Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Waba’ (Epidemic):
By this is meant the plague of ‘Amwas,
which occurred in the region of al-Sham in 17 or 18 AH,
and ended at the end of Safar,
then broke out again in ‘Amwas. When Umar radi Allahu anhu set out in Rabi‘ al-Awwal,
and when he reached Sargh, the last area of Hijaz near al-Sham, Abu ‘Ubaydah,
Khalid ibn al-Walid,
Yazid ibn Abi Sufyan,
Shurahbil ibn Hasanah, and ‘Amr ibn al-‘As,
who were each commanders of armies in different regions, and the commander-in-chief was Abu ‘Ubaydah,
informed him that the plague had become severe.

(2)
Mashayikh Quraysh min Muhajirati al-Fath:
These are the elderly people who migrated to Madinah after the conquest of Makkah,
even though, from a legal perspective, this was not considered hijrah (emigration),
but due to their leaving their homeland, it was described as hijrah.
The purpose is that only those Qurayshi chiefs were called who had migrated to Madinah after the conquest of Makkah,
and those who remained in Makkah were not called.

(3)
Ifraran min Qadar Allah:
Are we fleeing from Allah’s decree?
Nothing can happen without Allah’s will and permission,
therefore we should not fear being afflicted by the epidemic.

(4)
Law ghayruka qalaha, ya Aba ‘Ubaydah:
O Abu ‘Ubaydah! If only someone else had said this,
for you are such a noble Companion,
endowed with knowledge and intelligence,
for you to say this is extremely astonishing and surprising.
If someone else had opposed an issue on which the majority of the people of authority and experience had agreed,
I would have punished him,
but what can I say to someone of your knowledge, virtue, and my own trusted confidant?

(5)
Wa kana ‘Umar yukassiruhu khilafah:
Umar radi Allahu anhu, due to their intelligence, acumen, and capability,
did not like to disregard their opinion,
or after a consensus had been reached through consultation,
he did not like their opposition,
because this opinion had been formed after consultation and thorough deliberation,
and it was not an individual opinion.

(6)
Nafirr min Qadar Allah ila Qadar Allah:
Taking precautions or adopting protective measures is also part of Allah’s decree,
and this is not contrary to reliance (tawakkul) on Allah’s decree.
The Shari‘ah commands us to adopt means and resources.

(7)
‘Adawatan:
‘Aduwah:
The elevated edge of a valley,
Hasbah:
Lush and green,
Jadbah:
Barren,
arid and without vegetation.

Benefits and Issues:
From this hadith, it is understood that,
when necessary, the head of state
may leave his place of residence
to observe the conditions of another region,
to respond to the cries of the oppressed,
to fulfill the needs of those in need, and to eradicate the corrupt. He should consult with the people of authority or those of sound opinion regarding arising issues, and, in light of this, reach a final decision and implement it. He should value the people of knowledge and virtue and treat them according to their status and rank. In defending his opinion, he should use evidence and proof, and adopting precautionary measures is not contrary to reliance (tawakkul) or divine decree (qadar),
because the arrangement of measures is also dependent on Allah’s will;
without it, a person cannot take the path of caution and precaution.
If a person grazes his livestock in a lush and green area, this too is by Allah’s will and permission, and if he grazes them in a dry or barren area, that too is by Allah’s will and permission.
Without Allah’s will or permission, a person can do nothing.
Therefore, in all matters, one should adopt permissible means and resources and entrust the results to Allah.
It is not the case that whoever enters a plague-stricken area will necessarily die, nor that whoever flees from it will necessarily be saved, nor that fleeing will necessarily cause his death.
The ability to form a correct opinion is granted only by Allah,
therefore one should be grateful to Him.

Hadith Commentary:
This is a mention of the plague of ‘Amwas. The correspondence between the chapter and the hadith is evident.

Hadith Commentary:
➊
In the eighteenth year of Hijrah, in the month of Rabi' al-Thani, Umar radi Allahu anhu set out from Madinah Tayyibah to conquer the region of Sham (Greater Syria). Sargh is an area of Sham which is towards the direction of Hijaz; it was later conquered by Abu Ubaydah ibn al-Jarrah radi Allahu anhu.
(: ‘Umdat al-Qari: 253/16)

➋
If a person is in a city afflicted by plague, it is not permissible for him to leave from there even under the pretext of trade or to meet relatives and loved ones, because actions are judged by intentions. The Messenger of Allah sallallahu alayhi wa sallam forbade leaving a plague-stricken city because in doing so, one seeks to flee from the decree of Allah ta‘ala, whereas this is not permissible for anyone, for no matter how much a person tries, he cannot overcome divine decree and predestination (qada wa qadar).
(: Fath al-Bari: 431/12)

Hadith Commentary: Benefits and Issues: From the statement of Hazrat Salim radi Allahu anhu, it is understood that the firmness in Hazrat Umar’s radi Allahu anhu resolve was produced only after hearing the hadith. From some narrations, it is known that Hazrat Umar radi Allahu anhu expressed regret upon his return, so it is possible that when the epidemic ended quickly, he may have thought that if he had stayed in Sargh and then gone to Shaam after the epidemic had ended, the purpose for which he had set out on the journey would also have been fulfilled, and he would have acted upon the hadith as well. It is not the case that his opinion had changed and that he had come to consider entering an epidemic-stricken area as permissible.

Benefits and Issues:
Someone falling ill, then after undergoing treatment either recovering or not recovering, all of this happens by the decree of Allah, the Mighty and Majestic.
Therefore, in the case of an epidemic spreading, we have been taught this etiquette: that one should not go into an area afflicted by the epidemic, and the residents of that area should not flee from there (out of fear of the epidemic).
Rather, while remaining there, they should undertake treatment and adopt protective measures.
However, if someone has an important Shar‘i (Islamic legal) necessity, then that is a different matter.
In such a case, his going will not be considered as fleeing.