Concerning the Hadeeth :
There are no contagious diseases...Collected by Bukhari and Muslim
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Shaykh al-Albani stated:
The Hadeeth does not negate contagion. And leave us from what doctors say, because the Messenger's – ﷺ - statements confirming the presence of contagion is sufficient for us. We are not in need of the opinion of doctors concerning the Hadeeth:
There is no contagion...
In reality, if this Hadeeth is correctly and accurately understood, you will find that in addition to a negation of contagion, there is also an affirmation of contagion, and the contagion that is affirmed is different than the one that is negated. The contagion that is affirmed in this Hadeeth is in harmony with the contagion that is affirmed in other Ahadeeth. Therefore, what some doctors say about diseases being contagious does not contradict this Hadeeth.
To clarify; when the Messenger said:
There is no contagion…
One of the bedouins present understood that it is a total negation of contagion, and this understanding was inherited by some scholars. They negated contagion in totality according to the first part of the Hadeeth. However, if we research the different narrations of this Hadeeth, and we find that this Bedoiun understood that this was a total negation of contagion, and that due to this he had a misconception that he put forward to the Messenger – ﷺ. The response came confirming contagion. The Bedioun said;
O Messenger of Allah, we see that a camel with scabies mixes with healthy camels and transmits the disease to them.
The Messenger did not tell him that this was incorrect, or delusional, or from the beliefs of the people of Jahiliayah. He said, in conformation to the Bedouin, and in drawing his attention to what some people call the causer of the cause; who is Allah the Mighty and Majestic, he said;
And who transmitted the disease to the first one?
Therefore, this is an affirmation of contagion! However O Bedouin, think beyond this camel that you see, think about the first camel that Allah created the contagious disease in.
Therefore, in reality, with this Hadeeth the Messenger - ﷺ - had falsified the belief of the people of Jahiliyyah and also falsified the medical contagion referred to by doctors in this era. Because doctors, especially non-Muslims, when they affirm contagion, they affirm it without tying it to the will or decree of Allah, they don't. Meaning they make the causes the end all to everything. However, these causes may be delayed or advanced by the permission of Allah the Mighty, the One who created the causes and reasons. They do not think about this. Therefore today's doctors, especially the non-Muslims, have fallen into this same delusion that the people of Jahiliyyah had fallen into. This is why, to falsify this delusion, the Messenger - ﷺ - said:
There is no contagion...
But when this negation contradicted what the Arabs of Jahilyah believed, and one of them presented what he witnesses with his own eyes, the Messenger of Allah didn’t tell him he was delusional or incorect, he turned his attention to the fact that this very contagion he witnesses, is by the decree and creation of Allah. It is not that this camel, this animal that has been afflicted with scabies for example, it is not with its own ability, its own will and own decree that it transmitted the disease to healthy camels. No, this is not the case.
Therefore, this Hadeeth, as we have previously clarified, negates contagion and also affirms contagion. It negates the contagion of Jahiliyyah and affirms the legislated contagion. For this reason, other Ahadeeth confirm this second meaning; that there is contagion by the will and decree of Allah, and this does not contradict a Muslim avoiding it by taking precautions, as has been affirmed in Saheeh Mulsim, that a leper came to declare allegiance to the Messenger - ﷺ - and he said:
You may return for we have accepted your allegiance.
He refrained from shaking hands with him as he did with others, taking safety precautions. However, contagion is with the decree of Allah, and this is a sufficient explanation of this issue and all praise is due to Allah, lord of the worlds.
alathar.net: Silsilat al-Huda wan-Noor: 13/622
There is no contradiction between the Ahadeeth amongst the people of knowledge. Both were said by the Prophet – ﷺ – , he said :
There is no contagion, bad omens...
This is a negation of what the people of Jahiliyah used to believe regarding diseases, such as scabies. They believed that diseases transmit themselves on their own unfailingly, and that whoever comes into contact with a sick person would be afflicted with his disease. This is false, rather this happens with the permission and will of Allah. A healthy person may come into contact with a person suffering from leprosy and nothing happens to him, as is well known. This is why when the Prophet – ﷺ – was asked about healthy camels mixing with a camel afflicted with the scabies, then all the healthy camels get scabies, he said:
And who transmitted the disease to the first one?
As for his – ﷺ – statement:
Flee from the Leper as you would flee from the lion.
And his – ﷺ – statement in another Hadeeth:
Do not let the sick camel mix with healthy camels
The explanation is as follows:
It is not permitted to believe that diseases are transmitted unfailingly on their own (i.e.without the permission of Allah). However, one must take precautions from adverse circumstances taking place, such as keeping a safe distance from a sick person who has a disease that may be transmitted to a healthy person, like the scabies or leprosy. Likewise healthy camels should not be allowed to mix with diseased camels and so on, in taking precautionary measures so that adverse circumstances do not occur, and also as a protection from the whisperings of the Shaytan that may influence a person to believe that what happened to them or their camels was only because of the transmission [of the disease on its own].
The way Arabs used to believe in contagion, was that they believed that if a sick person came into contact with a healthy person, he would get the same disease unfailingly. They said to the Prophet – ﷺ – : O Messenger of Allah; camels would be healthy, then a camel with scabies would come into contact with them, then all of them would get the scabies. He – ﷺ – said:
And who transmitted the disease to the first one. There is no contagion and there are no bad omens.
The meaning: this is a negation of the understanding of contagion that the ignorant polytheists used to believe in; that diseases; such as the scabies can transmit themselves unfailingly. This is false.
As far as the effect of mixing [coming into contact with an ill person], then this was not negated by the Prophet – ﷺ –. Mixing may have an effect, a disease may be transmitted from an ill person to a healthy person due to coming into contact with them with the permission and order of Allah the Mighty. This is supported by his saying – ﷺ – :
Do not let a sick camel mix with healthy camels
Meaning: A person who owns a sick camel should not let it mix with healthy camels owned by someone else. This is a safety precaution. He also said:
Flee from the leper as you would flee from the lion.
This is all in taking safety precautions to avoid unfavorable circumstances taking place.
So the type of contagion that the disbelievers believed in is false; that the disease transmits itself unfailingly, it transmits itself naturally without the decree or permission of Allah, this is falsehood.
As for a disease being transmitted from a sick person to a healthy person by the permission of Allah then this is possible, this is why he – ﷺ – said:
Flee from the leper as you would flee from the lion.
Meaning; do not mix with a leper, his disease may be transmitted to you. He also said:
A diseased camel should not be allowed to mix with healthy camels.
The summary:
The Islamic legislation established the taking of precautions against things that cause harm, while believing that all things are in the Hands of Allah, nothing occurs without His decree. The belief of the polytheists that diseases transmit themselves by default unfailingly is false.
As for diseases being transmitted by the permission of Allah if He willed, then this is possible. This is why the Prophet ordered people to take safety precautions when he said:
A diseased camel should not be allowed to mix with healthy camels.
Flee from the leper as you would flee from the lion.
Even though he – ﷺ – took the hand of the leper, and ate with him and said:
Eat with the name of Allah.
He did so due to having complete dependence on Allah, and to clarify that all affairs are in the Hands of Allah the Mighty, and that it is Allah who is decreeing affairs to pass.
So if a person avoids mixing with the leper, then this is legislated as taking safety precautions. And if a person mixes with them or eats with them, in order to clarify that the affair is in the Hands of Allah, to clarify to the people that diseases do not transmit themselves by default unavoidably, that they are only transmitted by the permission of Allah, and to falsify the understanding of contagion by the people of Jahiliyyah, then this is good as the Messenger – ﷺ – did this.
The meaning is that the One who made the first camel sick with the scabies, is the One who made the others sick. He – ﷺ – then clarified to them that mixing (coming into contact) is a cause for disease transmission from the sick to the healthy by the permission of Allah. This is why he – ﷺ – said:
A diseased camel should not be allowed to mix with healthy camels.
This means the prohibition of allowing diseased camels to mix with healthy ones is because this type of mixing could cause diseases to be transmitted from sick camels to healthy ones by the permission of Allah. Another Hadeeth that supports this is his statement – ﷺ – :
Flee from the leper as you would flee from the lion.
This is because mixing with others may cause his disease to be transmitted to someone else. It has also been authentically reported from him – ﷺ – that the transmission of leprosy from a sick person to a healthy person only happens by the permission of Allah, and it is not an unfailing reason/cause.
The summary:
The Ahadeeth on this topic prove that the people of Jahiliyyah’s understanding of contagion is false; that diseases transmit themselves by default unavoidably. Rather the affair is in the Hands of Allah the Majestic, if He wills the disease will be transmitted from the Ill to the healthy, and if Allah wills, this will not transpire. However Muslims are ordered to take valid safety precautions and avoid what leads to unfavorable circumstances.
Shaykh ibn 'Uthaymeen stated:
Only the outward meaning of the Hadeeth (about fleeing from the leper) contradicts the statement of the Messenger – ﷺ :
There is no contagion and no bad omens
There is no doubt about this, because if diseases were not contagious, then why would it harm us if the leper mixed with us?
However, the scholars may Allah have mercy upon them - explained that the contagion that the Messenger of Allah – ﷺ – negated, is only the type of contagion that the people of Jahiliyyah used to believe in; that diseases are transmitted unfailingly. This is why the Bedouin said:
O Messenger of Allah! How can there be no contagion when there are perfectly healthy camels, then a camel with scabies mixes with them and they all get scabies?He – ﷺ – responded:
And who transmitted it to the first one?
The Answer:
The One who caused [the first one to have] the scabies is Allah. Therefore, the scabies that were transmitted from the sick camel to the healthy camels is also by the order of Allah the Mighty. All of it is by the order of Allah the Glorified.
His – ﷺ - statement:
There is no contagion
Contagion exists, and what proves its existence is his – ﷺ – statement:
A diseased camel should not be allowed to mix with healthy camels.
Meaning: A person who owns a sick camel should not let it mix with healthy camels owned by someone else, so that the contagious disease is not transmitted. His statement:
Flee from the leper as you would flee from the lion.
Leprosy is a terrible and highly contagious disease that can destroy a person. It has even been said that it is the plague. The order to stay away from the leper is so that his disease is not transmitted to you. In this Hadeeth is an affirmation that contagion exists. However, its effect is only by the order of Allah, it is not something that is inevitable, in that it is the cause and the causer. The Prophet – ﷺ – ordered us to flee, and to prevent the sick from mixing with the healthy as precautionary measures, not that the causes have an effect on their own. Causes do not have an effect on their own, however, we must avoid the things that may be a cause for affliction, due to Allah’s saying:
And do not throw yourselves into destructionAl-Baqarah: 195
It cannot be said that the Messenger of Allah – ﷺ – negated the effects of contagion, because this understanding is falsified by reality, and by the other Ahadeeth.
If someone says: When the Messenger of Allah – ﷺ – said there is no contagion, a man said; O Messenger of Allah! Camels are perfectly healthy, then a camel with scabies mixes with them and they all get scabies? He responded – ﷺ –
And who transmitted it to the first one?
Meaning:
The first camel became sick without contagion, rather it became sick by the decree of Allah the Majestic. Likewise when the disease was transmitted, it was only transmitted by the decree of Allah.
Things could have a known cause, and they could have a cause that is not known. So the cause for the first camel getting sick is unknown, except that we know that it was by the decree of Allah the Mighty. The second camel getting sick has a known cause [contagion], but if Allah had not willed for the camel to get sick, it wouldn’t have gotten sick. This is why some camels would get the scabies, but then be cured and survive. The same applies to the plague, cholera and other contagious diseases, there could be one member of a household with the disease, and other members of the household get it and perish, while others do not get it.
Ok, we are going to repeat this again because it is important. This negation, is it a negation of the presence [of contagion]?
No!
Why? Because it is present, and the speech of the Messenger – ﷺ – is always correct, it cannot contradict reality. Therefore, it is a negation of its [unfailing] effect [not its presence]. Furthermore, if some of these (issues mentioned in the Hadeeth) have a known effect [i.e. it is known that the disease is contagious] then this is a negation that it has an effect on its own. If some of them do not have an effect [i.e like bad omens] then it is a negation of the imagined effect as well, because there is no basis for it.
So let us start with the first issue; contagion. Is there contagion? Contagion exists, and what proves its existence is the statement of the Messenger of Allah – ﷺ – :
A diseased camel should not be allowed to mix with healthy camels.
A person who owns a sick camel should not let it mix with healthy camels owned by someone else.
Why?
So that the contagious disease is not transmitted.
...
His statement:
Flee from the leper as you would flee from the lion.
Why?
So that his contagious disease is not transmitted to you. This is an affirmation of contagion and its effect, its an affirmation for the effect of contagion. However, is its effect unfailing, where it is the cause itself?
No!
However, the Messenger ordered us to escape from the leper, and to prevent the diseased camel from mixing with healthy camels, as safety precautions, not because they themselves have an effect on their own. Causes do not have an effect on their own, but what must we avoid? We must avoid the things that may be a cause for harm:
And do not throw yourselves into destruction.
We cannot say that the Messenger – ﷺ – negated the effect of contagion, or that it is a cause for diseases to transmit, because firstly, this is falsified by other Ahadeeth, and secondly, it is falsified by reality…[repeat of the explanation of: "And who transmitted it to the first one?]
Shaykh Muqbil, may Allah have mercy upon him, stated:
To proceed, concerning the Ahadeeth of the existence of contagion and the Hadeeth of no contagion, then the Sahabah themselves differed about this, as did the scholars after them. Abu Hurayrah - may Allah be pleased with him - used to narrate the Hadeeth that there is no contagion, he then stopped narrating it and started narrating the Hadeeth:
Flee from the leper as you would flee from the Lion.
So his opinion was that contagion does have an effect (i.e that diseases are contagious).
'Aisha, may Allah be pleased with her, was of the opinion that contagion has no effect, and the scholars, may Allah have mercy upon them, had opinions concerning this.
As far as the Hadeeth of Abu Hurayrah that diseases are not contagious, they said that diseases do not transmit themselves on their own as the people of Jahiliyyah used to believe, but they are only transmitted by the permission of Allah.
Others said that diseases are not contagious, and that the Prophet – ﷺ – only ordered us to flee from the leper as we would free from a lion in order to safeguard our 'Aqeedah, so that a healthy person does not come into contact with an ill person and then gets sick and says: The Prophet – ﷺ – said contagion does not exist and yet here I am; a contagious disease has been transmitted to me. So to preserve the correct creed, the Prophet – ﷺ – said:
Flee from the leper as we would free from the lion.
When the Prophet – ﷺ – said that there was no contagion, a Bedouin said: "How is it possible then that a diseased camel starts mixing with perfectly healthy camels and then they get the same disease?
The Prophet – ﷺ – said :
And who transmitted the disease to the first camel?Al-Hafidh
There is indeed nothing to prevent Allah from making close contact a cause for the transmission of a disease from the ill to the healthy, just as Allah the Majestic placed poison in poisonous animals, so the poison is transferred through the sting. What was negated in the opinion of Ibnul Qayyim was the belief of the people of Jahiliyyah; that contagion has an effect on its own, without the permission of Allah the Glorified.
I am of the opinion that there is no contagion, due to the evidence that preceded where the Messenger – ﷺ – said:
And who transmitted the disease to the first one.
As for those who say that it is impossible for there not to be contagion due to what we know from medical advancements, then this opinion was already held by the Sahabah and those who came after them, there is no issue with it, but the permission of Allah must be stipulated. And this opinion must not be rebuked, even though I believe that contagion does not have an effect as has been negated by the Prophet – ﷺ – a when he said:
And who transmitted it to the first one?
And Allah knows best.
Gharat al-Ashritah: 1/383 Muqbel.net
Shaykh 'Abdul Muhsin al-'Abbad stated:
The type of contagion that is negated here (in the Hadeeth) is the understanding that diseases are contagious on their own unfailingly, through mixing and close contact; and this is negated (false) no doubt.
A healthy person coming into close contact with a person who has a contagious disease could be a cause for the transmission of the disease, but it's not inevitable. Because the cause may exist but the consequence/effect may not (come to exist), it is the Hands of Allah the Majestic. So believing that diseases are transmitted on their own unfailingly is false, it is not correct and it is what was negated (in the Hadeeth).
However, believing that the presence of an ill person in close contact with a healthy person can be a cause for the transmission of a disease by the permission of Allah, or that there can be close contact without transmission, such that the healthy person remains healthy, then all this happens and is a reality. Because the issue is not inevitable, that simply the mixing of an ill person with a healthy person would cause the disease to be transmitted. Rather the affair is with the will and decree of Allah. If He wills it, the disease will be transmitted, and if He doesnt, it won’t. All of this goes back to the will and decree of Allah. However, precautions must be taken...
alharamain.gov.sa
Shaykh Saleh al-Fawzan stated:
The meaning of this Hadeeth is clear. It means that it is not permissible to believe that a disease transmits itself unfailingly. Rather, it is transmitted by the permission of Allah the Glorified.
A person must depend on Allah, supplicate to Allah, as well as stay away from places that have a contagious disease, due to the statement of the Messenger of Allah – ﷺ :
Flee from the Leper as you would flee from the lion.
He also prohibited having a diseased camel mix with healthy camels, and that if there is an outbreak of a plague in a country, a person within that country should not leave, and a person outside the country should not enter it. All of this is due to taking safety precautions. So contagious diseases exist, but they are only transmitted with the decree of Allah the Majestic.
alfawzan.af.org.sa
Shaykh Sulayman ar-Ruhayli, after mentioning the outwardly contradictory Ahadeeth, stated:
Therefore my brothers, we have a legislative text that negates contagion:
There is no contagion
Likewise the statement of the Prophet – ﷺ – to the Bedouin:
And who transmitted the disease to the first one?
We also have legislative texts that indicate that diesases are contagious:
Flee from the leper as you would flee from the lion.
Do not allow a sick camel to mix with healthy camels.
And the Prophet – ﷺ – practiced this. So what do we do?
Some scholars claimed that the Hadeeth [of the negation of contagion] has been abrogated, and others claimed that some Ahadeeth are more authentic than others [therefore the more authentic Ahadeeth take precedence over the less authentic]. Others combined the [outwardly] conflicting Ahadeeth.
So how do we combine between these Ahadeeth? The correct opinion of the scholars is what was already mentioned. His – ﷺ – saying:
There is no contagion
It means that it does not have any effect on its own, but its effect only comes to pass with the permission of Allah. If He wills He would allow it to happen/transmit and if He doesn't He would prevent it. You can find someone who mixes with an ill person but the disease is not transmitted to him, and you find another who mixes with an ill person and the disease is transmitted to him. The affair is by the permission of Allah.
So what was negated was the belief of the people of Jahiliyyah, that the disease has an effect on its own, and transmits itself on its own [unfailingly].
As for taking precautions to prevent the cause, then this is legislated and this is why I mentioned to you that the Prophet – ﷺ – said to the man from the delegation of Tahqeef who suffered from leprosy;
Return for we have accepted your allegiance [without physically shaking his hand].
This understanding is necessary brothers, for indeed the reality is that some diseases are transmitted from the ill person to those who come in close contact with him, and some diseases are not. And the legislation can never contradict reality and what is perceived [with the senses], and this is clear in the legislative texts.
So if a person asks us;
Are diseases contagious?
We respond by saying the answer is detailed:
If you mean that diseases are transmitted on their own and have an effect on their own, then there is no contagion for sure. But if you mean that contagion is a cause [for the spread of disease] by the permission of Allah, then this is present and contagious diseases exist.
todayPublished:Jun 14, 2021
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الحديث :
لا عدوى و لاطيرة و لا هامة و لا صفرمتفق عليه
انتقل الى تعليق :
قال الشيخ الألباني رحمه الله :
لا الحديث لا ينفي و دعنا و الأطباء لأنه في ما جاء عن الرسول عليه السلام من إثبات العدوى ما يغنينا عن آراء الأطباء .
حديث " لا عدوى " في الحقيقة إذا فهم فهما صحيحا دقيقا فيه نفي عدوى و فيه إثبات عدوى و المثبت في الحديث غير المنفي فيه و المثبت في الحديث يلتقي مع أحاديث أثبتت العدوى وبالتالي ما يقوله الأطباء في بعض الأمراض المعدية لا ينافي حينذاك الحديث
بيان ذلك لما قال الرسول عليه السلام :
لا عدوى و لاطيرة و لا هامة و لا صفرفهم أحد الحاضرين من الأعراب البدو أن قوله عليه السلام "لا عدوى" هو نفي للعدوى على الإطلاق و هذا فهم يعني توارثه بعض أهل العلم فنفوا العدوى إطلاقا بناء على الطرف الأول من الحديث
لكنّنا إذا تابعنا رواية الحديث ووجدنا ذلك الرجل البدوي الأعرابي فهم نفس الفهم " لا عدوى ... " أي مطلقا بناء على هذا الفهم ورد عليه إشكال فطرحه على الرسول عليه السلام فجاءه الجواب بما يثبت العدوى ذلك الرجل قال :
يا رسول الله إنّنا نرى الجمل الأجرب يدخل بين الجمال السليمة فيعديهاما قال له الرسول عليه السلام هذا خطأ و هذا وهم و هذا من عقائد الجاهلية لكنه قال مقرا له و ملفتا نظره إلى ما يسمّى ببعض التعابير إلى مسبب الأسباب و هو الله عزّ وجلّ قال له :
فمن أعدى الأول ؟
إذا هنا عدوى لكن يا اعرابي يا بدوي ارجع إلى الوراء هذا الجمل الذي رأيته دخل ... الأول الذي خلق الله فيه العدوى فإذا الرسول عليه السلام الحقيقة بهذا الحديث يبطل عادة جاهلية و يبطل أيضا عدوى طبية في هذا الزمان لأن الأطباء خاصة الكفار منهم حينما يثبتون العدوى لا يربطونها بإرادة الله و مشيئته لا . يعني هم يجعلون الأسباب هي كل شيء أما هذه الأسباب قد تتخلف و قد تتأخر بمشيئة الله عزّ وجلّ خالق الأسباب و المسببات فهذا ما لا يفكرون فيه إذا الأطباء اليوم خاصة الكفار منهم وقعوا في نفس الوهم الذي كان وقع فيه أهل الجاهلية الأولى من هنا قال عليه السلام لإبطال هذا الوهم " لا عدوى ... " فلما عارض هذا النفي ما كان قائما في ذهن العرب في الجاهلية و أورد من يشاهده بعينه ما قال له الرسول لا أنت واهم ، أنت مخطئ لكنّه لفت نظره إلى أنّ هذه العدوى التي تراها هي بخلق الله و تقديره و ليس أنّ هذا الجمل الحيوان المصاب بداء الجرب مثلا هو بقدرته و بإرادته و مشيئته يعدي الجمال السليمة لا ليس الأمر كذلك .
إذا فالحديث هذا كما قلنا آنفا ينفي عدوى و يثبت عدوى ، ينفي عدوى الجاهلية و يثبت العدوى الشرعية من هنا جاءت أحاديث تؤكد هذا المعنى الثاني أي هناك عدوى بإرادة الله و مشيئته و ذلك لا ينافي أن يتحاشاها المسلم أخذا بالأسباب كما جاء في صحيح مسلم أن رجلا مجذوما جاء ليبايع الرسول عليه السلام فقال له " ارجع فإنا قد بايعناك " و أبى أن يصافحه كما كان يصافح الآخرين هذا من باب الأخذ بالأسباب لكن العدوى هي بمشيئة الله .
و بهذا القدر كفاية و الحمد لله رب العالمين .
قال الشيخ ابن باز رحمه الله :
كانت العرب تعتقد العدوى، ويقولون: إنه إذا خالط المريض الأصحاء؛ أصيبوا بمثل مرضه، وقالوا للنبي ﷺ :
يا رسول الله! الإبل تكون كذا وكذا، فيخالطها البعير الأجرب فتجرب، فقال عليه الصلاة والسلام :
فمن أعدى الأول، لا عدوى ولا طيرة.
والمعنى نفي العدوى التي يعتقدها الجهال من المشركين، وأن المرض كالجرب ونحوه يعدي بطبعه هذا باطل، أما كون الخلطة تؤثر، فهذا ما نفاها النبي ﷺ، الخلطة قد تؤثر، قد ينتقل المرض من المريض إلى الصحيح بسبب الخلطة بأمر الله بإذن الله جل وعلا لقوله ﷺ :
لا يورد ممرض على مصح
يعني : لا يورد صاحب إبل مراض على صاحب إبل صحاح؛ من باب تجنب أسباب الشر، وقال :
فر من المجذوم فرارك من الأسد
هذا من باب اجتناب أسباب الشر.
فالعدوى التي يعتقدها الكفار باطلة، وهو كون المرض ينتقل بنفسه، ويعدي بطبعه من دون قدر الله ولا مشيئته، هذا باطل.
أما كون المرض قد ينتقل من المريض إلى الصحيح بإذن الله فهذا قد يقع، ولهذا قال ﷺ :
فر من المجذوم فرارك من الأسد
يعني : لا تجالسه؛ قد ينتقل مرضه إليك، وقال:
لا يورد ممرض على مصح يعني: إذا ورد الجميع الماء فالممرض صاحب الإبل المراض لا يوردها مع صاحب الإبل الصحاح، هذا له وقت وهذا له وقت، بعدًا عن العدوى، بعدًا عن انتقال المرض من المريضة إلى الصحيح.
والخلاصة:
أن الشريعة جاءت باجتناب أسباب الشر، مع الإيمان بأن الأمور بيد الله وأنه لا يقع شيء إلا بقضائه وقدره، فاعتقاد المشركين أن العدوى تنتقل حتمًا بنفسها وطبعها هذا باطل، أما كونه ينتقل بإذن الله إذا شاء فهذا واقع، ولهذا أمر النبي ﷺ بأسباب الوقاية وقال: لا يورد ممرض على مصح، فر من المجذوم فرارك من الأسد، مع أنه ﷺ أخذ بيد المجذوم وأكل معه وقال: كل باسم الله ثقة بالله؛ ليبين أن الأمور بيد الله سبحانه، وأن الله هو الذي يقدر الأمور، فإذا اجتنب مخالطة المجذومين هذا هو المشروع بعدًا عن الشر، ولو فعل ذلك وأكل معهم؛ لبيان أن الأمور بيد الله، وليتضح للناس أن المرض لا يعدي بطبعه، وأنه إنما ينتقل بقدر الله، إذا فعل هذا بعض الأحيان؛ لإبطال العدوى التي يعتقدها الجاهليون هذا حسن كما فعله النبي ﷺ. نعم.
كيف نوفق بين الحديثين الشريفين :
لا عدوى ولا طيرة
و
فر من المجذوم فرارك من الأسد ؟
لا منافاة عند أهل العلم بين هذا وهذا، وكلاهما قاله النبي ﷺ حيث قال :
لا عدوى ولا طيرة ولا هامة ولا صفر ولا نوء ولا غول
وذلك نفي لما يعتقده أهل الجاهلية من أن الأمراض كالجرب تعدي بطبعها، وأن من خالط المريض أصابه ما أصاب المريض، وهذا باطل، بل ذلك بقدر الله ومشيئته، وقد يخالط الصحيح المريض المجذوم ولا يصيبه شيء كما هو واقع ومعروف؛ ولهذا قال النبي ﷺ لمن سأله عن الإبل الصحيحة يخالطها البعير الأجرب فتجرب كلها، قال له عليه الصلاة والسلام :
فمن أعدى الأول
وأما قوله ﷺ :
فر من المجذوم فرارك من الأسد
وقوله ﷺ في الحديث الآخر:
لا يورد ممرض على مصح
فالجواب عن ذلك :
أنه لا يجوز أن يعتقد العدوى، ولكن يشرع له أن يتعاطى الأسباب الواقية من وقوع الشر، وذلك بالبعد عمن أصيب بمرض يخشى انتقاله منه إلى الصحيح بإذن الله كالجرب والجذام، ومن ذلك عدم إيراد الإبل الصحيحة على الإبل المريضة بالجرب ونحوه؛ توقيًا لأسباب الشر وحذرًا من وساوس الشيطان الذي قد يملي عليه أنما أصابه أو أصاب إبله هو بسبب العدوى.
والمعنى أن الذي أنزل الجرب في الأول هو الذي أنزله في الأخرى، ثم بين لهم ﷺ أن المخالطة تكون سبباً لنقل المرض من الصحيح إلى المريض، بإذن الله ، ولهذا قال ﷺ: لا يورد ممرض على مصح.
والمعنى: النهي عن إيراد الإبل المريضة ونحوها بالجرب ونحوه مع الإبل الصحيحة؛ لأن هذه المخالطة قد تسبب انتقال المرض مع المريضة إلى الصحيحة بإذن الله، ومن هذا قوله ﷺ: فر من المجذوم فرارك من الأسد، وذلك لأن المخالطة قد تسبب انتقال المرض منه إلى غيره، وثبت عنه ﷺ أن انتقال الجذام من المريض إلى الصحيح إنما يكون بإذن الله، وليس هو شيئاً لازماً.
والخلاصة:
أن الأحاديث في هذا الباب تدل على أنه لا عدوى على ما يعتقده الجاهليون من كون الأمراض تعدي بطبعها، وإنما الأمر بيد الله سبحانه. إن شاء انتقل الداء من المريض إلى الصحيح وإن شاء سبحانه لم يقع ذلك.
ولكن المسلمين مأمورون بأخذ الأسباب النافعة، وترك ما قد يفضي إلى الشر.
وقال الشيخ
قال ابن عثيمين رحمه الله :
وظاهر هذا الحديث يعارض قوله صلّى الله عليه وسلّم :
لا عدوى ولا طِيَرة
ولا شك في هذا؛ لأنه إذا انتفت العدوى، فماذا يضرنا إذا كان المجذوم بيننا.
ولكن العلماء ـ رحمهم الله ـ أجابوا بأن العدوى التي نفاها الرسول صلّى الله عليه وسلّم، إنما هي العدوى التي يعتقدها أهل الجاهلية، وأنها تعدي ولا بد، ولهذا لما قال الأعرابي: يا رسول الله كيف يكون لا عدوى، والإبل في الرمل كأنها الظباء، يعني ليس فيها أي شيء ـ يأتيها الجمل الأجرب فتجرب؟! فقال النبي صلّى الله عليه وسلّم: مَنْ أعدى الأول ؟
والجواب:
أن الذي جعل فيه الجرب هو الله، إذاً فالعدوى التي انتقلت من الأجرب إلى الصحيحات كان بأمر الله عزّ وجل، فالكل بأمر الله تبارك وتعالى.
الشرح الممتع : 11/ 120
فقوله :
لا عدوى
العدوى موجودة ، ويدل لوجودها قوله ﷺ :
لا يورد ممرض على مصح
أي : لا يورد صاحب الإبل المريضة على صاحب الإبل الصحيحة ؛ لئلا تنتقل العدوى .
وقوله ﷺ :
فر من المجذوم فرارك من الأسد
والجذام مرض خبيث معد بسرعة ويتلف صاحبه ؛ حتى قيل : إنه الطاعون ؛ فالأمر بالفرار من المجذوم لكي لا تقع العدوى منه إليك ، وفيه إثبات لتأثير العدوى ، لكن تأثيرها ليس أمرا حتميا ، بحيث تكون علة فاعلة ، وأمر النبي ﷺ بالفرار ، وأن لا يورد ممرض على مصح من باب تجنب الأسباب لا من باب تأثير الأسباب نفسها ؛ فالأسباب لا تؤثر بنفسها ، لكن ينبغي لنا أن نتجنب الأسباب التي تكون سببا للبلاء ؛ لقوله تعالى :
ولا تلقوا بأيديكم إلى التهلكة
البقرة : 195
ولا يمكن أن يقال : إن الرسول ﷺ ينكر تأثير العدوى ؛ لأن هذا أمر يبطله الواقع والأحاديث الأخرى .
فإن قيل : إن الرسول ﷺ لما قال : " لا عدوى . قال رجل : يا رسول الله ! الإبل تكون صحيحة مثل الظباء ، فيدخلها الجمل الأجرب فتجرب ؟ فقال النبي ﷺ : فمن أعدى الأول ؟
يعني :
أن المرض نزل على الأول بدون عدوى ، بل نزل من عند الله عز وجل ؛ فكذلك إذا انتقل بالعدوى ؛ فقد انتقل بأمر الله ، والشيء قد يكون له سبب معلوم وقد لا يكون له سبب معلوم ، فَجَرَبُ الأول ليس سببه معلوما ؛ إلا أنه بتقدير الله تعالى ، وجرب الذي بعده له سبب معلوم ، لكن لو شاء الله تعالى لم يجرب ، ولهذا أحيانا تصاب الإبل بالجرب ، ثم يرتفع ولا تموت ، وكذلك الطاعون والكوليرا أمراض معدية ، وقد تدخل البيت فتصيب البعض فيموتون ويسلم آخرون ولا يصابون .
الشيخ : طيب نعيد مرة ثانية لأن هذا مهم، هذا النفي هل هو نفي للوجود ؟ لا لماذا ؟ لأنها موجودة وكلام الرسول عليه الصلاة والسلام حق لا يخالف الواقع إذن نفيٌ لتأثيرها ثم إن كان شيء منها له تأثير معلوم فهو نفي لتأثيره بنفسه نعم وإن كان شيء منها لا تأثير له فهو نفي لتأثيره الموهوم أيضاً ، لأنه ما له أصل طيب الآن لا عدوى
نبدأ بالأول لا عدوى ، العدوى موجودة ؟ ها العدوى موجودة ويدُل لوجودها قول الرسول عليه الصلاة والسلام :
لا يورد ممرض على مصح
لا يورِد ممرض صاحب الإبل المريضة على مُصح على صاحب إبل صحيحة لماذا؟ ها لئلا تنتقل العَدوى وقولُه :
فِر من المجذوم فرارك من الأسد
والجُذام نسأل الله العافية مرض خبيث معدي يُتلف صاحبه ويعدي بسرعة حتى إن بعضهم قال هو الطاعون فيقول :فر من المجذوم فرارك من الأسد
لماذا ؟
لئلا تقع العدوى منه إليك وهذا إثبات للعدوى
لتأثيرها إثبات لتأثيرها ولكن هل تأثيرها هذا أمر حَتمي بحيث تكون هي عِلةً فاعلة أو لا ؟
الجواب : لا .
ولكن الرسول ﷺ أمر بأن نفر من الأسد ونهى أن يورد ممرض على مصح من باب تجنب الأسباب لا من باب تأثير الأسباب بنفسها الأسباب ما تؤثر بنفسها لكن ينبغي لنا أن نتجنب إيش؟ الأسباب التي تكون سبباً للبلاءولا تُلقوا بأيديكم إلى التهلكةولا يمكن أن نقول إن الرسول عليه الصلاة والسلام يُنكر تأثير العدوى وأنها سبب لانتقال المرض لأن مثل هذا أولاً يُبطله الأحاديث الأخرى وثانياً : يبطله الواقع
قال الشيخ مقبل بن هادي الوادعي رحمه الله :
أما بعد : فأحاديث العدوى وأحاديث : لا عدوى ، قد اختلف فيها الصحابة أنفسهم ، ثم العلماء بعدهم ، فأبو هريرة رضي الله عنه كان يروي حديث :
لا عدوىثم أمسك عنه ، وصار يروي حديث :
فر من المجذوم فرارك من الأسد، فهو يرى أن العدوى تؤثر .
وعائشة رضي الله عنها ترى أن العدوى لا تؤثر ، والعلماء رحمهم الله لهم أقوال في هذا :
فحديث أبي هريرة :
لا عدوىقال بعضهم : لا عدوى مؤثرة بطبعها كما كان يعتقد الجاهليون ولكن بإذن الله سبحانه وتعالى .
وقال بعضهم : بنفي العدوى ، وإنما قال النبي - ﷺ - :
فر من المجذوم فرارك من الأسد
محافظة على سلامة العقيدة حتى لا يخالط المصح المريض فيمرض المصح ، فيقول : إن النبي - صلى الله عليه وعلى آله وسلم - يقول : " لا عدوى " ، وها أنا قد أصبت وأعديت ، فمن أجل المحافظة على العقيدة
قال النبي - ﷺ - :
فر من المجذوم فرارك من الأسد
والنبي - ﷺ - عند أن قال :
لا عدوى" فجاء أعرابي فقال : ما بال البعير يدخل بين الأبل وهي كالظباء - أي البعير الأجرب - فتعدى ، فقال النبي - ﷺ - : " من أعدى الأول " .
والحافظ ابن القيم رحمه الله يقول كما نقل عنه في فتح المجيد شرح كتاب التوحيد : إنه لا يمنع أن يجعل الله في مخالطة المصح للمريض سبباً لعدوى المصح ، كما أن الله سبحانه وتعالى جعل في ذوات السموم السم ، فينتقل منها اللديغ ، والمنفي عند الحافظ ابن القيم ما تعتقده الجاهلية أن العدوى مؤثرة بذاتها لا بإذن الله سبحانه وتعالى .
والذي يظهر لي أنه لا عدوى بدليل ما تقدم أن النبي - ﷺ - قال :
فمن أعدى الأول ؟ " ،
وأما القائل : من المستحيل ألا تحدث عدوى ، لما حصل من الاكتشافات فهذا هو مسبوق من الصحابة ومن بعدهم ولا شيء عليه ، لكن ينبغي أن يقيدها بإذن الله سبحانه وتعالى ولا ينكر عليه ، وإن كنت أرى أن العدوى لا تؤثر كما نفاها النبي - ﷺ - وقال :
فمن أعدى الأول ؟والله أعلم .
كتاب غارة الأشرطة : 1 / 383 - 384 Muqbel.net
قال الشيخ عبد المحسن العباد حفظه الله :
والعدوة المنفية : هو اعتقاد ان كون هذه الأمور وهذه الأشياء التي يكون بها الاختلاط و اتصال بعضها البعض انها معدية بطبعها، وهذا منفي لا شك .لان وجود المريض الذي به مرض معدي بجنب الصحيح قد يكون سببا في الانتقال . ولكنه ليس بلازم ان يكون ذلك، فقد يوجد السبب ويتخلف المسبب باذن الله عز وجل .
فإعتقاد ان العدوة حاصلة بالطبع وان هذا شي لازم. هذا باطل ، ليس بصحيح ، هذا منفي .
و اما كون الاعتقاد ان وجود المريض مع الصحيح قد يجعله الله سببا في انتقال العدوى وقد يوجد الاتصال ولا يوجد عدوى ، يبقى المريض المرض فيه والصحيح يسلم من مرض المريض ؛ فذلك حاصل وواقع ، لان الأمر ليس جاريا على الطبع وانه مجرد اختلاط المريض بالصحيح يعدية .
فالأمر يرجع إلى مشيئة الله وارادته . فإن شاء ان يعدي اعدى وان شاء ان لا يعدي لا يعدي ، وكل ذلك يرجع إلى مشيئة الله وارادته . لكن الاخذ بالاسباب مطلوب
alharamain.gov.sa
قال الشيخ صالح الفوزان حفظه الله :
قال الشيخ سليمان الرحيلي حفظه الله :
todayتاريخ الإضافة :Jun 14, 2021
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