HARAAM VACCINATION – FATWA OF THE ULAMA OF MAURITANIA

Sahaba learned deen through companionship and Service (Suhabat o Khidmat) Temporary Migration and Travel for seeking Knowledge and struggling for deen. Jihad internally and externally for ones self and others for deen (Ilm and deen ke liye Safar o Hijrat. However, one should note the desire to be a martyer (Shaheed) and partake in Juhad fiddeen is of the highest caliber!

THE FOLLOWING ARE EXTRACTS FROM THE FATWA ISSUED RECENTLY  BY THE ULAMA OF MAURITANIA “Imam Ahmad said, “I like for the one who believes in the efficacy of trust and pursues this path to abandon medical treatment such as drinking medicine and other things.” For this reason, Qadi ‘Iyad conveyed unanimous consensus on the non-obligation to medicate.”   There is no doubt that the refusal of medical treatment, placing one’s reliance upon Allah  (i.e. Tawakkul) and acceptance of what He decrees, (i.e. Tafweez) is among matters endorsed by the revealed law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn ‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and said, “I suffer from seizures to the point that my body becomes exposed. So, pray to Allah for me.” He said, “If you would like, you can endure it and be rewarded with Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while commenting on this hadith,   The hadith indicates the merit of the one who suffers seizures, that the reward for enduring the tribulations of the world is Paradise, and that embracing the more difficult is superior to taking dispensations for those who know what they can withstand and are not too weak to cling to adversity. It also contains evidence of the permissibility to refuse medical treatment, that treatment of all ailments with supplication and taking refuge to Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of that and the body’s reaction to it is greater than the effect of medicine on the body.   The Maliki Ibn ‘Abd Al-Barr said in Al-Tamhid, And there were among the best of this nation, its predecessors, and scholars, people who enHARAAM VACCINATION – FATWA OF THE ULAMA OF MAURITANIA THE FOLLOWING ARE EXTRACTS FROM THE FATWA ISSUED RECENTLY  BY THE ULAMA OF MAURITANIA   “Imam Ahmad said, “I like for the one who believes in the efficacy of trust and pursues this path to abandon medical treatment such as drinking medicine and other things.” For this reason, Qadi ‘Iyad conveyed unanimous consensus on the non-obligation to medicate.”   There is no doubt that the refusal of medical treatment, placing one’s reliance upon Allah  (i.e. Tawakkul) and acceptance of what He decrees, (i.e. Tafweez) is among matters endorsed by the revealed law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn ‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and said, “I suffer from seizures to the point that my body becomes exposed. So, pray to Allah for me.” He said, “If you would like, you can endure it and be rewarded with Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while commenting on this hadith,   The hadith indicates the merit of the one who suffers seizures, that the reward for enduring the tribulations of the world is Paradise, and that embracing the more difficult is superior to taking dispensations for those who know what they can withstand and are not too weak to cling to adversity. It also contains evidence of the permissibility to refuse medical treatment, that treatment of all ailments with supplication and taking refuge to Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of that and the body’s reaction to it is greater than the effect of medicine on the body.   The Maliki Ibn ‘Abd Al-Barr said in Al-Tamhid, And there were among the best of this nation, its predecessors, and scholars, people who en

“Imam Ahmad said, “I like for the one who believes in the efficacy of trust and pursues this path to abandon medical treatment such as drinking medicine and other things.” For this reason, Qadi ‘Iyad conveyed unanimous consconsensusensus on the non-obligation to medicate.”

 

There is no doubt that the refusal of medical treatment, placing one’s reliance upon Allah  (i.e. Tawakkul) and acceptance of what He decrees, (i.e. Tafweez) is among matters endorsed by the revealed law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn ‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and said, “I suffer from seizures to the point that my body becomes exposed. So, pray to Allah for me.” He said, “If you would like, you can endure it and be rewarded with Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while commenting on this hadith,

 

The hadith indicates the merit of the one who suffers seizures, that the reward for enduring the tribulations of the world is Paradise, and that embracing the more difficult is superior to taking dispensations for those who know what they can withstand and are not too weak to cling to adversity. It also contains evidence of the permissibility to refuse medical treatment, that treatment of all ailments with supplication and taking refuge to Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of that and the body’s reaction to it is greater than the effect of medicine on the body.