamities. Keep the gaze lowered and avoid all obscene statements and actions. A ḥadīth from the Prophet ﷺ mentions, “Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them” (Sunan Ibn Mājah, 4019; declared ṣaḥīḥ in al-Mustadrak, 8623). Finally, if a person is diagnosed with this virus, he should believe that this is from Allah Almighty, The Wise who has decided to test him, and that if he exercises patience he will be rewarded and his sins will be forgiven. If a Muslim dies in this illness, he is afforded the status of a martyr. Although medical professionals will attempt to identify the source of the disease, which is understandable to contain the disease, we should avoid attributing blame and believe that everything occurs with the decree and power of Allah Almighty. عن أنس مرفوعا: لا عدوى ولا طِيَرة، ويعجبني الفأل الصالح: الكلمة الحسنة، رواه البخاري (٥٧٥٦). وعن أبي هريرة مرفوعا: لا عدوى ولا طيرة، ولا هامة ولا صفر، وفر من المجذوم كما تفر من الأسد، رواه البخاري (٥٧٠٧). وعن أبي هريرة مرفوعا: لا عدوى ولا صفر ولا هامة، فقال أعرابي: يا رسول الله، فما بال إبلي، تكون في الرمل كأنها الظباء، فيأتي البعير الأجرب فيدخل بينها فيجربها؟ فقال: فمن أعدى الأول؟ رواه البخاري (٥٧١٧). وعن أبي هريرة مرفوعا: لا يوردن ممرض على مصح، رواه البخاري (٥٧٧١). وعن أبي هريرة مرفوعا: المبطون شهيد، والمطعون شهيد، رواه البخاري (٥٧٣٣). وعن أسامة بن زيد مرفوعا: إذا سمعتم بالطاعون بأرض فلا تدخلوها، وإذا وقع بأرض وأنتم بها فلا تخرجوا منها، رواه البخاري (٥٧٢٨). قال محمد في الموطأ (٩٥٥): هذا حديث معروف قد روي عن غير واحد، فلا بأس إذا وقع بأرض أن لا يدخلها اجتنابا له، انتهى. وعن ابن عباس مرفوعا: لا ضرر ولا ضرار، رواه ابن ماجه (٢٣٤٠) بسند فيه جابر الجعفي، ورواه الحاكم (٢٣٤٥) من حديث أبي سعيد الخدري وصححه على شرط مسلم وأقره الذهبي. وعن ابن عمر مرفوعا: من أكل من هذه الشجرة – يعني الثوم – فلا يقربن مسجدنا، رواه البخاري (٨٥٣)۔ قال الخطابي في شرح البخاري (٣/٢١١٨): قوله: لا عدوى، يريد أن شيئا لا يعدى من قبل ذاته وطبعه، وما كان من ضرر وفساد فإنما هو بمشيئة الله وقضائه وقدره، ولذلك قال صلى الله عليه وسلم حين قيل: جرب بعير، فأجرب مائة بعير، فمن أعدى الأول، يريد أن الأول إذا كان مضافا إلى الله عز وجل، فالثاني بمثابته. وقد قيل في هذا وجه آخر، وهو أن المراد به بعض الأدواء والعاهات دون بعض، وذلك كالطاعون يقع ببلد فيهرب منه خوفا من العدوى، فنهى عنه رسول الله صلى الله عليه وسلم، وقال: إذا كان ببلد فلا تدخلوه، وإذا كان بالبلد الذي أنتم به فلا تخرجوا منه، أي: كأنكم تظنون أن الفرار من قدر الله ينجيكم منه، ومعنى قوله: لا تدخلوه، أي: ليكون أسكن لنفوسكم وأطيب لعيشكم، انتهى۔ وقال في معالم السنن (٤/٢٣٤): وليس المعنى في النهي عن هذا الصنيع من أن المرضى تعدي الصحاح، ولكن الصحاح إذا مرضت بإذن الله وتقديره وقع في نفس صاحبه أن ذلك إنما كان من قبل العدوى، فيفتنه ذلك ويشككه في أمره، فأمر باجتنابه والمباعدة عنه لهذا المعنى. وقد يحتمل أن يكون ذلك من قبل الماء والمرعى، فتستوبله الماشية، فإذا شاركها في ذلك الماء الوارد عليها أصابه مثل ذلك الداء، والقوم بجهلهم يسمونه عدوى، وإنما هو فعل الله تبارك وتعالى بتأثير الطبيعة على سبيل التوسط في ذلك، انتهى۔ وقال ابن بطال في شرح البخاري (٢/٤٦٦): وفيه: دليل أن كل ما يتأذى به كالمجذوم وشبهه يبعد عن المسجد وحلق الذكر، وقد قال سحنون: لا أرى الجمعة تجب على المجذوم، واحتج بقوله عليه السلام: من أكل من هذه الشجرة فلا يقربن مسجدنا، وأفتى أبو عمر أحمد بن عبد الملك بن هاشم في رجل شكا جيرانه أنه يؤذيهم في المسجد بلسانه، قال: يخرج عن المسجد، ويبعد عنه، ونزع بهذا الحديث، وقال: أذاه أكثر من أذى الثوم، وهذا الحديث أصل في نفي كل ما يتأذى به، انتهى۔ وقال العيني في عمدة القاري (٦/١٤٦) تبعا لابن الملقن في التوضيح (٧/٣٤٢): ويلحق بما نص عليه في الحديث كل ما له رائحة كريهة من المأكولات وغيرها، وإنما خص الثوم هنا بالذكر، وفي غيره أيضا بالبصل والكراث لكثرة أكلهم بها، وكذلك ألحق بذلك بعضهم من بفيه بخر، أو به جرح له رائحة، وكذلك القصاب والسماك والمجذوم والأبرص أولى بالإلحاق، وصرح بالمجذوم ابن بطال. ثم نقل العيني كلامه المذكور. وكلام العيني حكاه ابن عابدين في رد المحتار (١/٦٦١) ملخصا وأقره۔ وقال ابن بطال في شرح البخاري (٩/٤١٢): قال ابن حبيب: وكذلك يمنع المجذوم من المسجد والدخول بين الناس واختلاطه بهم كما روي عن عمر أنه مر بامرأة مجذومة تطوف بالبيت فقال لها: يا أمة الله، اقعدي في بيتك ولا تؤذي الناس، انتهى۔ وقال النووي في شرح مسلم (١٤/١٧٣): قال القاضي: في هذا الحديث من الفقه ما قاله بعض العلماء أنه ينبغي إذا عرف أحد بالإصابة بالعين أن يجتنب ويتحرز منه، وينبغي للإمام منعه من مداخلة الناس ويأمره بلزوم بيته، فإن كان فقيرا رزقه ما يكفيه ويكف أذاه عن الناس، فضرره أشد من ضرر آكل الثوم والبصل الذي منعه النبي صلى الله عليه وسلم دخول المسجد، لئلا يؤذي المسلمين، ومن ضرر المجذوم الذي منعه عمر رضي الله عنه والعلماء بعده الاختلاط بالناس، ومن ضرر المؤذيات من المواشي التي يؤمر بتغريبها إلى حيث لا يتأذى به أحد، وهذا الذي قاله هذا القائل صحيح متعين ولا يعرف عن غيره تصريح بخلافه، انتهى. وقال (١٤/٢٢٨): قال القاضي: قالوا: ويمنع من المسجد والاختلاط بالناس، قال: وكذلك اختلفوا في أنهم إذا كثروا هل يؤمرون أن يتخذوا لأنفسهم موضعا منفردا خارجا عن الناس ولا يمنعوا من التصرف في منافعهم، وعليه أكثر الناس، أم لا يلزمهم التنحي، قال: ولم يختلفوا في القليل منهم في أنهم لا يمنعون، قال: ولايمنعون من صلاة الجمعة مع الناس ويمنعون من غيرها. قال: ولو استضر أهل قرية فيهم جذمى بمخالطتهم في الماء، فإن قدروا على استنباط ماء بلا ضرر أمروا به، وإلا استنبطه لهم الآخرون، أو أقاموا من يستقى لهم وإلا فلا يمنعون، انتهى. وراجع إكمال المعلم (٧/٨٥ و ١٦٤) للقاضي عياض۔ وقال ابن نجيم في البحر الرائق (٢/١٨١): قوله (كالخسوف والظلمة والريح والفزع) أي حيث يصلي الناس فرادى، لأنه قد خسف القمر في عهده عليه السلام مرارا، ولم ينقل أنه جمع الناس له ولأن الجمع فيه متعسر كالزلازل والصواعق وانتشار الكواكب والضوء الهائل بالليل والثلج والأمطار الدائمة وعموم الأمراض والخوف الغالب من العدو ونحو ذلك من الأفزاع والأهوال، لأن ذلك كله من الآيات المخوفة، والله تعالى يخوف عباده ليتركوا المعاصي ويرجعوا إلى الطاعة التي فيها فوزهم وخلاصهم، وأقرب أحوال العبد في الرجوع إلى ربه الصلاة، انتهى۔ وقال ابن نجيم في الأشباه والنظائر (ص ٣٣١): فائدة في الدعاء برفع الطاعون: سئلت عنه في طاعون سنة تسع وستين وتسع مائة بالقاهرة فأجبت بأني لم أره صريحا، ولكن صرح في الغاية وعزاه الشمني إليها بأنه إذا نزل بالمسلمين نازلة. قنت الإمام في صلاة الفجر، وهو قول الثوري وأحمد، وقال جمهور أهل الحديث: القنوت عند النوازل مشروع في الصلاة كلها، انتهى. وفي فتح القدير أن مشروعية القنوت للنازلة مستمر لم ينسخ، وبه قال جماعة من أهل الحديث، وحملوا عليه حديث أبي جعفر عن أنس رضي الله عنه: ما زال رسول الله صلى الله عليه وسلم يقنت حتى فارق الدنيا، أي عند النوازل، وما ذكرنا من أخبار الخلفاء يفيد تقرره لفعلهم ذلك بعده صلى الله عليه وآله وسلم، وقد قنت الصديق رضي الله عنه في محاربة الصحابة رضي الله عنهم مسيلمة الكذاب وعند محاربة أهل الكتاب، وكذلك قنت عمر رضي الله عنه، وكذلك قنت علي رضي الله عنه في محاربة معاوية، وقنت معاوية في محاربته، انتهى. فالقنوت عندنا في النازلة ثابت. وهو الدعاء برفعها. ولا شك أن الطاعون من أشد النوازل، قال في المصباح: النازلة المصيبة الشديدة تنزل بالناس، انتهى. وفي القاموس: النازلة الشديدة، انتهى. وفي الصحاح: النازلة الشديدة من شدائد الدهر تنزل بالناس، انتهى، وذكر في السراج الوهاج: قال الطحاوي: ولا يقنت في الفجر، عندنا من غير بلية، فإن وقعت بلية فلا بأس به كما فعل رسول الله صلى الله عليه وسلم، فإنه قنت شهرا فيها، يدعو على رعل وذكوان وبني لحيان ثم تركه، كذا في الملتقط، انتهى. فإن قلت: هل له صلاة؟ قلت: هو كالخسوف لما في منية المفتي قبيل الزكاة: في الخسوف والظلمة، في النهار واشتداد الريح والمطر والثلج والأفزاع وعموم المرض يصلي وحدانا، انتهى. ولا شك أن الطاعون من قبيل عموم المرض، فتسن له ركعتان فرادى، وذكر الزيلعي في خسوف القمر أنه يتضرع كل واحد لنفسه، وكذا في الظلمة الهائلة بالنهار والريح الشديدة والزلازل والصواعق وانتشار الكواكب والضوء الهائل بالليل والثلج والأمطار الدائمة وعموم الأمراض والخوف الغالب من العدو ونحو ذلك من الأفزاع والأهوال، لأن كل ذلك من الآيات المخوفة، انتهى. فإن قلت: هل يشرع الاجتماع للدعاء برفعه كما يفعله الناس بالقاهرة بالجبل؟ قلت: هو كخسوف القمر، وقد قال في خزانة المفتين: والصلاة في خسوف القمر تؤدى فرادى، وكذلك في الظلمة والريح والفزع، لا بأس بأن يصلوا فرادى ويدعون ويتضرعون إلى أن يزول ذلك، انتهى. فظاهره أنهم يجتمعون للدعاء والتضرع، لأنه أقرب إلى الإجابة، وإن كانت الصلاة فرادى، وفي المجتبى في خسوف القمر: وقيل: الجماعة جائزة عندنا لكنها ليست سنة، انتهى، وفي السراج الوهاج: يصلي كل واحد لنفسه في خسوف القمر وكذا في غير الخسوف من الأفزاع كالريح الشديدة والظلمة الهائلة من العدو والأمطار الدائمة والأفزاع الغالبة، وحكمها حكم خسوف القمر، كذا في الوجيز، وحاصله: أن العبد ينبغي له أن يفزع إلى الصلاة عند كل حادثة، فقد كان النبي صلى الله عليه وسلم إذا أحزنه أمر صلى،، انتهى، وذكر شيخ الإسلام العيني رحمه الله في شرح الهداية: الريح الشديدة والظلمة الهائلة بالنهار والثلج والأمطار الدائمة والصواعق والزلازل وانتشار الكواكب والضوء الهائل بالليل وعموم الأمراض وغير ذلك من النوازل والأهوال والأفزاع إذا وقعن، صلوا وحدانا وسألوا وتضرعوا، وكذا في الخوف الغالب من العدو، انتهى. فقد صرحوا بالاجتماع والدعاء بعموم الأمراض، وقد صرح شارحو البخاري ومسلم والمتكلمون على الطاعون كابن حجر بأن الوباء اسم لكل مرض عام وأن كل طاعون وباء، وليس كل وباء طاعونا، انتهى، فتصريح أصحابنا بالمرض العام بمنزلة تصريحهم بالوباء وقد علمت أنه يشمل الطاعون. وبه علم جواز الاجتماع للدعاء برفعه، لكن يصلون فرادى ركعتين ينوي ركعتي رفع الطاعون. وصرح ابن حجر بأن الاجتماع للدعاء برفعه بدعة وأطال الكلام فيه، انتهى۔ ووافقه ابن عابدين في رد المحتار (٢/١١) قال: قوله (إلا لنازلة) قال في الصحاح: النازلة الشديدة من شدائد الدهر، ولا شك أن الطاعون من أشد النوازل، أشباه، انتهى. وراجع فيه (٢/١٨٣). وهذا هو الذي جزم به الشافعية، قال النووي في شرح المهذب (٣/٤٩٤): الصحيح المشهور الذي قطع به الجمهور ان نزلت بالمسملين نازلة كخوف أو قحط أو وباء أو جراد أو نحو ذلك قنتوا في جميعها وإلا فلا، انتهى۔ والمرجح عند الحنابلة أن لا يقنت لدفع الوباء، قال ابن مفلح في الفروع (٢/٣٦٧): ويتوجه لا يقنت لدفع الوباء في الأظهر، ش، لأنه لم يثبت القنوت في طاعون عمواس ولا في غيره، ولأنه شهادة للأخبار، فلا يسأل رفعه، انتهى. وأقره البرهان بن مفلح في المبدع (٢/١٧) والمرداوي في الإنصاف (٢/١٧٥)۔ وجاء في الأصل (١/٣١١): قلت: أرأيت إماما خطب الناس يوم الجمعة ففزع الناس، فذهبوا كلهم إلا رجلا واحدا بقي معه، كم يصلي الإمام؟ قال: يصلي أربع ركعات، إلا أن يبقى معه ثلاثة رجال سواه فيصلي بهم الجمعة، وذلك أدنى ما يكون، انتهى. وصرح بنحوه في الجامع الصغير (ص ١١٢). وقال ابن قطلوبغا في التصحيح (ص ١٨٤) وأقره ابن عابدين (٢/١٥١): رُجح في الشروح دليله، واختاره المحبوبي والنسفي، انتهى۔ فائدة: قال ابن قتيبة في المعارف (١/٦٠١): حدثني أبو حاتم، عن الأصمعي، قال: أول طاعون في الإسلام طاعون عمواس بالشام، فيه مات معاذ بن جبل، وامرأتاه وابنه، وأبو عبيدة بن الجراح. وطاعون شيرويه بن كسرى بالعراق، في زمن واحد، وكانا جميعا في زمن عمر بن الخطاب. وبين طاعون شيرويه وبين طاعون عمواس مدة طويلة. ثم طاعون الجارف في زمن ابن الزبير سنة تسع وستين، وعلى البصرة يومئذ عبيد الله بن عبد الله بن معمر، ثم طاعون الفتيات، لأنه بدأ في العذارى والجواري بالبصرة، وبواسط وبالشام وبالكوفة، والحجاج يومئذ بواسط في ولاية عبد الملك بن مروان، ومات فيه عبد الملك بن مروان، أو بعده بقليل، ومات فيه أمية بن خالد بن عبد الله بن خالد بن أسيد، وعلي بن أصمع، وصعصعة بن حصن، وكان يقال له: طاعون الأشراف. ثم طاعون عدى بن أرطاة سنة مائة. ثم طاعون غراب سنة سبع وعشرين ومائة، وغراب رجل من الرباب، وكان أول من مات فيه في ولاية الوليد بن يزيد بن عبد الملك. ثم طاعون سلم بن قتيبة سنة إحدى وثلاثين ومائة في شعبان وشهر رمضان، وأقلع في شوال، ومات فيه أيوب السختياني. قال: وقال الأصمعي مرة أخرى: وقع طاعون سلم بالعراق يوم الخروج، يعنى يوم العيد، سنة إحدى وثلاثين، وبالشام سنة خمس وثلاثين، وكان إذا فتح أفرق منه صاحبه. وفي طاعون الأشراف يقول الشاعر:۔ وما ترك الطاعون من ذي قرابة ، إليه إذا كان الإياب يؤوب ولم يقع بالمدينة ولا بمكة طاعون قط، انتهى كلام ابن قتيبة۔ وراجع رسالة السيوطى: ما رواه الواعون في أخبار الطاعون، وهي مطبوعة من دار القلم دمشق۔ Allah know best Yusuf Shabbir 11 Rajab 1441 / 4 March 2020 Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir https://islamicportal.co.uk/coronavirus-advice/

Part 1 – The reward for Illness and Hardship 1. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “No hardship, discomfort, worry, sorrow, grief, pain or distress afflicts a Muslim, to the extent of the pain of a thorn prick, but Allah will pardon his sins in lieu of it.” (Sahih Bukhari) 2. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “Do not curse fever, for it removes the sins of the children of Adam as a furnace removes rust from iron.” (Sahih Muslim) 3. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “When Allah tests a Muslim with physical illness, Allah instructs (the angels), ‘Continue recording the good deeds he would perform while healthy.' If Allah thereafter grants him cure, He washes and cleanses him (of sin); and If He takes his soul, He pardons him and grants him mercy.” (Musnad Ahmad) 4. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “When Allah decrees a certain rank (in Jannah) for a person which he cannot reach through his deeds, Allah afflicts him with a test in his body, wealth, or children, and then grants him the patience to bear that test until he reaches the rank decreed for him.” (Abu Dawud) 5. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “When those who suffered (in this life) will receive their reward on the Day of Qiyamah (judgement), those who enjoyed good health and prosperity will wish that their skins were cut with scissors in the world (so they may attain the same reward.)” (Sunan Tirmidhi) To be continued...

Longing for our True Abode Introduction بسم الله الرحمن الرحيم نحمده ونصلي ونسلّم على رسوله الكريم In the early 1900s, a cholera pandemic broke out in India and spread to many countries across the globe. The pandemic began in 1899 and only abated in the year 1929. Historical records place the number of fatalities at 800 000 in India alone with more than half a million deaths reported in the years 1918 and 1919. The bewilderment, fear and panic that gripped the masses at the time cannot be described in words. We may well imagine the state of mind at the time when medical facilities were rudimentary, living conditions were abject, every home was visited either by sickness, death or despair and hundreds of Janaaza Salaah were performed after every Salaah. During this period, Allamah Ashraf Ali Thanwi (RA) began a series of discourses aimed at bringing calm to the minds of the terrified local populace. These discourses centred around the life of the hereafter and the joys and delights it holds for the believer which are only attainable upon death. The focus was on rekindling the desire and longing for our Final Destination and True Abode. This life of the world is but a pastime and a game. Lo! the home of the Hereafter - that is Life, if they but knew. (Quran 29:64) The effect of these discourses was profound. The dark clouds of morbidity and gloom dissipated, and sparkling rays of serenity and tranquillity fell on the faces of his captive audience. Such was the impact of these discourses that many were those who began to long for death to meet their Creator and take delight in the rich reward promised to the believers in the hereafter. Hassaan bin Aswad (RA) stated, “Death is the bridge that unites the lover with his beloved.” (Irshadus Saari) Shortly thereafter, Allamah Thanwi (RA) decided to pen the subject matter of his discourses for the benefit of the greater public. He titled this work, “Shawqe Watan” (Trans.: Longing for the Abode) as the true abode and home is without doubt the hereafter and it is therefore only fitting that its desire be in the heart of every believer. While the fatality risk of the present Covid-19 outbreak is significantly lower than the decimating effect of the plagues of the past, I felt it, nonetheless, important that the content of this book reach the Muslim Ummah who may be experiencing a similar type of mental anguish and crisis. In order to facilitate this, I have condensed the subject matter of the book and separated its contents in a collection of articles. In acknowledgment to the original source, I have used the title of the original work (albeit translated in English) as the name of this collection. I beg of Allah, the All-Mighty, to accept this humble endeavour solely for His Pleasure and use it to bring hope, comfort and solace to troubled and despondent hearts. Say: “Never will anything afflict us except what Allah has decreed for us, He is our protector.” And on Allah let the Believers put their trust. (Quran 9:51) Mufti Moosa Salie Jamiatul Ulama KZN 27 March 2020

Therapy through the Qur’an Series - Sisters only! Aalimah S. Ahmed Zaynab Academy Online March 2020 Register here: http://www.zaynabacademyonline.org/registration-form-upcoming-workshops/

Reward of performing Ṣalāh in the Masjid It is hoped from the mercy of Allah Almighty that a person performing Ṣalāh at home in these circumstances will attain the reward of performing Ṣalāh in the Masjid. This can be inferred from the following ḥadīth: Congregational Ṣalāh at home Anyone who is self-isolating in a room within a house should perform Ṣalāh individually as mentioned above. All other members of the family should perform congregational Ṣalāh in the home, with an bālig (mature) male as the Imam. In relation to the standing position, the following principles should be noted: Females will always stand behind male(s) in a separate row whether one female or more. Males will always stand behind the male Imam, unless there is only one male in which case he will stand to the right of the Imam, one step behind. The following table illustrates this with some examples: Family Standing position Father and one female Female will stand in a new row behind Father and one male Son will stand next to the father one step behind Father and more than one son Sons will make a row behind the father (similar to the Masjid) Father, mother and daughter Mother and daughter will make a row behind the father (similar to the Masjid) Father, mother and 1 son Son will stand to the right of the father one step behind Mother will stand alone in a row behind Father, 2 sons, 2 daughters Sons will make a row behind the father Daughters will make another row behind the sons If the room is small, the males can stand to the right and left of the Imam one step behind. If the Adhān has been performed in a Masjid in the local area, there is no need to perform Adhān at home. If it is performed, care should be taken not to disturb neighbours. Either way, before starting congregational Ṣalāh, the Iqāmah should be given by the Imam or any of the family members. Perhaps ask the children to take turns. The Ṣalāh must be led by a bālig (mature) male. It is likely that the current situation continues through to the month of Ramaḍān. In this scenario, if the only ḥāfiẓ in the household is a young boy, there is no harm in acting upon the view of some ḥanafī jurists who permit a non-bālig to lead Tarāwīḥ Ṣalāh. However, in this scenario, an adult must lead ʿIshāʾ and Witr Ṣalāh (refer to our earlier answer for further details).

Mufti Shabbir Ahmad said, “All those who are at home due to the Coronavirus should spend their time wisely and start memorising the Quran. Some of our scholars memorised the entire Quran in jail.”

In the present age, Allaah The Almighty has enabled us to achieve great development in the ways and means of communication for the exchange of information and ideas, especially through the internet. The creation of internet forums and social networking sites has allowed the internet to enter almost every home. As a result, many virtuous sisters have explored this amazing and wonderful world. Unfortunately, some men take advantage of the heedlessness of some women and exploit their emotions in matters that do not please Allaah The Almighty through forums, chat rooms, instant messaging, and so on. It has been observed that women are especially vulnerable to the guiles of men in the virtual world; if a man throws a bait, a woman usually falls for it without much ado. Over a period of time, she discovers that she has become prey to an internet ghost whom she neither knows nor sees, but she finds herself in love with him and feels that she cannot live without him. She wishes to speak with one of these virtual 'ghosts' all the time, whereas in the past, the same woman might have considered talking to an unknown male stranger a grave major sin. She might not have expected that one day she would become emotionally attached to a strange man even though she is a virtuous, pure woman. Sometimes, this 'ghost' — or perhaps a better word would be 'wolf' — may be a wicked and evil minded individual who has devilish ways, while the poor sister who is involved in this unfortunate affair may think everything that glitters is gold and be unaware of his real character and inclinations. She may become over-confident or complacent about herself saying that she knows herself and can control herself. When a woman says these words, one should know that she is in great danger. It has been observed on internet forums that one of the means of men being able to prey on a woman is to frequently reply to the postings of a certain female member with words of praise, especially if this sister is particularly voluble. There are very few people who are capable of resisting their emotions and preventing their hearts from softening when someone follows the topics of their interest carefully and replies to their posts in a laudatory manner. O virtuous sister, beware of this! Do not be deceived by the ghosts of the internet. Sometimes, this wicked ghost posts a fabricated problem and embellishes his topic with eye-catching sentences; such as, “I want someone to share my concerns”. Then, he asks this poor girl, who does not know what is being prepared for her, to find a solution for his problem. She occupies herself with the problem and falls into the trap without perceiving this fact. The matter may go further by adding him as a new contact on her messenger. Instead of being a means of acquiring good deeds, the instant messenger program is turned into a means of evil. A sister may add a stranger out of curiosity in order to know him better or to know what he wants. Some sisters may add strange men under the pretext that she seeks an innocent friendship and that chatting over the internet is like normal speech. However, chances are that regular chatting may develop further to become severe sins and misdeeds that only Allaah The Almighty knows about. Sister! O you who are the one who raises the future generations of Muslim men and women; O you who is a protected pearl; beware of Allaah The Almighty and beware of following the devil’s footsteps! The devil does not directly lead a person to sin; rather, he leads him step by step and then lets him fall into sin. Moreover, he may induce the person to justify and rationalize the sin. Beware of minor sins as the Prophet, sallallaahu ‘alayhi wa sallam, said: “Beware of minor sins, their example is like a people who camped at the foot of a valley, and one man brought a stick, another man brought a stick, and so on, until they managed to bake their bread (by burning these sticks). There are some insignificant sins which, once they accumulate and one is questioned about them, they lead to his doom.”

Misconception # 1. When you're the only one trying to maintain your hijab in some place and all the other women are looking odd at you... Suddenly one of them comes up with a big friendly smile on her face and chats you up. And after a while she comes to the point and asks what's on every one else's mind too: "So, you've been wearing all this veil and stuff ever since you grew up?" "No, just a few years back." "Oh, so before that you're normal like us?" It's really sad to hear comments like these made by our own Muslim women. Since when have blatantly going against the Quranic verses become "normal?" Folks, wearing hijab and veil INFRONT of non related men (non mahrams) is OBLIGATORY for women, it's not optional. So don't look down on those who stick to the Islamic dress code, they're normal. Trust me. Islamic values don't change just because the people stop following them. Right remains right even with NO ONE doing it! “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:59] Appearing in front of non related men without hijab is something "abnormal" in front of Allah, His Messenger and all the Companions. And my those sisters who are ridiculed for wearing hijab, be strong and be of a good cheer! Allah appreciates you even if the world doesn't. *Islam started as something strange and will return to being strange. So glad tidings to the strangers.*

Jazaakillah Bint e Aisha for all the valuable information