Fatwa No : 83872
The Shariah ruling on the COVID-19 vaccine

The Shariah ruling on the COVID-19 vaccine

What do the esteemed scholars and respected Muftis say regarding the following issue that for the past one and a half to two years, the entire world has been engulfed by the pandemic of the coronavirus, due to which millions of people have been affected and thousands have lost their lives. Business activities have been severely disrupted, places of worship and educational institutions have faced prolonged closures, and social gatherings such as occasions of joy and sorrow have lost their usual spirit. Some time ago, through the efforts of various countries, a vaccine was developed both as a treatment for this virus and as a preventive measure for healthy individuals. Without this vaccine, international travel, including Hajj will not be possible. However, since the introduction of this vaccine, various doubts and suspicions have been raised about it. Therefore, as Muslims, our foremost responsibility is to determine its ruling in Shariah. Hence, we humbly request your guidance for the general public: Is it permissible in Shariah to use this vaccine or not? May Allah Almighty accept your noble efforts. Ameen.

الجوابُ حامِدا ًو مُصلیِّا ً

The virus mentioned in the question has spread across most Muslim and non-Muslim countries, and at the governmental level, it has generally been acknowledged as “life-threatening.” Campaigns have also been launched through the media to encourage people to adopt preventive measures against it. In this context, if an individual, either through personal research or by consulting a reliable government authority, attains satisfaction from a trustworthy, pious medical expert that the vaccine does not contain any unlawful or harmful ingredients, then taking this vaccine whether as a form of treatment or as a preventive measure, is undoubtedly permissible and correct. The general public should take this seriously in view of the preservation of human life, and they should not fall into unnecessary doubts and suspicions. Likewise, the authorities should also ensure that instead of resorting to compulsion, they provide clarity regarding the ingredients of the medicines and share the official stance of the health authorities. This way, the public will not become confused or influenced by propaganda.

مأخَذُ الفَتوی

كما في تيسير الوصول إلى منهاج الأصول: والأصل في المضار أي: الأشياء الضارة التحريم، لقوله -عليه الصلاة والسلام-: "لا ضرر ولا ضرار في الإسلام" رواه أبو داود في المراسيل. (6/ 96)۔
و في الدر المختار: (والحقنة) للتداوي ولو للرجل بطاهر لا بنجس وكذا كل تداو لا يجوز إلا بطاهر وجوزه في النهاية بمحرم إذا أخبره طبيب مسلم أن فيه شفاء ولم يجد مباحا يقوم مقامه. قلت: و في البزازية ومعنى قوله - عليه الصلاة والسلام - «إن الله لم يجعل شفاءكم فيما حرم عليكم» نفي الحرمة عند العلم بالشفاء دل عليه جواز شربه لإزالة العطش اهـ (6/ 389)۔
و في المبسوط للسرخسي: ويكره الاحتقان بالخمر، والإقطار منها في الإحليل، ولا حد في ذلك أما الاستشفاء بعين الخمر، فقد بينا أنه لا يحل عندنا والشافعي يجوز ذلك إذا أخبره عدلان أن شفاءه في ذلك، ولا حد عليه لشبهة اختلاف العلماء - رحمهم الله - في إباحة هذا الفعل، ولحاجته إلى التداوي اھ (24/ 25)۔