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People Infected with COVID-19 are Prohibited to Mix with Others in order to Avoid Transmitting the Infection
Author : The General Iftaa' Department
Date Added : 04-11-2020

People Infected with Coronavirus are Prohibited to Mix with Others in order to Avoid Transmitting the Infection 

 

The people infected with an infectious disease such as COVID-19  or might be aren't permitted to mix with sound people, in order to avoid transmitting it to the latter; because this will cause damage; particularly, to the people in the first place , country's health, economic and security in addition to causing failure to both private and public sectors.

 

In this regard, the Prophet (PBUH) ordered us to be in quarantine in case plague breaks out which is considered an infectious disease, since he said (What means):" If you hear that it (plague) has broken out in a land, do not go to it; but if it breaks out in a land where you are present, do not go out escaping from it." Besides, according to scholars, the forbid in the above narration is of the same level of prohibition .i.e. the prohibition of going out a country in if the plague breaks out in it and the prohibition of fleeing away from a country in which the plague has broken out in it.

 

Moreover, Every infectious disease such as COVID-19 is measured and should has the same procedures of plague, so the infected person isn't permitted to mix with sound people because such an act will definitely cause them harm; in addition, the Prophet (PBUH) said (What means):" There should be neither harming nor reciprocating harm.". 

Further, the infected one is not permitted to pray at the Mosque and to avoid gatherings at all and considered sinful if he did otherwise. As the smell of onion and garlic exempts a person from performing congregational prayers in the Mosque, then what will be the case with infectious disease that might cause either death or harm!

 

Therefore, the infected person has to abide by the quarantine as well as to follow the procedures and instructions issued by specialists, and whosoever isn't committed to the latter procedures is considered sinful according to the ruling of Sharia and his act is of striving with might and main for mischief through the land, for Allah, The Exalted said (What means):" and those strive with might and main for mischief through the land." 

 

Furthermore, whoever violates the above procedures and instructions deserves punishment in this life and in the Hereafter, because he violated what been enjoined by Allah and His Messenger and accordingly, the ruler who ordered the infected person not to mix with others for the good of all people; yet, the latter should act in accordance to the benefit of people as stipulated by jurists and the punishment of the aforementioned violation is determined by him based on the quantity of damage inflicted upon others by the infected person.

 

Besides, whosoever avoid the quarantine and mixes with others although being infected with infectious disease and causes death to others, is considered murderer and he is obliged to pay Diya and fast for two consecutive months. In addition, the compensation (the Diya and fasting) are due on him for each death that took place due to his violation, for Allah, The Exalted said (What means):" Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased’s family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed).

 

Finally, the person infected with COVID-19 and the one who might be should take all proper procedures to preserve their health .i.e. being in quarantine to avoid transmitting the infection and whoever violates that is considered sinful and is to be punished in this life and in the Hereafter; furthermore, if he didn't get his punishment in this life then he won't be able to do so in the Hereafter save if he repent to Allah.

 

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Summarized Fatawaa

Is it recommended (mustaḥabb) for the one offering  a voluntary sacrifice (uḍḥiyyat taṭawwuʿ) to eat from its meat?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
It is highly recommended (Mustahabb) for the person offering a voluntary Udhiyah (sacrificial animal) to eat from its meat, but it is not an obligatory requirement (Wajib). Allah the Almighty says {what means}: "So eat of them and feed the needy who do not beg and the beggar. Thus have We subjected them to you that you may be grateful." (Al-Hajj/ 36)
 
"So eat of them": This directive is an encouraging recommendation, not a binding command.
 
The Qani’ (the needy who do not beg): Refers to a poor person who refrains from asking people for help out of dignity.
 
The Mu’tarr (the beggar): Refers to a poor person who explicitly asks others for assistance. And Allah the Almighty Knows Best.

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

Is the father a Mahram (Non-marriageable) to his son`s mother-in-law?

The father is a non-Mahram (Marriageable) to his son`s mother-in-law, so it is impermissible for them to look at each other, or to have a seclusion (Khalwah).

What is the ruling on a Friday sermon in which the khaṭīb did not explicitly exhort the congregation to be conscious of Allah (taqwā) in both sermons, but sufficed with commanding them to obey Allah and refrain from disobeying Him?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
For the Friday sermon (khuṭbat al-Jumʿah) to be valid, certain essential pillars (arkān) must be fulfilled. Among these is the exhortation to be conscious of Allah (waṣiyyah bi-taqwā Allāh), which must be present in both sermons. Alongside this pillar, the praising of Allah (ḥamdallah) and the sending of blessings upon the Messenger of Allah ﷺ are equally required.
Shaykh al-Islām Imām Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "These three are pillars in each of the two sermons, because each sermon is independent and separate from the other." [Tuḥfat al-Muḥtāj,Vol.4/P.447]
It is not a condition that the exhortation be expressed in any specific wording, nor is it required that the word "taqwā" itself be used — such as saying "I exhort you to be conscious of Allah." Rather, this pillar is fulfilled by any expression that contains a command to obey Allah the Almighty and to abstain from what He has prohibited.
Imām al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "The third pillar is the exhortation to taqwā... The specific wording of this exhortation is not required, according to the most correct view, because the purpose is admonition and the urging of obedience to Allah the Almighty. Therefore, any expression that conveys admonition suffices — whether long or short — such as: 'Obey Allah and be ever mindful of Him.'" [Mughnī al-Muḥtāj,Vol.1/P.550]
Accordingly, what the khaṭīb has done — by commanding obedience to Allah and forbidding disobedience to Him in both sermons — is valid and sufficient. And Allah the Almighty knows best.