Shaykh Muḥammad Ādam al-Atyūbī (d. 1442H) (رحمه الله) is a contemporary scholar, from the scholars of ḥadīth, dedicated to teaching the books of ḥadīth. He has authored dozens of works including explanations of Ṣaḥīḥ Muslim, Sunan al-Nasāʾī and various works in the science of ḥadīth and fiqh.

Just like Ibn Hajar (رحمه الله), the Shaykh (رحمه الله) stated that the strongest view regarding the matter of contagion—after listing all the various interpretations used to harmonise the texts—is to take the ḥadīth as it is, upon its apparent, upon the negation of contagion in principle. Further, that the directive given by the Prophet (صلى الله عليه وسلم) to avoid the leper, being a recommendation for the weak, is out of protection of creed, to prevent circumstances in which people may start having evil opinions and start believing that sick people “transmit” their disease states to others, which the Prophet (صلى الله عليه وسلم) explicitly negated, putting an end thereby, to unwarranted fear, superstition, incorrect statements (of “transmission” and “contagion”) and irrational behaviours.

This is to be understood in the same way as the prohibition of consuming alcohol and committing fornication, and then prohibition also of the means and avenues leading to it (sitting where alcohol is consumed, being alone with a non-maḥram woman, free-mixing), which indicates perfection of law and guidance, it prohibits a thing and prohibits also the avenues that lead to it. Thus, there is the negation and prohibition of harbouring belief in contagion, and then directives are given (for the weak to avoid the leper) to prevent circumstances where that belief may arise due to the same misconception of the bedouin and the Pagan Arabs.

In his commentary on the Sunan of al-Nasāʾī, on the ḥadīth of no contagion, the Shaykh (رحمه الله) mentioned six views regarding approaches to harmonisation of the texts, the sixth of them being:

Then, he (رحمه الله) said:^[1]

Most contagionists, both among the non-Muslims and Muslims, find it astounding that “contagion” and “transmission” of disease can be denied, especially in the modern era. However, this was the same reaction of the bedouin when he heard the Prophet (صلى الله عليه وسلم) make those declarations, “Nothing transmits what it has [of illness] to anything else.” He found this to oppose what he considered to be an undeniable physical reality seen with his own eyes and remonstrated that a sick camel mixes with a herd and makes them all ill. So the Prophet (صلى الله عليه وسلم) notified him of his error in a subtle and concise manner, which is to ask him how the first camel got sick with scabies, without any prior camel. This was an indication of his error of confusing coincidence with causation, which is the foundation of the contagionist’s misconception, among other things.

The contagionist is unable to prove any alleged “transmission” of disease from one entity to the rest, and that all of the sick were not equally affected by the same causes due to being in the same household, or in the same habitat or environment, at the same time, and thus became ill at approximately the same time period. Thus, this is a presumption about Allāh’s decree and His actions. Hence, the Prophet (صلى الله عليه وسلم) said to the bedouin, “Who (or what) gave it to the first one?” Just as the first got sick without any prior camel, then so did the rest, meaning they were all equally subjected to the causes of disease, from their food, drink, habitat, and environmental conditions.

Upon that, to explain the Prophet's negation of contagion and to harmonise the texts, the affirmer of contagion, having fallen victim to the same misconception of the bedouin, came with the explanation that the Prophet (صلى الله عليه وسلم) was only negating the contagion allegedly believed in by the Pagan Arabs, that contagion occurs outside the decree of Allāh. This explanation is weak since the Pagan Arabs were affirmers of al-Qadar, believing that both good and evil are from it, its denial was unknown among them. Rather, they used al-Qadar as an argument to justify their polytheism, as occurs in the Qurʾān (6:148-) (16:35-), indicating they were inclined towards al-Jabar. It is inconceivable that they use al-Qadar to defend their polytheism, having firm belief that all good and evil is from al-Qadar, and then assert that contagion, or indeed, anything else, occurs outside of Allāh’s decree.

Thereafter, the contagionist view finds support in modern speculative theories of disease. From them the germ-theory of disease and the pseudoscience of virology, They are convinced that these are scientific realities in the same way that many Muslims are convinced that the Solar System and the earth’s rotation around the sun is a proven scientific reality. However, both of these speculations were empirically falsified by the end of the 19th century, this being made concrete in the first few decades of the 20th century.

Thus, in worldly affairs, if one has been indoctrinated upon only one medical theory, and knows nothing else, and does not know the wider historical context as to why and how such a theory came to be, then the scenario here is no different, in religious affairs, to the one in which the source of all knowledge of creed is from the books of the Ashʿarites. So a person thinks that their creed and their version of history is the unquestionable truth.

However, outside of their ideology and their literature, there exists in the historical record, a vast amount of evidence in the writings of works of others, over many centuries, preceding their books, falsifying what they are upon and providing a fuller and more accurate account of history, showing how and why the Ashʿarite school of doctrine came to be. Absent this, one will be stuck in an ideological bubble and be unable to see outside of it.

This is the same with scientific and medical theories, and it is the affair of the contagionists of today upon the germ-theory of disease and the Rockefeller monopolized system of medicine, in which vaccines are financial gold mines and instruments of other agendas, such as generating and expanding markets by compromising health and good constitution, and impacting fertility and population control.

Additional Notes

01  The Prophetic guidance is the most complete of guidance, combining legislative rulings with worldly realities, with the aim of actualisation and perfection of Tawḥīd in the hearts and minds. The declarations and directives of the Prophet (صلى الله عليه وسلم) regarding contagion are a perfect illustration of that, as captured in the stronger and more correct view of the negation of the superstitious concept of contagion.

This view of negation comprises a proof against the polytheists and stubborn opposers among the people of disbelief (who are upon gross exaggeration and misguidance in this affair) as stated by al-Ḥāfiẓ al-Ḥakamī (رحمه الله).

Note: Even those scholars who affirmed contagion, such as Shaykh al-Albānī (رحمه الله), lamented the fact that in the modern era Muslim doctors have followed the disbelievers in this and imitated the people of Jāhiliyyah in this matter. This is why scholars such as Ibn Rajab and Sulaymān bin Ḥamdān made clear that precaution is only within the bounds of what the Sharīʿah came with and exceeding it is to have evil opinion and to follow the ways of the disbelievers.

02  What has been said by Shaykh Muḥammad (رحمه الله) is a refutation of those who claim that the negation of contagion is a fringe view, and the absurd claim that there exists what almost amounts to a complete or practical consensus on the subject among today’s scholars.

This is a statement of ignorance, since how can it be said that an issue which is a well-known issue of difference, is an alleged matter of consensus (among a given set of scholars in a given time), and thus, that one must hold on to this view and abandon the other one, on grounds of an alleged consensus. This is not said by anyone with comprehension in the matter.

This view of negation cuts off all avenues from their roots and starting points and is greatest in actualisation and perfection of Tawḥīd and acting as a proof (ḥujjah) against the disbelievers and polytheists in their crass pseudosciences and protection from their evil schemes.

03  Given the view of the negation of contagion as has preceded, then taking vaccines for the purpose of preventing alleged “transmission” and “contagion” is negated by rational necessity in this view.

For this reason, Shaykh Muqbil (رحمه الله) who holds the view of the negation of contagion, declared that vaccines are not to be taken for this purpose because the Prophet (صلى الله عليه وسلم) negated contagion. But as for the one who wishes to take it for protection, from illness and its severity, as is claimed, then that is fine for he who wants to take it, though it is better to leave it. The Shaykh explained it does not become unlawful, so as long as it is not taken for ending contagion, as is claimed.

Upon that, it is incorrect to accuse those who follow these great scholars, who have shown greater insight in this matter, of following the ways of ʿAmr bin ʿUbayd al-Muʿtazilī in accusing the scholars of not knowing “fiqh al-waqiʿ” (current affairs). This is slander and oppression.

04  In 2009, during the Swine Flu Pandemic and Vaccine Scam, which is very well documented, I wrote an article on the subject of contagion, explaining the views of both affirmation and negation, quoting views of scholars in that regard, with a caution at the end about the exaggeration of the disbelievers in “viruses” to create unwarranted anxiety and fear in order to peddle their snake-oil injections.

Then in early 2020—the year of the greatest medical and financial scam in the whole of history—I began to translate the statements of many scholars, past and present, on the subject of contagion, from those scholars mentioned by Shaykh Muḥammad (رحمه الله). These articles established, with both religious and worldly evidences the correctness and superiority of the view of negation, and its appropriateness to the situation, and it being greater in actualising and perfecting Tawḥīḍ and providing safety from the lies, exaggerations and known scheming of the people of disbelief.

The fraud behind these mRNA injections is now in the parliaments and law courts as answers are being demanded for unexplained turbo-cancers, strokes, sudden deaths from cardiac arrest in the under-40s and fittest of athletes, neurological illnesses and excess deaths reaching double digit percentages in many nations. Class action lawsuits are under way and there are calls for the banning of all mRNA injections.

• 1000+ peer-reviewed papers on Harms of Covid Injections
• Adverse event reports—More deaths and injuries than for all previous vaccines in 30 years combined.
• Australian Senator Alex Antic on Startling Excess Death Figures After Covid injection Campaigns
• Andrew Bridgen MP In UK Parliament: Covid mRNA Shots Part of Greatest Medical Scandal In History
• 1 In 4 mRNA injection Recipients Developed Heart Complications, A Study from Saudi Arabia Finds
• British MP Mark Francois on the WHO Power Grab
• The Doctors' Appeal (Sweden): Catastrophic Decline In Birth Rates Following Covid Injections
• MEPs Call upon the European Medical Agency to Immedately Revoke Authorisation of Covid Vaccines Due to Failure and Harm
• Seoul to Pay 29,000 Victims up to W30m Each for Post-COVID Jab Deaths and Injuries
• 2021: Covid Vaccines Are 100% Effective, 2022: Sorry You Need to be Triple-Vaxxed and Multi-Boosted, 2023: 95% of Covid Deaths in Vaccinated
• Hundreds more items here, left for sake of brevity.

The Swine Flu Scam of 2009 took only a year to unravel in the European Parliament.

With the Covid-19 Scam however, the perpetrators were well prepared and organised, and this time round they were wildly successful due to the very tight coordination between big tech, big pharma and big media.^[6] This is why the WHO and its owners are desperately trying to push for a pandemic treaty and agreement of nations to amendments to the IHR (International Health Regulations). If they achieve this, then the next pandemic will be just around the corner, right on cue, and everything for which Covid-19 was an initial testing ground will become more of a reality, except as Allāh wills.

05  Sadly, some people resented that this view of the negation of contagion should be explained and spread, claiming it undermines the policies of the Muslim rulers. However, this is a knowledge-based matter and no one has the right to silence anybody in the clarification of matters and views pertaining to Tawḥīd, in this case, a superior and more safeguarding view regarding contagion.

Some have claimed that this is a contradiction, that you say the disease-free healthy keeping six-feet away from the disease-free healthy is superstition and minor shirk—[until even the disbelievers have admitted they made it up, without any scientific evidence at all]— and then you also say we have to obey the rulers.

There is no contradiction in this, and as Shaykh ʿUbayd al-Jābirī (رحمه الله) said when asked about this distancing that it was unknown from the Salaf, despite the occurrence of plagues, that we do it because the ruler ordered it.

Thus, one can hold the view that it is baseless, false and made up—as readily admitted by the people of disbelief—having no basis in science or religion, and no one can be shown rejection for holding to this truth, especially when they hold the view of no contagion. And at the same time, obey the ruler upon the understanding that from his point of view he thinks it to be from the means, being mistaken in that, and doing so only to maintain order and avoid discord.

Thus, the obedience is not out of belief that it is from the means, and nor accusing the ruler of knowingly promoting what is false and detrimental to the perfection of Tawḥīd, but out of maintaining order in society, not causing commotion, and avoiding fines and penalties, knowing that one is not held accountable for things he is coerced to do against his convictions and beliefs.

There is no contradiction in this at all, and it is surprising that such a claim can be made, despite this issue having been explained over and over since 2020. This, while keeping in mind also that Shaykh al-Luḥaydān (رحمه الله), as is reported about him by many people, never wore masks, nor adhered to any social distancing rules, and he is upon the view of the negation of contagion.

All of this is from the misguidance of the disbelievers, their exaggerations and their crass pseudosciences. Refer to the Darwinian Virology series for a detailed refutation of this misguidance and how and why it came about, in particular, the introduction to the series.

A Refutation of Darwinian Virology: Series Introduction
View PDF File
(62 pages)

Quote: Professor John Oxford: “We have just been visited by the third wave of a classical super fit, dominant and very Darwinian pandemic virus. In fact Charles Darwin would find it incredible to view his own theory of survival of the fittest proved before his very eyes in one year.”—2011

This series introduction provides a foundation for understanding the pseudoscience and fraud of Darwinian Virology.

06  In summary, the negation of contagion is not a fringe view of “conspiracy theorists”—as is said by ignoramuses—rather it is from the actualisation and perfection of Tawḥīd and protection of both creed and worldly interests in ways that the contagionist has failed to understand because he is a victim of the very doubts and misconceptions that the Prophet (صلى الله عليه وسلم) addressed and removed in his guidance.

This is why some of the Salaf considered those scholars who misinterpreted the texts to affirm contagion to be in error and why other scholars called for the rejection of the testimony of physicians who operate upon that view in advising people not to fulfil their obligation of visiting the sick, and other scholars declare as ignoramuses those physicians who confuse coincidence with causation and thereby affirm contagion.

Ultimately, the affair returns to evidence, and sufficient it is as proof that we see the fruits of the contagionist view in light of the harms and consequences of faked, manufactured, hyped and/or exaggerated pandemics in the modern era, and all of what they entail of unwarranted fear, anxiety, superstition, financial exploitation and harm to mental health, livelihood and wealth, as has preceded.

Updates

01  On 2 May 2024, there was a tweet posted which appears to be a response to this article. Sadly, this is an illustration of bigotry to a view devoid of any meaningful attempts to address the actual arguments and evidences.

Everyone’s statement can be accepted or rejected except the Messenger (صلى الله عليه وسلم), as Imām Mālik (رحمه الله) said. So when the Messenger (صلى الله عليه وسلم) said: “Nothing transmits what it has [of illness] to anything else”, then the speech of every other person is thrown against the wall. This matter has already been explained in this article and many others, refer to the statements of Ibn ʿAbd al-Barr (رحمه الله) in the opening paragraphs at NoContagion.Com.

As we have explained, even if we accept for argument’s sake, that the sick person has emissions which, coupled with other factors, lead another person to become sick, this is not “transmission” or “contagion”. Rather, this is the fresh creation of a new disease instance in another entity through Allāh’s will.

No disease is “transmitted” from one person to another. Rather, a (presumed) cause is transmitted through proximity, not the disease itself. The disease is the property, or temporal attribute of the body, it can never be “transmitted” to another body. Disease states are only ever freshly created for each and every entity. Allāh created that new instance by bringing together all the factors, conditions, causes and event-chains at the appointed time and place. Our quenching the thirst analogy explains this.

However, the mind abstracts the notion of “spread” and then automatically assumes that there must have been “transmission” from one person to the next, without any evidence, only presumption and assumption. It is here that the misconception of the contagionist comes into play, and he places himself in the shoes of the bedouin who remonstrates that he sees contagion with his own eyes, while we play the role of the Messenger (صلى الله عليه وسلم) in trying to tell him that coincidence does not mean causation and that you are not seeing “transmission” or “contagion”, but the fresh creation of disease instances in the entities for whom it is has been decreed, through the sum of its causes, and these causes enveloped all those who became sick, and thus they became sick at approximately the same time and same place.

Thus, when the non-contagionist says: “He fell ill by the decree of Allāh”, this is a statement that accords with factual reality and is inclusive of all the combined causes, factors, conditions that led to disease creation, irrespective of whether they are known to him or not. Hence, he has not said anything inaccurate or false, or based on presumption.

However, when the contagionist says, “He transmitted his illness to so and so, by Allāh’s decree”, or “He fell ill through contagion, by Allāh’s decree”, then the contagionist has no knowledge of this. He does not know whether two people in a house got ill because one allegedly passed it to the other, or because they were both subjected to the same causes, conditions and factors from their surroundings (water, food, air, environment, weather, exposures, habits, lifestyles) which made them ill at the same time. Hence, he speaks with presumption and attributes this to Allāh, and thus errs in the matter of causation, speaking without knowledge. This is what the Messenger (صلى الله عليه وسلم) forbade, that such things such be said and he explicitly negated “transmission” and “contagion”.

Thus, we are following the Messenger (صلى الله عليه وسلم) by rejecting the concept of contagion altogether, and not falling into this language of “transmission” and “contagion” which he told us is from the ways of the people of Jāhiliyyah, and which sadly, this ummah will not abandon.

As if the above was not enough, then the reality of the affair is that under experimental conditions, with the use of controls, “transmission” and “contagion” has never been conclusively proven.

• Refer to the extensive failed experiments (in the hundreds) attempting to “transmit” influenza from sick to healthy people.

In short, the tweet lacks any meaningful contribution to the discussion and is simply representative of bigotry to a view. Discussion and dialogue is welcomed in pursuit of truth. However it can't simply be a matter of “My scholar said such and such and his words carry more weight than your scholar’s words and hence my view must be right”. There must be a meaningful discussion and evaluation of what actually amounts to evidence, with the understanding that scholars can be correct some times and mistaken some times and no one's word is final save that of the Messenger (صلى الله عليه وسلم).

Footnotes