CONSPIRACY THEORIES, VACCINES, MEDICINE AND A STATEMENT ON THE MATTER

Questions and conspiracies have arisen around the topic of vaccines/immunisations and medicine in general; but Muslims need not be alarmed by these American and/or Christian conspiracies

السلام عليكم ورحمة الله، هذا أخوك في الله، الأخ أبو جعفر حسن الحنبلي

As-Salaamu `Alaikum wa Rahmatullah, this is your brother in Allah, br. Abu Ja`far Hasan Al-Hanbali.

عندي سؤال لك يا شيخنا

Our Shaikh, I have a question for you.

سؤال ورد عن حكم التطعيم بلقاح كورونا في نهار صوم عاشوراء يفطر أم لا

A question has been brought forward about taking the korona vaccine in the daytime of the Sawm of `Ashura’. Does this break the fast or not?

وسؤال آخر: سمعنا من أناس في الغرب على إنترنت ويوتوب أن الذي تطعم بلقاح كورونا يضر نفسه و أهله لأن ابتدعه طائف من اليهود ك “جورج سورس” ويفعلون هذه ليقتل الناس وينقص عدد الناس في العالم.

Oh, there’s another question as well: We’ve heard some people in the West take to the internet and Youtube claiming that the one who receives the korona vaccine brings harm to himself and his family as a group of Jews – like George Soros for instance – invented it or brought it about and are doing all of this so that people might be killed in abundance and the world’s population might be lowered due to some plan.

وأناس أخرين قالوا أن في لقاح كرونا قطعات صغيرة بسم “نانو تكنولوجيا” وإذا تدخل جسده تغير جُزَيْئات الحَمْضِ النَوَويِّ فيه وتميته بعد أمد قصير.

Still others say that in the korona vaccine are small particles referred to as “nanotechnology” and when it enters the body will change the DNA therein and kill someone after a short period of time due to it.

ما هو نصحيتك و والدك وعلماء المسلمين عن هذه الأقوال..

So what is your advice, that of your father and the scholars of the Muslims regarding these statements?

جزاك الله خيرًا يا شيخ لو سمحت لأسئلة كثيرة عن هذه الأمور العجيبة.

May Allah regard you with goodness, Shaikh. Please excuse me for the many questions regarding these strange or weird affairs.

وعليكم السلام ورحمة الله وبركاته

Wa `Alaikum us-Salaamu wa Rahmatullahi wa Barakatuhu,

اهلا وسهلا اخي ابو جعفر

Welcome to you, Br. Abu Ja`far.

أرسلت الأسئلة الى الوالد وانتظر الرد منه

I have sent these questions on to my father[1] and currently await a response.[2]

نحنا هنا في السعودية انا وعائلتي اخذنا اللقاح على جرعتين لانه اصبح امرا ضروريا لتسيير امور الحياة اليومية

We are still domiciled here in the Kingdom of Saudi Arabia, both I and my family, and we have taken both dosages of the vaccine as it has become a dire matter[3] in order to make easy daily life and movement. 

وحسب ما سمعت من مشايخنا هنا انه لايوجد فيه اي شي من هذا الكلام المتدوال على النت

Now according to what I’ve heard from our Shaikhs[4] here there is nothing in the vaccine that establishes this flurry of speech being said on the internet.

له اضرار جانبية ولكن لبعض الحالات مثل الذين يعانون من حساسية مفرطة او ربو وغيره من الامراض المزمنة ولكن كل هذا لا يشكل خطرا على الانسان لانه متابع من قبل وزارات الصحة المحلية والعالمية والله اعلم

Now the vaccine does possess extenuating harms, but it is only in some certain circumstances like those who are already dealing with pre-existing allergies, health concerns and other types of illnesses that are preconditioned[5]; but each of these things don’t pose a danger to the human being at large.[6] And this is the case as what was mentioned[7] and the Ministry of Health, domestically and abroad. And Allah knows best.

الإبر مثل الإبر المغذية والسيروم التي تأخذ بالوريد تبطل الصيام برمضان او غيره أما غير ذلك مثل الأبر العضلية كاللقاح وغيره فلا تبطل الصوم والله تعالى أعلم

An injection in which there is a nourishment or serum administered into the veins does indeed nullify the sawm of Ramadan or any other fast. As for as things besides that, such as a vaccine taken in the arm or a jab or other things, then this does not nullify the sawm.[8] And Allah, Exalted be He, knows best.

fatwa taken: 15 Muharram 1443


[1] He is none other than the Imam, Isma`il Ibn Badran, may Allah preserve him.

[2] As of going to press, the doses (both and in the short form from China) have been taken by Imams such as Isma`il ibn Badran Ad-Dumi, Salih Ash-Shami and his brother `Abdur-Rahman as well as fiqh scholars like Shaikhs Faaris ibn Faalih Al-Khazraji, Mustafa Hamdu `Ulayyan, `Abdullah Badran (son of Imam Isma`il ibn Badran), Mubarak Al-Hathlaan and others. This is a clear indicator that the vaccine is not only permitted but that it’s also not poison, there is no nanotechnology in it and there is no trojan horse conspiracy. Keep in mind that most of the marja` people of the Peninsula (including Kuwait, Bahrain, Qatar and the UAE) have taken it. And yet there have been no mass deaths of marja` people, fiqh scholars or muftis on the back of it.

Those that have abstained have not done so due to a worldwide conspiracy plan hatched by George Soros, the Bilderbergs, CFR (Center for Foreign Relations), the Learned Elders of Zion or any other inveterate falsehood.

[3] Ar. darurah. This refers to the fact that the ruling of darurah is that one may carry out an action that might normally be impermissible to the most minimal degree to avert harm if it is certain beyond a reasonable doubt that he will (1) lose his life, (2) lose a limb or (3) be indefinitely detained and undergo trials that go with that. Please see Al-Futuhi’s (d.972), may Allah have mercy upon him, Mukhtasar ut-Tahrir for further details.

[4] This refers to the scholars of Arabia proper, including Kuwait, Qatar, Bahrain and the UAE.

[5] The reason for this is that all medicine, whether it is vaccination or herb based, does possess risks for the ones that ingest them. Everyone must know (1) the ingredients, (2) whether he has any allergies, (3) whether he has any pre-existing conditions that the vaccination or medicine could produce an adverse reaction with and (4) whether any current herbs or medicines he is taking may react negatively with what he is about to ingest. This is the standard for all medicine, whether we are discussing what is administered externally by intervention (vaccinations) or taken orally or topically for replenishment (herbs and the like). Let the reader be mindful of this fact.

[6] This is because it’s medicine. If it was poison it would be impermissible to take as it would neither be interventional medicine (vaccines/immunisations) or replenishment medicine (herbs and the like).

[7] And this most likely came about due to the explicit expression taken from Imam Mansur Al-Buhuti (d.1051), may Allah have mercy upon him, when he uttered: “So all food has been created pure and clean, which is different to what is impure and unclean. And there is no harm in these foods and no reason to hide away from them like in the case of poison, musk and things like amber, just as seeds and fruits are pure things”. Ar-Rawd ul-Murbi` bi-Sharhi Zad il-Mustaqni`, pp.520-522

[8] This is on account of the fact that it is not nourishment.

PROPHETS ARE PROPHETS AT BIRTH AND ALWAYS INFALLIBLE

The Mountain of Light, where the Cave of Hira’ is located.

درة من درر الامام العلامة ابن عقيل شيخ الحنابلة :

One of the outstanding statements of the senior scholar, Abul Wafa’ Ibn `Aqil, Shaikh of the Hanbalis, may Allah have mercy upon him:

ونبينا – صلى الله عليه وسلم – قبل بعثه، ونزول الوحي عليه، لم يكن على دين قومه، بل كان متديناً بما يصحُّ عندَهُ أنَّهُ من شريعةِ إبراهيم،

Our Prophet, peace and blessings of Allah be upon him, before he was commanded to preach and before he received revelation, was not upon the religion of his people. On the contrary, he was upon the remnant of what he knew to be authentic of the Law of Ibrahim.

لا يلوذُ بأصنامهم، ولا يتعرضُ لأزلامِهم، ولا يَسْمُرُ مع سامرِهم، بل كان يَتَحنَّثُ بحراء،

He was not polluted through worship of idols, nor did he fall into casting lots and the like. And he also did not fall into the slips that they fell into with regard to their sins, great or small. Indeed he avoided the idolatry and was in the cave of Hira’ doing so.

قال أحمد: من قال: إن النبي – صلى الله عليه وسلم – كان على دين قومه، فهو قولُ سوءٍ، أليس كان لا يأكل من ذبائحهم على النصب؟وبذلك قال أصحاب الشافعي …

Imam Ahmad ibn Hanbal said, “Whoever said that the Prophet, peace and blessings of Allah be upon him, was upon the religion of his people is indeed guilty of saying an evil word. Does this individual not know that he did not eat from their sacrifices that were made upon the stone alters?” And this is the same as what was said by the students of Imam Ash-Shafi`ii.

*الواضح في أصول الفقه 4 /194

cf. Al-Wadih fi Usul il-Fiqh, vol.4, pp.193-194

As cited by the Shaikh, Mustafa Hamdu `Ulayyan

IMPORTANT POINT ABOUT USUL UL-HADITH

ِAn example of a book based upon Usul ul-Hadith Principles of the Hanbalis

أصول الحديث عند المذاهب:

Principles of Hadith according to the Madhhabs

يفترق الحنابلة عن كثير من الأحناف وكثير من الشافعية في أصول الحديث بأمرين:

The Hanbalis are distinguished from many of the Hanafis and Shafi`iis in the Principles of Hadith on account of two matters:

الأول: يفترقون عن الشافعية في حجية المرسل والمنقطع، فعندنا المرسل حجة وأن رواية الثقة عن غير معروف مقبولة إن عرف أنه لا يروي إلا عن ثقة.

Firstly, they are distinct from the Shafi`iis in considering the attributed[1] and interrupted[2] narratives as possessing a proof. As is the case with us as Hanbalis, the attributed narrative is a proof and that means a trustworthy narrator mentioning a narrative from an unknown narrator is acceptable if it is known that the first narrator only narrators from trustworthy people and no one else.

الثاني: يفترقون عن الأحناف في اشتراط ذكر سبب تضعيف الراوي، لأنه قد يضعفه بشيء لو ذكره لم يكن قادحا، وعند الأحناف: إذا ضعف الثقة راويا يقبل قوله من غير ذكر سبب.

Secondly, they are distinct from the Hanafis in that they condition that when a narrator is da`if, the reason for his being judged so must be mentioned as if the thing mentioned is not a cause of him to be graded da`if, then the transmission will not be regarded as such. The Hanafis say that when the trustworthy narrator is judged da`if, the word of the one making the statement is accepted without mentioning the reason for the grading of da`if.

المقصود من ذلك: ضرورة النظر في أصول كل مذهب عند التصحيح والتضعيف وعدم المسارعة في النقل، والحذر من إلزام المذاهب بنظر شيخ معاصر كالألباني أو غيره.

The intent of mentioning that which was above is that it is a dire necessity to study into the principles of each madhhab according to gradings of sahih and da`if and not rush to narrating transmissions without understanding how to hand them down properly. And this is also to beware of obliging madhhabs of opinions that have come about through some “shaykh” of the modern era, like in the case of Al-Albani and so forth.

As written by the Shaikh, Mustafa Hamdu `Ulayyan


[1] Ar. mursal. This has been defined by the scholars of fiqh and foundational principles, groups of Hadith scholars, including Al-Khatib Abu Bakr al-Baghdadi, as, “When the chain of transmission of a Hadith is interrupted in any way, according to them it has the same ruling as the munqata`. Groups of Hadith scholars, in fact most of them, say that a narration is only mursal when there is a tabi` narrating directly from the Messenger of Allah, peace and blessings of Allah be upon him, without mentioning the Companion. The position of Imam ash-Shafi`ii and the Hadith scholars or the majority of these and a group of scholars of fiqh have the understanding that this cannot be used as evidence. However, the madhabs of Imam Malik, Abu Hanifah, Ahmad ibn Hanbal and most of the scholars of fiqh say that one may use it as evidence to make ruling”. Sahih Muslim bi Sharh in-Nawawi, vol.1, pp.29-30

[2] Ar. munqati`. Imam Yahya an-Nawawi, may Allah be pleased with him, said, “The munqati` is when a chain of transmission is not connected due to one or two narrators being dropped from the chain of transmitters”. Sahih Muslim bi Sharh in-Nawawi, vol.1, pp.29-30

PECULIAR CHARACTERISTICS OF IMAMS ASH-SHAFI`II AND AHMAD IBN HANBAL

الشيخ أحمد الشامي

أصول فقه المذاهب:

Principles of the Fiqh of the Madhhabs

تميز الإمام الشافعي والإمام أحمد بأنهما لم يقتصرا في أحاديثهما وفقههما على فقهاء مدينة واحدة كما فعل الأحناف مع مدرسة الكوفة وكما فعل المالكية مع مدرسة المدينة

Imams Ash-Shafi`ii[1] and Ahmad ibn Hanbal[2] are distinguished in that they do not limit themselves in their ahadith and fiqh to the fiqh scholars of one city[3] as is done by the Hanafis[4] with the Kufan[5] School or the Malikis[6] with the Medinan School.[7]

(وقد صرح علماء المذهبين بأنه ليس للإمام أبي حنيفة قول يخرج به عن أهل الكوفة وليس للإمام مالك قول يخرج به عن أهل المدينة)

And the scholars of those two madhhabs explicitly cite that it is not for the Imam, Abu Hanifah to have a statement that exits from the Kufan School in just the same way that the Imam, Malik ibn Anas does not have a statement that exits from the Medinan School.

كما أنهما لم يحصرا الفقه في فقهاء عائلة واحدة كما فعل المذهب الزيدي مع أبناء الإمام زيد بن علي ، أو كما فعل المذهب الجعفري في حصر التلقي في أئمة اثني عشر (وقولهم هذا يسد كل أبواب التعلم إلا ما جاء عن الإمام)

And the same thing holds in that Imams Ash-Shafi`ii and Ahmad ibn Hanbal do not limit themselves to the fiqh scholars of one family as is done by the Zaidiyyah with the children of Zaid ibn `Ali[8] or the Ja`fari Madhhab in limiting themselves to the 12 Imams.[9] And there is also their statement in that all the branches of learning are closed except what came from the Imam.

وحديثا يوجد ما يشابه ذلك في كتابات بعض السلفيين في حصر العلم في آل الشيخ وفي تفضيلهم على غيرهم

And there is speech of that same capacity in the writings of the Salafis in which they limit all knowledge to the shaykh family[10] in their preference of him over everyone else.

ولا توجد هذه الخصيصة إلا في المذهبين الحنبلي والشافعي، والفضل في هذا التأصيل يعود للإمام الشافعي فهو أبو هذا العلم كما قال ابن عقيل وغيره.

Such an affair cannot be attributed to the madhhabs of the Hanbalis or Shafi`iis. The virtue in this laying down of principles returns to the Imam, Ash-Shafi`ii as he is the father of this knowledge[11] as has been mentioned by Ibn `Aqil[12] and others.

As written by the Shaikh, Mustafa Hamdu `Ulayyan


[1] 150-204 (AD767-820). He Abu `Abdullah Muhammad ibn Idris ibn Al-`Abbas Ash-Shafi`ii Al-Muttalibi. Collector of the principles of the Shafi`ii Legal School, he wrote more than five pioneering works in the Principles of Fiqh and its subdisciplines. Some of his greatest students include Abu Ibrahim Al-Muzani and Az-Za`farani. Please see Al-Hussain’s Tabaqat ul-Hanabilah, vol.1, pp.260-262

[2] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as Imams Sufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani.  In addition having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults.  Muhammad ibn Muhammad As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124

[3] So in the case of Imam Ahmad, the School is built upon the Basran School and people that emigrated to Baghdad; however this is not the limit of his hadith gathering. He examined and gathered the knowledge of many different Imams and the like which is why at 16 years of age, he headed to the furthest reaches of Dar ul-Islam in order to note their usul, ahadith, fiqh and the like. He then headed back to Baghdad, went back to Al-Basrah and compared this with the principles he had learned and upon completion produced responsa literature and more.

[4] 80-150 (AD699-767)

[5] Also known as Ahl ur-Ra’y. This methodology is predicated on gathering ahadith, extracting the fiqh from them and building those usul to encompass all other ahadith on the topic. In the beginning of his way, Imam Ash-Shafi`ii was Ahl ul-Hadith but was closer to Ahl ur-Ra’y after his trip to Egypt and new affairs.

[6] 93-179 (AD715-796). Please see the history works on the topic for more information.

[7] Also known as Ahl ul-Hadith. This methodology is through gathering all of the ahadith on a given subject and only taking usul that are apparent in the hadith that are to be extracted rather than reading them or analogising them into the text. Ahl ul-Hadith people were in Al-Madinah and Al-Basrah (including Imam Ahmad). Please see the historical information on the topic for more information.

[8] Imam `Abdul Qadir Ibn Badran Ad-Dumi (d.1346), may Allah have mercy upon him, said the following: Now with respect to the Zaidiyyah the groups said, ‘We ally with and disavow whatever he disavows’. So they came out as supports of Zaid ibn `Ali and thus were called the Zaidiyyah. And these are the people composed of many groups. Sharh Lum`ah, pp.79-80

[9] Imam `Abdul Qadir Ibn Badran Ad-Dumi (d.1346), may Allah have mercy upon him, said the following: The Rafidah were given this name by Zaid ibn `Ali ibn Al-Hussain ibn `Ali ibn Abi Talib as explained by Ibn `Asakir in his history account. Ibn `Asakir records that `Isa ibn Yunus was asked about the Rafidah and the Zaidiyyah to which he replied, “The Rafidah are the first ones that rejected and they came to Zaid ibn `Ali ibn Al-Hussain. They said to him, ‘Disavow Abu Bakr and `Umar so that we might ally with you’. He said in reply to them, ‘No, actually we are in alliance with them and we disavow you for disavowing them.’. So they said, ‘So then we reject and abandon you!’ and this is when they were given the name, the Rejectors or Rafidah. Sharh Lum`ah, pp.79-80

[10] 1111-1206. He is Muhammad ibn `Abdul Wahhab. Known as “the Najdi Shaykh”, he had no qualifications in the Revealed Law and was referred to by the scholars of his time as a false prophet and teacher. For further details, please see The Divine Lightning.

[11] This references the fact that he is the first one to have penned a book on Usul ul-Fiqh that systematically addresses the affairs of assessing evidence.

[12] 431-513 (AD1036-1118). He is Abul Wafa’ `Ali ibn `Aqil ibn Muihammad ibn `Aqil ibn Ahmad Al-Baghdadi Az-Zufri. One of the luminaries of his time, Shaikh ul-Islam and theologian of many areas, he is author of many works covering fiqh, usul and theology. cf. Ibn Rajab’s Adh-Dhailu `Ala Tabaqat il-Hanabilah, vol. 3, pp.118-135