Shaykh Muqbil (رحمه الله) was asked about the issue of vaccination:

Question:

The Shaykh's answer:

Question:

The Shaykh's answer:

Notes

01  The Shaykh (رحمه الله) outlined his view that it is better to leave off vaccination and he cited the ḥadīth regarding seeking cauterization, [ruqyah], and harbouring of omens. And while cauterization and ruqyah are from the means, it is from greater reliance and greater perfection in Tawḥīd to leave them and to maintain pure reliance, which is a superior means in itself in this view.

02  The Shaykh (رحمه الله) explained the differing that exists on the issue of contagion, its affirmation and negation, and stated that that which is correct is its negation, due to the explicit statements of the Prophet (صلى الله عليه وسلم) in that regard, that no entity transmits what it has to anything else and that there is no contagion. This is the view of many scholars both past and contemporary, from them Shaykh Muḥammad Amān al-Jāmī (رحمه الله) and Shaykh Ṣāliḥ al-Luḥaydān (رحمه الله).

This is a factual reality, that no one transmits his or her instance of illness to anyone else, as entities do not transmit their own temporal states (أعراض), among which are illnesses, to other entities. Rather, every instance of illness in a plant, animal or human is a fresh creation of that instance through the sum of its causes at the appointed time and place.

For this reason, speaking of "contagion" and "transmission" as an explanation for the fresh creation of disease instances within herds and populations is from the affairs of Jāhiliyyah that this ummah will never abandon.

03  The Shaykh (رحمه الله) explained that vaccination is taken for prevention of illness from occurring, and so long as it is done for this reason and not for stopping contagion [because it is negated], then there is no harm in that.

And the elaboration of that is as follows:

The basic idea prior to vaccination was that if you take small amounts of things like alcohol, or poison (such as arsenic and the likes), it will allow you to tolerate higher amounts and thus you will not get intoxicated easily, or become ill through poisoning very easily.

This is extended to the idea of disease which is that if you experience a mild form of a disease you will become “immune” from severe disease, or may not display any outward symptoms of disease at all. There are some observations to explain the error in this thinking, but this is not a place to discuss theories of disease. However, you can read this entry for some brief details.

Nevertheless, if this is the purpose behind vaccination, then the Shaykh has explained this is permissible, there is no harm in it.

However, as the notion of contagion is negated and invalidated, then it would not be correct to extend the purpose behind taking vaccination to include prevention of alleged contagion, because this is textually negated by the Messenger (صلى الله عليه وسلم). Thus, this action (with this intention) amounts to superstition, which is acting upon errors in belief regarding causality.

Further, vaccination does not prevent any alleged contagion in any case, as is empirically established and known, these are the false claims of the disbelievers within their materialist pseudosciences and enterprises of fraud such as Darwinian virology.

Vaccinated people routintely fall ill from the disease they were supposed to have been “immunized” against and outbreaks of disease arise in highly-vaccinated populations. Also, vaccines did not eradicate so-called "infectious" diseases, this is a 20th century myth having no basis in reality, and is nothing but marketing propaganda.

04  The Shaykh (رحمه الله) also outlined the guiding principle, similar to what other scholars have pointed out, such as Shaykh Ibn ʿUthaymīn (رحمه الله) that if the risks and harms outweigh the benefits, it would not be permissible to use the medication or treatment.

Here, Shaykh Muqbil explained that if the poison harms vital organs such as the liver (others include the kidneys, and the heart), then it should not be taken. Many synthetic drugs do act as poisons of sorts, or have detrimental consequences upon vital organs. When they are known to generate other illnesses then it would be from the unlawful things and it would be obligatory to abandon it.

05  Shaykh Muqbil (رحمه الله) then explained the issue of transformation (الاستحالة) wherein the ruling upon a thing expires or ends when it undergoes transformation, and he gave the example of filth (faeces) turning into dust through burning and alcohol turning into vinegar. He also explained the correct ruling upon alcohol, that as a substance, it is not impure, even if its ruling is that it is unlawful.

06  Finally, in response to the question of vaccination, which involves introducing poison (toxins, adjuvants, foreign organic material) into the blood and tissue, and it being taken for immunity to disease, the Shaykh explained that so long as it does not harm the body, then it is fine, but it is only for this purpose and should not be for the purpose of preventing the alleged contagion, meaning stopping any alleged "transmission", as that is false, and is negated.

The Shaykh spoke insightfully given the following realities:

07  This is concrete evidence that harsh vaccination policies implemented by almost all nations in the world were completely futile, were not based on any science—only media fearmongering and propaganda—and amount to nothing but raw superstition upon the view of Shaykh Muqbil and many other scholars who negate contagion. Meaning, taking vaccination with the intent of preventing the alleged contagion. This view is proven correct by both textual evidences and wordly realities.

As for those who claim that this vaccination is "from the means" for preventing "transmission" or "contagion", they are horribly wrong, and after knowledge of the above evidences and realities is made clear, it is either sheer embarassment or pure arrogance that prevents them from acknowledgeing their error and the fact that they were misled.

Those among the people of disbelief who exaggerate in contagion to sell injections, make it clear—when they are made to testify in law courts that is—that their injections are never tested for "preventing transmission" and that even 100% vaccination rates would not "prevent transmission". The public is left to assume and believe that vaccines are developed to prevent "transmission" and will do so.

Now, when the above speech of Shaykh Muqbil (رحمه الله) is about vaccination, that one must not take it for the purpose of preventing contagion (as that is negated and false), then it would apply even more so to the superstition of social distancing by six feet among healthy disease-free people and the superstition of the healthy wearing masks to avoid catching or transmitting imaginary Darwinian viruses which exist only as fabricated genetic sequences in computer software programs, having no physical reality.^[1]

08  We praise and thank Allāh (عز وجل) in that He places truth upon the tongues of scholars who are deeply-rooted in knowledge and who, without having to be versed in worldly sciences, or directly experiencing events, are able to speak—due to the truth and wisdom they have acquired from Prophetic sciences—insightful words of truth that are in accord with factual realities.

The same can be said of Shaykh al-Albānī (رحمه الله), who although affirming contagion, while speaking of doctors not shaking hands, explained the limits beyonds which taking precaution becomes nothing but whisperings and superstition. He stated that the Muslim physicians of today have followed the ways of the first Jāhiliyyah by imitating the disbelievers in these affairs.

09  In closing, discussing these views of the scholars and preferring views which are closer to both Sharīʿah proofs and factual realities, and greater in affirmation and preservation of the Tawḥīd of the Messengers and presenting evidences for their truthfulness, while exposing the lies and deceptions of the disbelievers, their crass pseudosciences and their evil agendas—all through the speech of the scholars of the Muslims—[while at the same time calling to compliance with guidelines and policies which are disputed and lacking evidence, in observance of the Sunnah, in observance of order and unity, and despite hardships, and despite the knowledge that some of these policies have no evidence or scientific basis] does not mean that one has accused other scholars of not knowing “fiqh al-wāqiʿ” upon the way of the Quṭbiyyah and Surūriyyah and has followed the way of ʿAmr bin ʿUbayd al-Muʿtazilī in reviling the scholars of the Sunnah.

Rather, these are affairs in which there are both religious and worldly differences. There were differences between Muslim nations (Pakistan rejected lockdowns) and likewise difference among scholars of various Muslim nations. Scholars of some Muslim countries (Mauritania) wrote advice to their health authorities and the government advising them that coercing people with Covid-19 injections is a violation of the Sharīʿah, and that they must pay compensation to those injured by them.

Thus, accusing and defaming people by ascribing to them the intent and way of the likes of ʿAmr bin ʿUbayd al-Muʿtazilī is twisting the reality and amounts to gross slander. It can even be said that it ventures into the arena of tabdīʿ (declaring people innovators).

So while we have to respect the decisions and policies of each Muslim country, and likewise, what is said by the scholars of each Muslim country, so long as one calls to obedience and compliance in observance of the Sunnah, there is no room or angle for accusing people with such mighty accusations just because they reject, from a knowledge-point of view, and upon firm evidence, speculative theories of disease and baseless, unproven measures.

Read also: Advice Regarding Hardships During Lockdowns

Footnotes