Assalamualaikum Mufti sahab,
My question was regarding Vaccination of new born children!
1. Though I have read the fatwa reagrding permissibility of vaccination, I specifically wanted to know the desirability of it. I mean according to Quran o Hadith, is it advisable to opt vaccination or is it rather better not to go for vaccination of children as Disease and Cure are in the hands of Allah s.w.t. and if a disease is fated to be, then vaccination as i understand cannot stop it.
2. My research showed that the vaccines have a high level of aluminium and mercury as preservative which harms the delicate brain of the child. Can you please validate this?
3. On checking a fatwa of yours, I found that Vaccination is only Halal if the ingredients are Halal. But, in India where i belong to, the vaccines do not have all the ingredients mentioned or the sources of the ingredients mentioned. Hence, how should i proceed?
Your advice and guidance is highly sought for the above.
Jazakallahu khairan,
Vadid Valiulla
India
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We are living in the world of means. [Asbaab]. We are required to adopt means to fulfil our needs. If one sits back and does not adopt means, then the failure is definitely attributed to one’s negligence. When one adopts means, he should not trust in his means, as the means are not effective in themselves. Our belief is Allah is muassire haqeeqi [the real causer of effects]. To place ones trust in ones means is against our belief. Once a person adopts all the necessary means in achieving anything, he should place his trust in Allah and Taqdeer. Whatever happens after that, whether ones objective is fulfilled or not, it is the decision of Allah.[1] If ones objective is not fulfilled, he will still be rewarded for adopting means and submitting to Allah and Taqdeer. The greatest act of worship is to submit to Taqdeer and be happy with the decree of Allah. If this attitude is entrenched in an individual, he will have no grief and regrets for anything.
Islam does not discourage the use of treatments available to us through medical and other sciences. On the contrary, the use of such treatments is encouraged by the teachings of the noble prophet [Sallallahu Alaihi Wa-Sallam] who sought the treatment of illnesses and diseases for himself and urged his followers to do the same. Thus, seeking medical treatment for the cure of diseases is part of the prophet’s tradition.
The prophet [Sallallahu Alaihi Wa-Sallam] said:
لِكُل داءٍ دَوَاءً
Translation:
For every disease there is a medicine [Sunan-Abu-Dawood 6/23 Darul-Risalatul-Alamiyyah][2]
Islamic teachings fully support the use of all forms of treatment because the underlying principle is that Allah has created cures for all diseases. The key is to ensure that the right type of treatment is applied for the right type of ailment.
If the vaccines contain haraam ingredients, then it is not permissible. However, if one is medically or legally compelled to take the vaccination and that is prescribed by a doctor and there is no alternative, then one will be excused.[3]
And Allah Ta’āla Knows Best
Ridwaan Ibn Khalid Esmail [Kasak]
Student Darul Iftaa
Katete, Zambia
Checked and Approved by,
Mufti Ebrahim Desai.
[1] جامع اللألى شرح بدء الامالي 45/1 دار البشائر الاسلاميه
فالرقية والدواء والتقاة هي: من قدر الله
روي الترمذي وصححه و ابن ماجه: ان رسول الله سئل: يا رسول الله ارأيت رقى نسترقيها، و دواء نتداوي به، و تقاة نتقيها هل ترد من قدر الله شيئا؟ قال هي من قدر الله
و معني الحديث: ان الرقية، و الدواء، و التقاة أي: الاحتراز من الأذى و الاحتماء من الاختار، هي كلها أسباب، لا تؤثر بنفسها كما قدمنا في صفت الوحدانية ، ولكن :اذا كان الله تعالي قد قدر خلق الأثر لفاعلها عند فعلها، فهي من جملة قدره تعالي و قضائه بخلق الأثر حينئذ و لا ترد من القدر شيئا، فمن رقي أو استرقي أو اخذ دواء، فشفاه الله تعالي بسبب ذلك، كانت رقية و الدواء من القدر… كان فعله ذلك من قدر الله تعالي، لا ان هذه الأسباب هي التي ردت قدر الله و قضاءه
[2] سنن أبي داود ت الأرنؤوط (6/ 23)
حدَّثنا محمدُ بنُ عَبَادةَ الواسطيُّ، حدَّثنا يزيدُ بنُ هارون، أخبرنا إسماعيلُ بنُ عَيَّاشٍ، عن ثعلبةَ بنِ مُسلم، عن أبي عِمْرَانَ الأنصاريِّ، عن أُمِّ الدرداء
عن أبي الدرداء قال: قالَ رسولُ الله – صلَّى الله عليه وسلم -: “إنَّ الله عزّ وجلّ أنْزَلَ الدَّاءَ والدَّواء، وجَعَلَ لِكُل داءٍ دَوَاءً، فَتَداووا، ولا تَدَاووا بحرَام“
الناشر: دار الرسالة العالمية
[3] (قَوْلُهُ وَجَوَّزَهُ فِي النِّهَايَةِ إلَخْ) وَنَصُّهُ وَفِي التَّهْذِيبِ: يَجُوزُ لِلْعَلِيلِ شُرْبُ الْبَوْلِ وَالدَّمِ وَالْمَيْتَةِ لِلتَّدَاوِي إذَا أَخْبَرَهُ طَبِيبٌ مُسْلِمٌ أَنَّ شِفَاءَهُ فِيهِ، وَلَمْ يَجِدْ مِنْ الْمُبَاحِ مَا يَقُومُ مَقَامَهُ (رد المحتار، ج 6، ص 389، سعيد)
أما إذا علم أن فيه شفاء، وليس له دواء آخر غيره يجوز الاستشفاء به (المحيط البرهاني، ج 8، ص 82، إدارة القران)
فتاوي محمودية، ج 18، ص 367، فاروقية
كفاية المفتي، ج 9، ص 150