There are many hadith which explain that sickness expiates
evil deeds and wipes out sins. Of these, some are given below:
Abu Hurairah narrates that the Prophet, peace be upon him,
said: "When Allah wants to be good to someone, He tries
him with some hardship."
Abu Hurairah also reports that Allah's Messenger, peace be
upon him, said: "For every misfortune, illness, anxiety,
grief, or hurt that afflicts a Muslim -even the hurt caused by
the pricking of a thorn - Allah removes some of his
sins." Ibn Mas'ud said: "I visited the Messenger of
Allah, peace be upon him, while he had a fever. I exclaimed:
'O Messenger of Allah! You have a high fever! ' He said: 'My
fever is as much as two among you [might have]. ' I asked: 'Is
it because you have a double reward?' He replied: 'Yes, that
is right. No Muslim is afflicted with any hurt, even if it is
no more than the pricking of a thorn, but Allah wipes off his
sins because of it and his sins fall away from him as leaves
fall from a tree'."
Abu Hurairah said: "The Prophet, peace be upon him,
remarked: 'The example of a believer is like a fresh tender
plant; from whichever direction the wind blows, it bends the
plant. But when the wind dies down, it straightens up again.
(Similarly a believer is tested by afflictions to strengthen
his faith and heart, and he remains patient and firm). And an
evil person is like a pine tree which remains hard and stiff
until Allah breaks it whenever He wills."
Anyone suffering from an illness should remain patient, for
there is no reward better or more enriching than that reserved
for those who endure in patience.
Suhaib ibn Sinan narrated that the Prophet, peace be upon
him, said: "How remarkable is the case of the believer!
There is good for him in everything, but this is not the case
for anyone except for the believer. When the believer receives
any good, he is thankful to Allah, and gets a reward. And when
some misfortune befalls him, he endures it patiently, for
which he is (also) rewarded."
Anas narrates: "I heard the Prophet, peace be upon
him, saying: 'Allah says: "When I afflict a servant of
mine with respect to his two most beloved things (meaning his
eyes), and he endures it patiently, I grant him paradise in
return'."
'Ata ibn Rabah related that he heard Ibn 'Abbas say:
"Shall I show you a woman of Paradise?"I said:
"Yes, indeed." He said: "A black woman came to
the Prophet, peace be upon him, and said: 'I suffer from
epileptic fits, and because of these, (at times) my body
becomes uncovered. Would you invoke Allah, the Exalted One, to
cure me of this disease? ' The Prophet, peace be upon him,
said: 'If you wish, you can be patient and you will attain
Paradise (for this suffering). But if you prefer, I will pray
to Allah, the Exalted, to cure you of it?' The woman said: 'I
will be patient,' then added: 'I become uncovered (when I have
fits), so invoke Allah for me that I do not become uncovered.
' So the Prophet, peace be upon him, prayed for her."
It is permitted for a patient to complain of his pain and
illness to a physician or a friend, provided he does not do so
to express his or her anger or impatience. It was mentioned
earlier that the Prophet, peace be upon him, said: "My
fever is as severe as that of any two of you." Once 'Aisha
complained to the Messenger of Allah, peace be upon him, about
her headache, lamenting: "O my head." He retorted:
"Nay, rather (I should say) O my head!" Likewise it
is reported that 'Abdullah ibn Al-Zubair asked his ailing
mother, Asma bint Abi Bakr, "How are you feeling
now?" She replied: "I am in pain."
A patient should thank and praise Allah, before talking
about his distress and complaint
Ibn Mas'ud said: "If one thanks Allah before
complaining about his pain or disease, then it is not
considered impatience. Indeed, to refer one's complaint to
Allah, is quite lawful." Jacob (the prophet), said:
"I complain of my distraction and anguish only to
Allah." The Prophet Muhammad, peace be upon him, himself
prayed: "O Allah! to You I complain of my weakness."
Abu Musa al-Ash'ari reports that the Prophet, peace be upon
him, said: "If a servant (of Allah) falls sick or goes on
a journey, he (continues to be) rewarded for the good deeds
that he used to do when he was healthy or at home."
It is Islamic etiquette to visit a sick Muslim, to provide
him moral support, and to make sure that he or she is well
taken care of.
Ibn 'Abbas said: "The first visit to a sick person is
sunnah, while any subsequent visit is a voluntary act (a good
deed)." Abu Musa reported that the Prophet, peace be upon
him, said: "Feed the hungry, visit the sick, and free the
captives."
The Prophet, peace be upon him, said: "A Muslim has
six obligations to another Muslim." "What are
these?" they asked. He replied: "To greet another
Muslim when you meet him; to respond when he invites you; to
give him your (sincerest) advice when he seeks it; to say 'may
Allah have mercy upon you' when he sneezes and says ' may
Allah be praised '; to visit him when he falls ill; and when
he dies, to attend his funeral."
Abu Hurairah narrated that the Messenger of Allah, peace be
upon him, said: "A caller from heaven calls out to the
person who visits a sick person, 'You are good and your path
is good. May you enter your residence in Paradise'."
Abu Hurairah reported that the Messenger of Allah, peace be
upon him, said: "Verily, Allah, the Exalted and Glorious,
will say on the Day of Judgement: 'O Son of Adam! I fell ill,
but you did not visit Me.' The human will ask, 'O my
Sustainer! How could I visit You when You are the Sustainer of
the Worlds? And how can You fall sick?' He, the Almighty, will
say, 'Did you not know that such and such a servant of Mine
was sick. But you did not visit him. Did you not know that,
had you visited him, you would have found Me by his side? O
Son of Adam! I asked you for food, but you fed Me not?' The
man will say, 'O my Sustainer! How could I feed You when You
are the Sustainer of the Worlds? And You are free from
hunger?' He, the Almighty, will say: 'Such and such a servant
of Mine asked you for food, but you refused to give him any.
Did you not know that, had you fed him, you would have found
it recorded here with Me? O Son of Adam! I asked you for a
drink, but you did not give Me any.' The man will say, 'O my
Sustainer! How could I give You a drink while You are the
Sustainer of the Worlds and are free from thirst?' He, the
Almighty will say, ' Such and such a servant of Mine asked you
for a drink, but you did not give him any. Had you given him a
drink, you would have surely found that recorded with
Me."'
Thawban reported that the Prophet, peace be upon him, said:
"Verily, when a Muslim visits his sick Muslim brother, he
is, as it were, in one of the gardens of Paradise (enjoying
its ripe fruits) until he returns to his home."
Ali said: "I heard the Messenger of Allah, peace be
upon him, saying: 'When a Muslim visits a sick Muslim in the
morning, seventy thousand angels pray for him, and they
continue praying for him until that evening. When one visits
the sick in the evening, the angels pray for him and continue
praying for him until the next morning. Moreover, he will be
rewarded with the choicest fruits of Paradise."
It is recommended that the visitor pray for the recovery
and health of the patient and that he should urge him to
endure his trouble patiently. He should say nice words to
cheer him up and keep his spirits high. The Prophet, peace be
upon him, said: "When you visit a sick person, give him
hope for a long life. This will not avert anything, but will
please the patient and give him comfort." When the
Prophet, peace be upon him, visited a sick person he used to
say to him: "Do not worry! It is a means of cleansing
(you) of sins, Allah willing."
It is preferred to shorten the visits and to make them less
frequent as far as possible, lest they should become
burdensome for the patient, except when the patient himself
desires longer and more frequent visits.
Bukhari reports: "Umm ad-Darda went to visit one of
the Ansar who used to come to the mosque.'' It is narrated
from 'Aishah that she said: "When the Messenger of Allah,
peace be upon him, migrated to Madinah, both Abu Bakr and
Bilal fell sick. So I went to see them, and I said: 'O dear
father! How are you (now)?' And, 'O Bilal! How are you now?'
She (further) said: 'When Abu Bakr had high fever he would
recite:
Every man is amongst his family, yet death is nearer to him
than his shoe laces.
And when Bilal recovered from fever, he would recite: Would
that I could stay overnight in a valley wherein I should be
surrounded by izhkhir and jalil (kinds of fragrant grass).
Would that one day I could drink of the water of Majinna, and
would that (the two mountains) Shama and Tafil would appear to
me.
'Aishah added: "Then I went to Allah's Messenger and
told him about it, whereupon the Prophet, peace be upon him,
said: 'O Allah! Bestow on us the love of Madinah as we love
Makkah, or even more than that. O Allah ! Make it healthy and
bless its sa' and mudd (measures of food) for us, and divert
its fever to (the place called) al-Juhfah."
It is permissible for a Muslim to visit a sick non-Muslim
person. In the chapter, "Visiting a Sick
Polytheist," Bukhari says: It is narrated on the
authority of Anas that "a Jewish boy, who used to serve
the Prophet, peace be upon him, once fell ill. The Prophet,
peace be upon him, visited him and invited him to Islam,
saying: 'Submit to Allah's will.' So he accepted Islam."
Similarly Bukhari narrates from Sa'id ibn al-Musayyab that he
reported from his father that "when Abu Talib (the
Prophet's uncle and an idolater) was on his deathbed, the
Prophet, peace be upon him, visited him."
Ibn Majah narrates on the authority of Umar that the
Messenger of Allah, peace be upon him, said: "When you
visit a sick person, ask him to pray for you. Indeed, the
prayer of a sick person is like the prayer of angels."
According to the author of Az-Zawa' id, the chain of narrators
of this hadith is broken, yet it is sound and trustworthy,
because otherwise it is authentic and narrators are
trustworthy.
There are many hadith which encourage the Muslims to seek
medical treatment.
Usamah ibn Shuraik narrated: "I came to the Prophet,
peace be upon him, and found him with his companions. They
were calm and serene as if there were birds over their heads.
I greeted them and sat down. Then some bedouins came from
various places. They askezhim: 'O Allah's Messenger! Should we
seek medical treatment for our illnesses?' He replied: 'Yes,
you should seek medical treatment, because Allah, the Exalted,
has let no disease exist without providing for its cure,
except for one ailment, namely, old age'." (Reported by
Ahmad and the six sunnan. Tirmizhi considers it a sound hadith.)
Anas ibn Mas'ud reported that the Prophet, peace be upon
him, said: "Verily, Allah has not let any malady occur
without providing its remedy.
Therefore seek medical treatment for your illnesses.'' (
Nasa'i, Ibn Majah, and al-Hakim.)
Jabir narrated that the Messenger of Allah, peace be upon
him, said: "There is a cure for every disease. Whenever
an illness is treated with its right remedy, it will, by
Allah's permission, be cured." (Muslim)
The majority of scholars hold that the use of wine and
other prohibited things as medicine, is unlawful. They base
their arguments on the following hadith:
Wa'il ibn Hujr al-Hadrami reported that, "Tariq ibn
Suwaid asked the Prophet, peace be upon him, if he could use
liquor as medicine. The Prophet replied: 'It is not a cure,
but a disease'.'' (Muslim, Abu Daw'ud, and Tirmizhi.)
Umm Salamah, the wife of the Prophet, peace be upon him,
reports that he once said: "Allah has not placed a cure
for your diseases in things that He has forbidden for you.''
(Reported by Baihaqi; Ibn Hibban considers this hadith to be
sound.Bukhari has also related it on the authority of Ibn
Mas'ud.)
Abu ad-Darda reported that the Prophet, peace be upon him,
said: "Allah has sent down both the malady and its
remedy. For every disease He has created a cure. So seek
medical treatment, but never with something the use of which
Allah has prohibited.'' (Reported by Abu Daw'ud. Among the
natrators of this hadith we find Isma'il ibn 'Aiyash, who is
considered trustworthy by the Syrians, but regarded as a weak
narrator by the scholars of Hijaz.)
Abu Hurairah narrated: "The Messenger of Allah, peace
be upon him, prohibited the use of a harmful medicine, namely,
poison."(Ahmad, Muslim, Tirmizhi, and Ibn Majah.)
Using a few, unnoticeable drops that cannot induce
intoxication, is not prohibited, provided they are a part of a
compound medicine. For example, the use of a small amount of
pure natural silk in a woven fabric, as explained in al-Manar.
In his book, Al-Adab ash-Shar'iah, Ibn Muflih writes that
Shaikh Taqiyyuddin Ibn Taymiyyah said: "A credible Jew or
Christian who has medical expertise may treat a sick Muslim.
Such a person may, likewise, be entrusted with funds or other
financial transactions, for Allah, the Exalted, says: 'Among
the People of the Book are some who, if entrusted with a hoard
of gold, will (readily) pay it back; others, who, if entrusted
with a single silver coin, will not repay it unless you
constantly stand over them demanding it'.'' (Qur'an 3.75)
We find in a sound hadith that the Prophet, peace be upon
him, hired a polytheist as a guide at the time of his
migration to Madinah, so he entrusted him with his life and
money. The people of the tribe of Khuza'ah, who were both
Muslims and non-Muslims, acted as scouts for the Messenger of
Allah, peace be upon him. It is also reported that the
Prophet, peace be upon him, ordered Muslims to seek treatment
from Al-Harith ibn Kaldah, who was a disbeliever. But when a
Muslim physician with the expertise is available, one should
seek his or her treatment and not turn to anyone else. The
same applies when one has to entrust a person with funds or
deal with him in business. If a Muslim has to confide in or
turn to someone from the people of the Book for medical
treatment, he may do so. It is not prohibited to befriend Jews
and Christians. And when the Muslim has an opportunity to talk
to them, he should address them in ways that are polite and
sincere. Indeed, Allah, the Exalted, says: "And do not
argue with the people of the Book, except in ways that are
best." Qur'an 29.46
In a hadith on the Treaty of Hudaibiyah, Abu Al-Khattab
tells us that "the Prophet, peace be upon him, sent a man
of the Khuza'ah tribe to gather intelligence, and the Prophet,
peace be upon him, accepted his report despite the fact that
he was a disbeliever." This proves, according to Abu
Al-Khattab, that it is quite permissible to take the advice of
a non-believing physician for diagnosis and treatment,
provided he is not suspect and his fidelity is not
doubtful."
In cases of necessity, it is permissible for a man to treat
a woman, and for a woman to treat a man. Bukhari reports from
Rubayyie' bint Mu'awwizh ibn 'Afra that she said: "We
participated in battles with the Messenger of Allah, peace be
upon him, and we (women) provided the people with water,
looked after them, and brought the wounded and the dead back
to Madinah." (Bukhari, Chapter on "Can a Man Treat a
Woman, or a Woman a Man?")
In his book, Al-Fath, Al-Hafiz writes: "When
necessary, it is permissible to treat strangers with whom one
is not related or not consanguine. Therefore, looking at,
probing, and touching, etc., in such cases are also
allowed."
In Al-Adab al-Shar'iah Ibn Muflih writes: "If a woman
is sick and no female doctor is available, a male doctor may
treat her. In such a case the doctor is permitted to examine
her, including her genitals. The same applies to a male doctor
treating a sick man. Ibn Hamdan says: "If a man is sick
and there is no male doctor available to treat him, then he
may be treated by a female doctor. She is permitted to examine
him, including his genitals." AlQadi writes: "A
physician is permitted to look at a woman and her private
parts in case of necessity. Likewise, if need be, a woman or a
man is permitted to look at the private parts of a man."
The use of incantation and supplications is allowed for
treatment, provided their content is the remembrance of Allah
and they are written in a comprehensible language. Otherwise
their content might well contain something polytheistic
without one being aware of it. 'Awf ibn Malik reported:
"We practiced incantation in the pre-lslamic days so we
asked the Messenger of Allah, 'What is your opinion about it?'
He said: 'Let me see your incantations.
There is nothing wrong with the incantation that does not
contain any polytheistic statements'." (Muslim and Abu
Daw-ud)
Ar-Rabi ' says: "I asked Ash-Shafi ' i about
incantation. He replied: 'There is nothing wrong in using the
Qur'an for incantation or any other words that contain Allah's
remembrance.' Then I asked him: 'Is it permissible for Muslims
to approach the Christians and the Jews for incantation? '
Ash-Shafi'i replied: 'Yes, provided they use the revelation
from Allah and words that contain His remembrance'."
'Aishah reports that the Prophet, peace be upon him, used
to seek refuge in Allah for some of his family members. He
used to touch them with his right hand, saying: Allahahuma
Rabbin nas azhhabal ba'sa, ashfi wa antashafi, la shifa' illa
shifa'uka shifa' la yughadiru saqma "O Allah! The
Sustainer of mankind! Remove the illness, cure the disease.
You are the One Who cures. There is no cure except Your cure.
Grant (us) a cure that leaves no illness." (Bukhari and
Muslim)
'Uthman ibn Abu Al-'As relates that "once he
complained of pain in his body to Allah's Messenger, peace be
upon him. The Messenger of Allah, peace be upon him, said:
'Put your hand where you feel pain in your body and say,
"Bismillah (in the name of Allah)," and say, "A
'uzhu bi 'izzatillah wa qudratihi min sharri ma ajidu wa
uhazhiru (I seek refuge in the might of Allah and in His Power
from the evil that I find and that I fear)," seven
times'." 'Uthman continued: "I did that a few times
and Allah removed my pain. I always advised my family and
others to do the same." (Muslim)
Muhammad ibn Salim reported: "Thabit Al-Banani said to
me: 'O Muhammad ! When you have any pain, put your hand where
you feel pain, then say: Bismallaha'uzhu bi'izatillah min
shari ma ajidu min waj'i hazha
"In the Name of Allah! I seek refuge in Allah's might
from the evil of this pain. " Then remove your hand, and
repeat the same for an odd number of times. Then he said to me
that Anas ibn Malik had told him that Allah's Messenger, peace
be upon him, had taught this to him." (Tirmizhi)
'Abdullah ibn 'Abbas reported that the Prophet, peace be
upon him, said: "When someone visits a sick person whose
time of death has not come, and says seven times: As'alu Allah
al 'azim Rabbil 'arshil azim an yshfiaka 'I ask Allah, the
Mighty, the Lord of the mighty throne, to cure you,'Allah will
cure him of that illness." (Reported by Abu Daw'ud and
Tirmizhi, who says it is a hasan (good) hadith. Al-Hakim says
that it is sound according to Bukhari's criteria)
'Abdullah ibn 'Abbas also narrates that "the Prophet,
peace be upon him, used to seek protection for Al-Hasan and
Al-Hussain (his grandsons) with the words: A'uzhukuma bi
kalamatillahi tamah min kulli shaitanin wa hamatin wa min
kulli 'ainin lamatin 'I seek protection for you with Allah's
perfect words from every satan and crawling creature and every
evil eye.' He also added: 'Your father (Ibrahim) sought
protection for Ismai'l and Ishaq with these same words'."
(Bukhari)
Sa'd ibn Abi Waqqas reports that "the Prophet, peace
be upon him, visited him while he was sick and said: 'O Allah,
make Sa'd well! O Allah, make Sa'd well! Make Sa'd
well!"' (Muslim)
The Messenger of Allah, peace be upon him, prohibited the
use of amulets. 'Uqbah ibn 'Amir narrates that the Messenger
of Allah, peace be upon him, said: "If anyone wears an
amulet, may Allah not help him in fulfilling his wish. If
anyone wears a sea-shell around his neck, may Allah give him
no peace." (Narrated by Ahmad and Al-Hakim who consider
it a sound hadith)
An amulet (tamimah) is a string of shells or beads that the
Arabs used to put around their children ' s necks, believing
that it would protect them from the evil eye. Islam abolished
this superstitious practice. The Messenger of Allah, peace be
upon him, prayed against those who wore an amulet out of
superstitious belief.
It is reported from Ibn Mas'ud that "once, when he
entered his home, he noticed his wife wearing a knotted object
round her neck. He took it away and broke it. Then he
remarked: 'The family of 'Abdullah has become so arrogant that
they now associate with Allah those for whom He has sent down
no authority.' Then, he added: 'I have heard the Messenger of
Allah, peace be upon him, saying: 'Verily, incantations,
amulets, and love charms are acts of shirk (associating false
gods with Allah).' The people said: 'O Abu Abdullah! We are
familiar with incantations and amulets, but what is a love
charm (altawlah)'?'He replied: 'It is a sort of magical
formula by which women sought to gain their husbands'
love'." (Related by Al-Hakim and Ibn Hibban, and both
consider it a sahih hadith) 'Imran ibn Hasin reports that
"the Messenger of Allah, peace be upon him, saw a man
wearing a bracelet of copper on his arm. The Prophet, peace be
upon him, exclaimed to him: 'Woe be to you' What is this? '
The man replied: 'I am suffering from weakness (al-wahinah).'
(Al-wahinah is a disease that causes pain in the shoulders and
hands. The man was wearing a copper bracelet believing it
would relieve his pain and suffering. The Prophet, peace be
upon him, prohibited him from wearing it because he regarded
it as an amulet) The Prophet, peace be upon him, said: 'It
will give you nothing but pain. Throw it away. Had you died
while wearing it, you would never have achieved
salvation'." (Narrated by Ahmad) 'Isa ibn Hamza said:
"I went to see 'Abdullah ibn Hakim and his face was red
due to high fever. I said to him: 'Why don't you use an
amulet?' He said: 'We seek refuge with Allah from it. The
Messenger of Allah, peace be upon him, said: "Whoever
wears anything as an amulet will be entrusted to
it"."' (Abu Daw'ud)
'Amr ibn Shu'aib relates from his father and from his
grandfather, 'Abdullah ibn 'Amr ibn Al-'Aas, that the Prophet,
peace be upon him, said: "If one of you is frightened
while sleeping, one should say: A'uzhu billah min hamazatish
shayatin wa an yahdrun ' I seek refuge in Allah's perfect
words from His anger, His chastisement, from the evil of His
creatures, and from the suggestions and approach of devils.'
Then one will never be harmed." 'Amr ibn Shu'aib related
further that 'Abdullah ibn 'Amr "used to teach this
prayer to his older sons who could comprehend and memorize.
For those who were not able to do so, he wrote these words
down, wrapped them as pendants, and made them wear these
around their necks." (Narrated by Abu Daw'ud, Nasa'i, and
Tirmihi, who says it is an acceptable but unknown hadith.
Al-Hakim says it is sound)
'Aishah, Malik, and most of the scholars of the schools of
Ash-Shafi'i and Ahmad ibn Hanbal also subscribe to this view.
Nevertheless Ibn 'Abbas, Ibn Mas'ud, scholars of the Hanafi
school, and some scholars of the Ash-Shafi'i and Hanbali
schools, according to one study, are of the opinion that it is
not permissible for a person to wear anything as an amulet in
the light of the above mentioned general prohibition regarding
amulets.
Anyone with a contagious disease may be prohibited from
living among healthy people. The Prophet, peace be upon him,
said: "A sick person must not be brought among the
healthy." The Prophet, peace be upon him, prohibited the
owner of sick camels from mixing them with the healthy ones of
another owner, even though he also stated: "No contagious
disease is transmitted without Allah's permission, nor is
there any bad omen." It is also reported that the
Prophet, peace be upon him, accepted the oath of allegiance
from a leper from outside Madinah and did not permit him to
enter the city.
The Messenger of Allah, peace be upon him, forbade people
to leave or enter a land where there is a plague, in order to
check the spread of the contagious disease and confine it to a
limited area. In medical terminology this is known as
"quarantine." Usamah ibn Zaid said: "The
Prophet, peace be upon him, remarked in reference to the
plague, 'It is a remnant of the chastisement inflicted upon
the Israelites. If a plague breaks out in a place where you
are, do not leave that place, and when you hear of its spread
in another place, do not go there." (Narrated by
Tirmizhi, who considers it a sound hadith)
Ibn 'Abbas reports: "'Umar ibn al-Khattab went to
Al-Sham (Syria). When he reached Sargh, the army commanders,
Abu Obaidah ibn al-Jarrah, and others received him. They
informed him that a plague had broken out in Al-Sham."Ibn
Abbas continued, "'Umar assembled the leaders from among
the Muhajirin and sought their opinions. They offered
conflicting opinions. Some said: 'We have come for a certain
objective, and so we should not turn back from it.' Others
said: 'With you are others, including some companions of the
Messenger of Allah, peace be upon him. We do not believe that
you should expose them to this plague.' 'Umar said: 'You may
leave.'Then he gathered together the Ansar and asked their
opinion. They were unanimous in their advice to him. They
said: 'We believe that you should return with the people and
you should not expose them to the plague.' Then 'Umar
addressed the people, announced that he was going back the
next morning, and asked them to be prepared to leave in the
morning. ' At this Abu Ubaidah ibn al-Jarrah said: 'O 'Umar!
Are you running away from the decree of Allah!' 'Umar replied:
'O Abu Ubaidah! I wish someone else had said this. Yes, we do
run from the decree of Allah to the decree of Allah. What if
you had a herd of camels and you took them to a valley that
had two slopes, one green pasturage and the other dry and
barren. Would you not be fulfilling the decree of Allah if you
let your herd graze on the green pasture rather than keeping
them on the dry barren land?' Just then came Abdurrahman ibn
'Awf. He had been away on some errand. He said: 'I have some
knowledge concerning this issue. I heard the Messenger of
Allah, peace be upon him, say: "If you hear that an
epidemic has broken out in a land, do not approach it. If it
attacks a land where you live, then do not leave that land in
a bid to escape from it".' Hearing this 'Umar praised
Allah and then he departed. This is reported by Bukhari.
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