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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

What is the ruling of Islamic Law on eating or drinking during the circumambulation?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is disliked (makrūh) to eat or drink during the circumambulation (ṭawāf).
Shaykh al-Islām Imām al-Nawawī states in al-Majmūʿ: "It is disliked to eat or drink during ṭawāf, and the dislikedness of drinking is lighter. Neither of them, nor both together, invalidates the ṭawāf. Al-Shāfiʿī said: 'There is no objection to drinking water during ṭawāf, and I do not consider it sinful; however, I prefer that it be avoided, as refraining from it is more befitting in terms of proper conduct.' Among those who explicitly stated the dislikedness of eating and drinking, and that drinking is the lesser of the two, is the author of al-Ḥāwī."
If, however, a person is in genuine need of drinking, then there is no dislikedness in doing so. In any case, the ṭawāf itself remains valid. And Allah the Almighty knows best.

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty knows best.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

Is it permissible for the guardian to give Sadaqa (voluntary charity) from the money of the orphans?

It is impermissible for the guardian to donate from the money of the orphans because he is entrusted with the safekeeping of that money, and is prohibited from donating it.