The Muslim Response to Pandemics and Contagious Diseases

Islamic scholars define a pandemic or contagious disease as an illness that affects the majority of humans in a certain region or place. They believe it is distinct from ordinary illnesses in that it is not a varied illness amongst the people, but a same illness that affects most people at the same time. 

(Islam Question and Answer 2016) The Prophet Muhammad (peace be upon him) relays to us many hadiths (a speech, saying or tradition of the Prophet Muhammad) detailing why pandemics and contagious diseases are sent to humanity. Additionally, he also advises Muslims on how to respond both physically and spiritually to such trials in order to protect themselves and ultimately achieve success in both this life and the next. This article will probe three crucial hadiths on the topic of pandemics and contagious diseases in order to understand the response that the Prophet Muhammad instructed his adherents to follow. Furthermore, it will also analyse these three hadiths and their meanings from different angles based on scholarly perspectives. What will be found is that the Islamic response, for the most part, appears to be in line with that of the response of the modern-day era. However, Islam does also address the spiritual wellbeing of the human, whereby giving much needed hope and assurance to the believer that a positive outcome, despite the situation, will ultimately prevail. 

The first crucial hadith on this topic is found in the hadith collection of Sahih al-Bukhari and is relayed to us by Sa'd ibn Abi Waqqas a close companion to the Prophet Muhammad. He narrates that the Prophet said, "If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place." Sahih al-Bukhari 5728 (Bukhari n.d.) Another similar hadith, with slight word variation, can also be found in the Jami al-Tirmidhi hadith collection. A close companion by the name of Usamah bin Zaid reports that the Prophet said, “… So when it occurs in a land while you are in it, then do not leave it. And when it occurs in a land while you are not in it, then do not enter it." Jami al-Tirmidhi 1065 (Tirmidhi n.d.) 

The first crucial hadith comes from the hadith collection of Sahih al-Bukhari. Al-Bukhari’s full name is “Abu ‘Abd-Allaah Muhammad ibn Ismaa’eel ibn Ibraaheem ibn al-Mugheerah ibn Bardizbah al-Ja’fi al-Bukhaari.” (Islam Question and Answer 2002) Bukhari is regarded as one of the most stringent and meticulous of hadith collectors. His journey in hadith collection begins with him as a young boy traveling to Mecca in order to complete his hajj (Islamic annual pilgrimage). He decides to stay in Mecca in order to study under some of the most learned Islamic scholars of the time, which then led him on to approximately sixteen years of travel in search of the Prophet Muhammad’s hadiths. This endeavour enabled him to collect almost six hundred thousand Prophetic sayings, to which he consulted around one thousand, highly esteemed and upright, scholars in order to verify their authenticity and quality. Through this, Al-Bukhari managed to sift through large numbers of hadiths in order to grade them and meticulously scrutinised narrators as well as hadiths before incorporating them into his compilation. He distinguished the sahih hadiths (reliable/sound), which are the highest level of classification, from the daif hadiths (weak), based on the highest scientific guidelines of the time. Al-Bukhari’s hadith collection is regarded as one of the highest and soundest of hadith collections available. (Islam Question and Answer 2002) 

Considering the first crucial hadith comes from the Sahih al-Bukhari collection, the hadith is therefore deemed as sahih (reliable/sound). A sahih hadith “Has a continuous transmission of narrators all the way back to the Prophet and the narrators are all upright persons and possess retentive memories. It is free of both obvious and subtle defects.” (Charles Sturt University n.d.) Considering that it is graded as a Sahih hadith, there are no known or obvious criticisms in regards to the chain of narrators or of the hadith text. In addition to this, the similar hadith with the slight word variation found in Jami al-Tirmidhi is also graded as sahih.

The full name of the first narrator is “Sa'd ibn Abi Waqqas (Malik) b. Uhaib b. 'Abd Manaf b. Zuhrah b. Kilab b. Murrah b. Ka'b”. (Muslim Scholar Database 2010) Waqqas, was a first-generation companion which avails him the highest level of companion rankings. “According to Ibn Hajar al-Asqalani, the companions stand at the highest point on the scale of ta’dil” (validation). (Charles Sturt University n.d.) Waqqas, was born in Mecca in the year 584 CE and died of natural causes in Medina in the year 664 CE. He is said to be the third person to have accepted Islam which makes him among the earliest of those to convert to Islam. He participated in many of the Islamic battles among them being the battles of Badr and Uhud. (Muslim Scholar Database 2010) Waqqas, relayed to us around two hundred and seventy hadiths and is said to be one amongst the ten companions who were informed of their entry into Paradise by the Prophet Muhammad. (Questions on Islam n.d) 

The scholars extract many lessons from this one hadith and probe it from many different angles. According to Hirani, in this hadith the Prophet is instructing Muslims to enter into self-quarantine in order to preserve human life, which is regarded as sacred in Islam. The Prophets order prevents the deadly and contagious disease from spreading and causing further harm to other communities and helps to preserve human life. (Hirani n.d) Ozalp, reinforces this point by stating that although humans do not have control over the development of such diseases the curbing of their spread is most certainly within their control. (Ozalp 2020) Adding further weight to this line of thought is Professor Cafer Karadas, he states that the message the Prophet is relaying to us in this hadith is that of quarantine, which aligns precisely with that of modern-day quarantine. (Sofuoglu 2020) He then goes on to say that this hadith encourages people to stay home and considerably limit their human interactions in order to safeguard themselves. (Sofuoglu 2020) Mehfooz, also believes that this hadith teaches Muslims that they should prepare for a worst-case scenario when dealing with such matters and then adjust their behaviours once the true level of the threat is known. (Mehfooz 2021)

Although the scholars believe that this hadith clearly articulates the need for social distancing and quarantine, there are some who believe that there are also certain categories of people who are exempt from these obligations. Al-Munajjid notes that the hadith is primarily prohibiting a person from entering into or fleeing an area that is affected however, he says that this ruling is not for those leaving for reasons such as business, education and employment. (Islam Question and Answer 2016) His view is in line with that of past scholar Ibn Uthaymeen who explains in his book Sharh Riyadh as-Saaliheen, that it is permissible for a person to leave an infected land and return to their own homeland if they are finished doing what they had set out to do. He points out that this is different from a person who is trying to flee. (Islam Question and Answer 2016) Scholar Ibn Hajar al-Asqalani also shares the same view in his Fath al-Baari, he believes the hadith lays the blame solely on those fleeing a land from a pandemic and not on those leaving for permissible reasons like that of employment etc. (Islam Question and Answer 2016)

The second crucial hadith on this topic is also found in the hadith collection of Sahih al-Bukhari making it another sahih hadith that is both free of defects and is deemed to be reliable and sound. This hadith is relayed to us by yet another close companion to the Prophet named, Anas bin Malik. He narrates that the Prophet said, "(Death from) plague is martyrdom for every Muslim." Sahih al-Bukhari 5732 (Bukhari n.d.) Another similar hadith can also be found in the hadith collection of Jami al-Tirmidhi. However, in Tirmidhi’s collection not only is there word variation but in addition more detail is given. The hadith has been narrated by another close companion to the Prophet, Abu Hurairah. He reports that the Prophet said, “The martyrs are five: Those who die of the plague, stomach illness, drowning, being crushed, and the martyr in the cause of Allah” Jami at-Tirmidhi 1063 (Tirmidhi n.d.) This hadith has also been graded as sahih (reliable/sound) in the Jami al-Tirmidhi collection.

This hadith is narrated by, “Anas bin Malik b. al-Nadr b. DamDam b. Zayd b. Haram b. Jundub b. 'Amir b. Ghanm b. 'Ady b al-Najjar”. (Muslim Scholar Database 2010) Malik, like Waqqas was also a first-generation companion which means he is on the highest scale of ta’dil (validation). Malik, was born in Medina in the year 613 CE and died in Basra of natural causes in the year 712 CE. (Muslim Scholar Database 2010) Malik, was known as a courageous man who fought alongside the Prophet in all the Muslim battles. In addition to this he was also known for his truthfulness and honesty. He served the Prophet for many years and only ceased to do so when the Prophet died. Malik was extremely wealthy but despite this he disliked luxuries and the accumulation of material possessions and chose to live a life of humility and simplicity instead. He would spend his wealth on educating others and caring for the needy. As well as being a highly esteemed and close companion of the Prophet, Malik was also an exceptional scholar and was the third highest contributor of hadiths. He narrated, two thousand, two hundred and eighty-six hadiths. (Questions on Islam n.d.)

The scholars look at this second hadith from many different angles and derive from it clear outlines as to how a Muslim should respond to a pandemic or contagious disease in order to attain martyrdom. The first thing the scholars point out is that the hadith makes it clear that Muslims can and will catch the disease however, depending on their actions and attitude toward it, they may have the opportunity to attain a merciful reward from Allah (God). The person who contracts the contagious disease must firstly ensure they seek all methods of treatment available to him or her and then bare patience and remain in quarantine. They must also anticipate that the reward for their suffering comes from God alone and accept that nothing except what God ordains for them will come to pass. (Questions on Islam 2020) Mehfooz, agrees and further stresses that a Muslim must have the correct attitude toward a pandemic or contagious disease in order to receive such benefits. He points out that the Prophet condemned careless behaviour in regards to such matters, and would always urge believers to do their utmost in order to protect themselves and then rely on God through prayer and patience. (Mehfooz 2021)

Scholars, in addition to the above, have varied views on the responses that Muslims should undertake in order to receive benefit from a pandemic and potentially be rewarded with martyrdom. Hirani, from the outset points out that one does not need to succumb to the disease in order to attain martyrdom as the hadith, according to him, does not specify death as a condition. He believes that if one quarantines in his own home and does not travel, whilst firmly placing their full faith in God, will attain martyrdom regardless of whether they die or not. (Hirani n.d) Additionally, he believes that the contagious disease can become a form of punishment and not a mercy if one does not bare patience and does not have full trust in God’s wisdom. (Hirani n.d) He also points out that a person’s patience should be made manifest through their actions, in terms of staying home and refraining from travelling. (Hirani n.d) Ozalp, also points out that during a pandemic the loss of life, fortunes and livelihoods are an inescapable reality, however the Prophet tells us that all these losses will result in reward and martyrdom. (Ozalp 2020) 

The last of the three hadiths is also found in the collection of Sahih al-Bukhari, therefore it is graded as a sahih hadith (reliable/sound) and is free of all defects. It is narrated by Aisha, who is the close companion and beloved wife of the Prophet Muhammad. She tells of how she asked the Prophet about the plague and of how he responded to her by saying that the “Plague was a punishment which Allah used to send on whom He wished, but Allah made it a blessing for the believers. None (among the believers) remains patient in a land in which plague has broken out and considers that nothing will befall him except what Allah has ordained for him, but that Allah will grant him a reward similar to that of a martyr.” Sahih al-Bukhari 5734 (Bukhari n.d.) There is also another hadith with similar wording that can be found in the hadith collection of Sahih Muslim. Companion Usama b. Zaid reports that the Prophet said, “Plague is the sign of a calamity with which Allah, the Exalted and Glorious, affects people from His servants. So when you hear about it, don't enter there (where it has broken out), and when it has broken out in a land and you are there, then don't run away from it.” Sahih Muslim 2218b (Muslim n.d.) This hadith has also been graded as sahih (reliable/sound).

The narrator of the third hadith is “Aisha bint Abi Bakr ('Abdullah) b. 'Uthman b. 'Amir b. 'Amr b. Ka'b b. Sa'd b. Taym b. Murrahand.” (Muslim Scholar Database 2010) She is also deemed a first-generation companion which affords her the highest level of ta’dil (validation). Aisha, was born in Mecca in the year 614 CE and died of natural causes in Medina in the year 678 CE. Aisha was not only the much-loved wife of the Prophet but she was also the daughter of his beloved friend, Abu Bakr. Aisha, gained a great deal of knowledge from her time with the Prophet and went on to become one of the most renowned experts in Islam. (Muslim Scholar Database 2010) Aisha was ranked fourth among the companions who contributed the most hadiths, she narrated two thousand, two hundred and ten hadiths. (Questions on Islam n.d)

According to a number of early scholars, which include the likes of Malik and Hanbal, a pandemic or contagious disease is a form of punishment sent to humanity by God. (Pierre 2021, 2.1) Hirani, says that this hadith explains how Allah (God) sends tests and tribulations to humanity when deceit, dishonesty, immorality and wrongdoing become far reaching. He says that God does so in order that humans realize their wrongdoing and feel sincere remorse and turn back to their Creator. (Hirani n.d) Furthermore, he says that one should respond to a pandemic by taking care of themselves both physically and spiritually, which entails the seeking of medical treatment, quarantine, sound hygiene and they should repent to Allah (God). (Hirani n.d) In addition, Hirani does say that the pandemic can mean different things for different people and requires a varied response depending on the individual’s situation. He says that the pandemic is a test of patience for some and a purification of sins for others. For some it is a torment and admonition yet for devout Muslims it is a merciful blessing that will yield benefit and a rise in spiritual rank. Moreover, he tells of how it can also be a means of humbling the haughty and proud in order for them to return to their Creator in humility. (Hirani n.d) 

In conclusion, the Islamic response to a pandemic or contagious disease can be found in the hadiths of the Prophet Muhammad. The Prophet informs humanity of why pandemics and contagious diseases are sent and explains how the faithful should respond on both a physical and spiritual level in order to ensure a positive outcome in both this life and the next. Muslim scholars approach these hadiths from different angles in order to extract deeper meanings, which give the faithful a clear outline on how to respond to such trials. What is found is that the physical response the Prophet Muhammad articulated is in line with that of modern-day measures. However, the Prophet in addition considers the human spiritual response which makes it an overall more holistic and comprehensive response. 

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