In the Name of Allah, the Most Gracious, the Ever Merciful…
The following is a recent question posed to Shaykh Dr. ‘Abdullah ibn ‘Abdir-Raheem Al-Bukhary (may Allah bless and preserve him) [1]. His insightful answer is yet another example of how our well-known and reliable scholars continue to offer sober and consistent advice during this pandemic about how Muslims are not to delve into these serious and crucial matters of safety and public concern, but rather we are to leave them for the qualified scholars of the Religion responsible for issuing such verdicts. May Allah allow this beneficial answer to reach receptive hearts.
The following is a transcript of the Arabic text of the question and its answer, along with an English translation:
هذا سائل آخر يقول هل يأثم من يُزهِّد في أخذ اللقاح ضد هذا الوباء الكورونا ويشكك فيه؟
QUESTION: Here is another questioner who asks: “Is a person sinful for discouraging [people] from taking the vaccine against this disease, Corona[virus], and for casting doubt on it?”
ANSWER by Shaykh Dr. Abdullah ibn ‘Abdir-Raheem al-Bukhary (may Allah preserve him):
هذه القضية خاض فيها كثيرون، والخائضون في هذا كثير، هذه المسألة بارك الله فيكم لها شِقَّان، لها شِقَّان: شِقٌ شرعيٌ، شِقٌ شرعي متعلق من الناحية الشرعية، وشقٌ طبي أو صحي متعلق من النواحي الطبية.
This is an issue that many people have spoken about. Those who have spoken about it are many. This issue, may Allah bless you, has two sides. It has two sides: one side relative to Islamic rulings, and the other side is medical, or health-related, connected to medical factors.
أما الناحية الشرعية فقد تكلم أهل العلم حول هذه القضية منذ زمن طويل لما بدأ ظهر أمر اللقاحات حصل بين ذلك أخذ وعطاء فيما مضى، ثم استقر الأمر على أن هذا الأمر من الأمور التي لا تنافي التوكل ولا تضادُّه، إنما هي من الأخذ بالأسباب الشرعية وكما قال الإمام ابن القيم، رحمه الله، لما تكلم عن التوكل وذكر من ذلك: الأخذ بالأسباب، أو الأخذ بالسبب الشرعي، قال رحمه الله أن ترك السبب يعني مما هو سبب شرعي مما هو سبب، ترك الأسباب قدح في العقل، قدح في العقل؛ والاعتماد على الأسباب قدح في التوحيد إذًا لا يجوز لك أن تعتمد وتعقد القلب على السبب، إنما تعقد القلب وتتوكل على مُسبِّب الأسباب جل جلاله، وتأخذ بالسبب الشرعي لقوله عليه الصلاة والسلام لصاحب الدابة، اعقلها وتوكَّل.
As for the side of Islamic rulings, then the people of knowledge have indeed spoken about this issue, a long time ago, when the issue of vaccinations first came about. Some back and forth discussion took place in the past, until the matter was settled, that this is one of those issues that does not invalidate tawakkul (trusting Allah) nor contradict it. It is merely an issue of taking legislated steps [of safety], and as al-Imaam Ibn al-Qayyim, may Allah have Mercy on him, said, when speaking about tawakkul and mentioning what is part of it: Taking asbaab (measures of safety), or taking asbaab which are legislated, he said, may Allah have Mercy on him: “Abandoning the precaution…” meaning: From that which is legislated to be taken, a real measure [of safety], “Abandoning the precautions amounts to a flaw in intellect, while full reliance upon the measures [alone] is a flaw in towheed (i.e. the soundness of one’s religion).” [2] Thus, it is not allowed for you to rely upon and to connect your heart to the precautionary measures; but rather you connect your heart to and you trust in the One who allows the measures to have their effects, He whose Honor is exalted. You take the legislated measures [of safety], based on the statement [of the Prophet], may Allah raise his rank and grant him peace, when he said to the man with the riding beast [what means]: “Tie it down, and place your trust [in Allah alone].” [3]
فتكلم أهل العلم حول هذه القضية، قضية اللقاحات المتعلقة بهذه الجائحة وهذا الوباء وبينوا ولي تسجيل من ضمن من تكلم حول هذه القضية والاحترازات التي سنتها الدولة وفقها الله في ذلك، وتكلمنا حول هذا الموضوع بإسهابٍ، ونقلت كلام الإمام ابن القيم وغيره كثير بالتقريرات المتوافقة مع قواعد وأصول الشرع وأدلته.
So the people of knowledge have spoken about this issue, the issue of vaccinations relative to this pandemic and this disease, and they have clarified. And there is a recording of mine, among those who have spoken about this issue and the precautions established by the government, may Allah give them success in that. We spoke about this issue at length, and I quoted the speech of al-Imaam Ibn al-Qayyim and many others with their findings that were in line with the principles and foundations of the Islamic Legislation and its evidences.
أما الناحية الطبية، المتعلقة بالطب ونحو ذلك، فخاض في ذلك قوم ورغَّبوا وأوصوا بأخذه، وقام آخرون ينافرون ذلك، وخاض الناس ولجُّوا وتكلموا وكل صار يهذي بما لا يدري. قالوا: مؤامرة مثلاً، أرادوا أنه ما أدري إيش يصيبون، يفعلون، إلى آخره كلام طويل عريض يعني سخيف. وسقوطه يُغني عن إسقاطه، وسُخْفه يُغني عن حكايته!
As for the medical side [of this issue], that which is connected to medicine and similar things, then some have spoken about that, encouraging and advising [people] to take it (the vaccine). Others stood against them and discouraged that. People spoke, with stubbornness, and talked much, each one rambling on with what he does not know about. They said, “It is a conspiracy,” for example. They intended to say, I don’t know, “It is affecting people, and they are doing things…” etc., with a lot of lengthy, detailed speech, yet absurd. As it has already flopped, there is no need to tackle it! And its [level of] absurdity suffices us from any need to relay it!
سؤال الذي صعد على المنصات وقال أنها مؤامرة وأوصى الناس بعدم الأخذ إلى آخره يدَّعي أن الذين يوصون بالأخذ قد استأجرتْهم شركات الطبية وهكذا هذه اللقاحات وغير ذلك يعني من ضمن المؤامرة حتى يروِّج لها فتكون تجارة، مستأجر مدفوع له لأن يروج لهذا.
A question: The one who got up on platforms and said it is a conspiracy, advising people against taking it (the vaccine), etc., claiming that medical companies have paid people to recommend these vaccinations, etc., and he means: This is part of the conspiracy, so that it (the vaccine) would be marketed, and it would be profitable business, a paid-off sell-out would market it!
السؤال: أولا أنت اقتفيت ما لا علم لك به فاتهمت كل من تكلم بهذا، وأنا أتكلم عن أهل بلدي والذين يجب الوثوق فيهم ولا يجوز الخروج عن رأيهم لأمر ولي الأمر بطاعته في غير معصية. فهذا ولي الأمر قد أوكل الأمر إليهم وثمة خبراء متخصصون، فاحصون، مسلمون، عدول، يصلون ويزكون على اعتقاد صحيح، كيف لي أن أترك قولهم لواحد من هنا أو هناك أو هنالك؟ مجهول السبب والنسب لعله، فيتكلم ويهذي بما لا يدري، بما لا حجة له فيه ولا برهان إلا قول زيد أو عمرو من الناس، والله أعلم بهم.
The question: Firstly, you have delved into issues you do not know about, and you have accused everyone who has spoken about this [of various types of wrongdoing]. And I am talking about the people of my land, those whom we must trust, and it is not permissible to oppose their position, due to the command to obey those in authority in all matters which are not disobedience [to Allah]. So the leader has entrusted the issue to them, and they are experts, specialists, and clinicians, who are upright Muslims who pray and pay zakaat, upon the correct creed! How could I leave their position for someone here or there, or way over there?! Someone whose motives are unknown, and perhaps even his origin, speaking and rambling ignorantly. The only proof or evidence he has is the statement of Zayd or ‘Amr among the people, and Allah knows best about them.
إذا قلت بأن لو تنازلت جدلاً لك بأن هذا قد دُفع له ليقول، طيب، هل تستطيع أن تجزم بأن الذي قام فنفع وحذَّر الناس من الأخذ لم يُدفع له؟ كما يوجد من يتآمر كما تدعي للأخذ يوجد من يتآمر لعدم الأخذ! لماذا التآمر في جهة وليس في جهة أخرى؟ كلٌ يريد أن يخدم مصالحه، كما يدعون. فاترك هذا العبث، فاترك هذا العبث واللعب!
If I said, for argument’s sake, that this person has actually been paid to say what he is saying, OK, but can you say decisively that the one who stood up and [allegedly] benefitted [people] by warning people from taking the vaccine is not paid off? Just as there are those who are conspiring to get the people -as you claim- to take it, there are also people conspiring to get people not to take it! Why is it that the conspiracy is only on one side and not the other? Everyone wants to serve their own interests as they claim. So abandon this frivolity! Abandon this frivolity and these games!
قال الله جل وعلا: {ولا تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا}.
Allah, the Majestic and Most High, has said [what means]: “And do not follow after what you have no knowledge of. Verily, the hearing, eyesight, and chest will all be questioned.” [Quran 17:36]
وقد قلت ولا زلت أقول، علم الطب قائم على النظريات، أمرُ نظري ليس قطعياً، وظني، نظريٌ ظني، بدليل علتك واحدة تدخل على طبيب أو اثنين أو عشرة كلٌ له رأي، يَسحبون كلهم الدم، كلهم يصوِّرونه كلهم يعلقونه من أذنيك ممكن ولا إيش، يفعلون هذه الأشياء وتنام وتقوم وتجلس وتخرج، وهذا له رأيٌ وهذا له رأيُ وهذا له رأيٌ، صحيح؟ هذا يدل على أنه ظني فهذا الذي يقول لا يفعل، يفعل، يفعل، يفعلون، أنت الذي عندك أيضاً ظني! الحَكَم في هذا يُنظر إلى أهل الاختصاص ويُرجع إلى أهل الاختصاص والخبرة من الموثوقين والأمناء والصالحين فينظروا ما هو أصلح وأنفع بإذن الله.
And I have already said, and I continue to say: Medical knowledge is based on speculation. It is speculative and not decisive. It is assumption-based, speculative assumptions. The proof is that you have a single illness, yet you go to a doctor, or two, or ten, and each one gives you a different opinion. Each one draws blood, each one requests [the same medical] images, each one hangs them, even up to your ears… [4] They do all of these things, as you sleep, wake up, sit, and go out, and then this one holds this opinion, that one holds another opinion, and another holds yet another opinion, right? This proves that it is speculative. So this one saying not to do this, they are doing this and that, and they are doing things, what you have as well is also speculative! The way to resolve this is to look to the experts and refer to experienced experts, from those who are trusted, reliable, and righteous people. They research the issue to determine what is most appropriate and beneficial by the Permission of Allah.
قولوا لي بربكم هيَّأ الله ووفَّق الله ولي الأمر في هذه البلاد خادم الحرمين، زاده الله سداداً وتوفيقاً وأعوانه، على أن قاموا بهذه الاجراءات في بدء الجائحة من أوقفوا العمرة وأوقفوا أشياء عديدة كما لا يخفى عليكم، هذا مُوجِع ومُؤْلِم كما عبَّروا عن ذلك ولكن لك أن تتخيل لو تواردت الحجيج والمعتمرين من أماكن متباعدة، وتداخلت الناس من بلدان العالم كلِّه، فمَرِضَ هنا وسقط هنا أو رجع وأخذ الوباء وكان سبباً في انتشاره، كم سيكون التشرذم هذا الانشطار في هذا البلاء وهذا الداء؟ وكم ستتحمل عندنا المستشفيات في هذه البلاد من هؤلاء الحجيج المئات، الألوف والمعتمرين صحيح؟ بل إن ذلك الحفاظ على رعاية الرعية والقيام على مصالحهم والمحافظة عليهم وحفظ بيضتهم من واجبات الراعي، مما يجب عليه أمام الله تعالى أن يحافظ عليهم وأن يأمِّن سبلهم وهذا الذي قاموا به.
Tell me, by your Lord: When Allah has given success to the leader of this land, the Custodian of the Two Sacred Mosques, may Allah increase him and his aides in correctness and success, they have upheld these precautions from the beginning of the pandemic, and they even stopped ‘Umrah [for a time], and they halted many other activities, as is not hidden from you. This was grievous and agonizing, as they admittedly acknowledged. Yet, try to imagine if the pilgrims for Hajj and ‘Umrah had continued to arrive in great numbers from far-away lands, and the people from all different lands on earth mixed with each other, and then this one got sick, and that one dropped [dead], or this one returned with the disease, contributing to its spread: How much fragmenting and division would there be in this trial and with this illness?! How many people would be hospitalized in these lands, from those pilgrims, hundreds of thousands, right? Instead, this protection of the people, this care and maintenance of the people’s interests, protecting them and preserving their sanctuary is from the obligations upon the leader. From those things that are obligatory upon him in front of Allah, the Most High, is that he protects them and provides safety for their roadways. This is [exactly] what they have done.
فكان أن ذلك ولله الحمد خفَّ كثير من ذلك وخفت الوطأة والحمد لله ننعم، قبل سنوات من بدايته ما كان هذا الجلوس موجوداً، ولا كانت هذه المساجد عامرة تذكرون جاءت فترة آذان بلا صلاة وصلوا في رحالكم، فهذه نعم لابد أن نري الله عز وجل شكره، وجزاهم الله خيراً على ما قدموه، والخسران لمن عارض وأبى واستكبر نسأل الله السلامة والعافية.
So that has led to -and praise is due to Allah- the reduction many of those things (restrictions), and the footprint [of the virus] has been curtailed, and praise is due to Allah, so we enjoy [the situation now]. Years ago, from the beginning of it, these sittings were stopped. These masjids were not even active. You remember a time when there was only an athaan without any prayer, and [just]: “Pray in your homes.” These are favors for which we must show gratitude to Allah, the Mighty and Majestic. May Allah reward them well for all they have done. And whoever opposes, refuses, and behaves arrogantly is ruined. We ask Allah for safety and well-being.
هذا يقول هل يأثم من يُزهّد؟ نعم يأثم، من الناحية الشرعية يأثم لأنه يهذي بما لا يدري! وينطق بما لا علم له به! وأيضاً يأثم من ناحية مخالفة ولي الأمر المسلم الذي حث الناس، ورغَّبهم في ذلك.
So this person asks, “Is the one who discourages [people from the vaccine] sinful?” Yes, he is sinful. From one angle of the Islamic legislation, he is sinful for rambling on about things he does not know and speaking about what he has no knowledge of. From another angle, he is sinful for contradicting the Muslim authority which recommends and encourages that (taking the vaccine).
فكان من ثمراته، يعني ظهر هذا أخذ اللقاح في أوساط كثيرة من الناس، أو سمح بعودة الحرمين الشريفين للصلاة، وكذلك الاستيعاب بكامل الاستيعاب، وعدم التباعد والصلاة، أليس كذلك هذه من نعمة الله؟
From the beneficial results of it, meaning: It has occurred after many multitudes of people have taken the vaccine, that permission was granted to re-open the two sacred mosques for prayer, and then to full capacity, without distancing, and the prayer. Is that not from the blessings of Allah?
لا حول ولا قوة إلا بالله، في كل أزمة أياً كانت دينية أو دنيوية، هناك من يعيش على أنقاضها، ويتاجر بها، كالذي بال في بئر زمزم، أمثال هؤلاء الذين يزهِّدون، يريدُ أن يشتهر بالمخالفة والمناهضة وأنه حفيظٌ وعاقل، بل ظهر الأمر في بعض الأوقات، في بعض البلدان: أن طعنوا في أهل العلم والفقه والنظر، فقاربوا في هذا، وشابهوا وركبوا أهوائهم، وأطاعوا شحهم، واستمعوا لمن لا علم له ولا فقه، فقالوا في أهل العلم بأنهم لا يفقهون الواقع، لا يعلمون، لا يُفتون إلا بما يُقال لهم، ما الفرق بينكم وبين عمرو بن عبيد المعتزلي؟ عندما قال في ابن سيرين والحسن أنهم علماء الخِرَق، أيش الفرق؟ بل تطور الأمر أنهم صاروا يتهمون من يَلْبَسُ هذا السبب أنه واقع في الشرك، ما هذا الاعتداء؟ ما هذا الاعتداء والافتئات على الله، وعلى دينه، رُبَّ كلمةٍ قالت لصاحبها دعني! يُقيم بين أظهر المشركين ويتهم الموحدين، بأنهم وقعوا في الشرك، ولا حول ولا قوة إلا بالله، حتى أنه من شدة العجب، تبكي تارة وتضحك من ركبتيك تارة أخرى، وصلى الله على رسوله وآله وصحبه وسلم.
There is no power nor any ability except through Allah. In every crisis, whether it be religious or worldly, there are those who thrive in its ruins and profit from it, like the one who urinates in the Zamzam Well [just to be known]. The likeness of these people who discourage [people from the vaccine] is that he just wants to be known for opposition and resistance, and that he is the concerned one with intellect. Moreover, it has even occurred at some times and in some lands that they speak ill of the people of knowledge, understanding, and investigation. They have come together like this, resembling one another, following their desires, obeying their own greed, and listening to people without knowledge or understanding. They claim that the people of knowledge do not understand the situation, that they do not know, and they only give verdicts based on what is said to them! What is the difference between you and ‘Amr ibn ‘Ubayd, the Mu’tazilee, when he said about Ibn Seereen and al-Hasan that they were scholars of [women’s menstrual] pads? What is the difference!? The issue went so far that they even began accusing anyone who wears this (i.e. a facemask), this precaution, that he has fallen into shirk! What is this transgression!? What is this transgression and this blunder being attributed to Allah and His Religion?! Sometimes, a statement says to the person who speaks it, “Leave me alone!” He lives among the polytheists, while he accuses the people of towheed of falling into polytheism!? There is no power nor any ability except through Allah. It has become so astonishing, that sometimes you would cry, and at other times you would fall to your knees in laughter. May Allah raise the rank of His Messenger, that of his family and companions, and may He grant them peace.
SOURCE: The Q&A session after the second lesson of Sharhus-Sunnah of al-Muzanee, may Allah have Mercy on him, from the activities of the academic seminar held at Jaami’ Ameer al-Mu’mineen Mu’aawiyah ibn Abee Sufyaan in Hafr al-Baatin, Saudi Arabia (1443/4/25), as found below:
Translation by: Moosaa Richardson
rev.sb.amm.msm.rb.nas
FOOTNOTES:
[1] Shaykh ‘Abdullah ibn ‘Abdir-Raheem al-Bukhary (may Allah preserve him), from today’s recommended scholars of insight and clarity, a student of some of this era’s great imams, like al-‘Allaamah Muhammad Amaan al-Jaamee (for ten years), al-‘Allaamah ‘Abdul-Muhsin al-‘Abbaad, al-‘Allaamah ‘Umar Fallaatah, al-‘Allaamah Rabee’ ibn Haadee, Shaykh ‘Alee Naasir Faqeehee, Shaykh Ahmad an-Najmee, and others. He has an account on Twitter (@dr_albukhary) and conducts regular classes at the famous Qubaa’ Masjid in al-Madeenah and elsewhere, which are available on the Miraath website. During a recent communication with our brothers at Salafi Publications (UK) (may Allah bless them and give them success), Shaykh ‘Ubayd al-Jaabiree (may Allah preserve him) requested that people rely upon two scholars after him: Shaykh Arafat al-Muhammadi and Shaykh Abdullah al-Bukhary.
[2] See: Tareeq al-Hijratayn (p.259) and Madaarij as-Saalikeen (3/462).
[3] An authentic hadeeth collected by al-Imaam at-Tirmithee (2517). Al-‘Allaamah Al-Albaanee said it is hasan (sound, authentic).
[4] The point here is that doctors look at many factors which other doctors also look at, yet they come to different conclusions.
FURTHER RESOURCES ON THE TOPIC OF COVID-19 REGULATIONS AND ISLAM:
The Return to Connected Rows (Without Gaps) at the Two Sacred Mosques in Makkah and al-Madeenah
PDF: Nine Advices As Relates the Novel Coronavirus by the Mufti Shaykh ‘Abdul-‘Azeez Aal Shaykh
PDF: Advice of Shaykh ‘Abdullah al-Bukhari About Coronavirus
Video: Healthy, Realistic, Practical Optimism During the Coronavirus Outbreak (Youtube)
PDF: Fleeing From the Decree to the Decree [Rahmaaniyyah, Abul-Hasan Maalik]
Video: Don’t Downplay the Seriousness of the Coronavirus! (Youtube)
MP3 Audio: Key Lessons About the Coronavirus [Hassan Somali]
PDF: The Issue of Contagion – An Islamic Perspective [Taqweem Aslam]
Article: What Blessings Could Come From the Closing of Masjids?!
Khutbah: Coronavirus – How Muslims Understand it & Other Epidemics
MP3 Audio: Q&A About Coronavirus Conspiracy Theorists [Hassan Somali]
Is this the only scholarly opinion on vaccines? BarakAllahu feekum.
Shaykh ‘Abdullah al-Bukhary (may Allah preserve him) has answered this in the article above. He summarized this issue, stating that there was differing about vaccines, which was later settled:
“…As for the side of Islamic rulings, then the people of knowledge have indeed spoken about this issue, a long time ago, when the issue of vaccinations first came about. Some back and forth discussion took place in the past, until the matter was settled, that this is one of those issues that does not invalidate tawakkul (trusting Allah) nor contradict it. It is merely an issue of taking legislated steps [of safety]…“
So let’s pose this question: Is there a scholar on earth today who is warning us against the Covid-19 vaccine? If yes, please share his name? If no, then maybe we REALLY REALLY need to reconsider what we are addressing the public with!
Please be clear that the question is NOT: “Did the scholars differ about vaccines in the past?”
We see it as a gene therapy, not a traditional vaccine. They are different.
May Allah bless our intellects and not leave us to ourselves, not even for the blink of an eye. OK then, so then when it is established that the scholars do not actually differ over vaccines anymore, “we” [?] change our terminology, and “we” say that it is now “gene therapy”,* not a traditional vaccine. So how do “we” answer this question [updated to include the terminology that “we” prefer]:
*NOTE: Saudi Health Dept. has publicly debunked claims that the vaccine is “gene therapy”. Our scholars advise again and again that we take our information from official and reliable sources, for example, the Mufti, Shaykh ‘Abdul-‘Azeez Aal Shaykh said:
Source: https://www.bakkah.net/en/nine-advices-as-relates-the-novel-coronavirus-covid-19-pandemic-shaykh-abdul-azeez-aal-shaykh.htm
BarakAllahu feekum. “So let’s pose this question: Is there a scholar on earth today who is warning us against the Covid-19 vaccine?”
Do we discount every other opinion regarding vaccines in general, pre-2019? Sheikh Muqbil, for example. Could these instances of vaccine encouragement be from the scholars (correctly) being obedient to the rulers. Meaning in a country where vaccines are not obligatory, difference of opinions amongst scholars are allowed to be spread for the benefit of the people.
“Please be clear that the question is NOT: “Did the scholars differ about vaccines in the past?””
The overriding point is the permissibility of sharing the ikhtilaaf of scholars regarding vaccines. Why should we discount other opinions from major scholars of recent eras?
Again, “So let’s pose this question: Is there a scholar on earth today who is warning us against the Covid-19 vaccine?”
I’ll take your response as a NO. Let’s really think about this carefully. Why do you think there is not a scholar on earth we can quote in favor of these disproven stances? When Allah commands us to return the matter to the scholars capable of extracting the rulings on a specific crisis, do we really think this Quranic order means that each and every one of us should research from the books?! Is this really the intended implementation of the Verse? This is not what the scholars teach us about nawaazil (emergencies) and how to implement the statement of Allah:
The Mufti, Shaykh ‘Abdul-‘Azeez Aal Shaykh (may Allah preserve him) said:
“…And whatever issues are connected to broad public concern are referred back to those in [official positions of] authority, those who consult with the people of knowledge and specialization [of specific relevant fields]…”
Source: https://www.bakkah.net/en/questions-from-the-west-about-covid-19-answered-by-the-grand-mufti-of-saudi-arabia-shaykh-abdul-azeez-aal-shaykh.htm
“Do we discount every other opinion regarding vaccines in general, pre-2019?”
This has already been addressed by Shaykh ‘Abdullah al-Bukhary (may Allah preserve him) in the article above:
…The people of knowledge have indeed spoken about this issue, a long time ago, when the issue of vaccinations first came about. Some back and forth discussion took place in the past, until the matter was settled, that this is one of those issues that does not invalidate tawakkul (trusting Allah) nor contradict it. It is merely an issue of taking legislated steps [of safety]…”
“Could these instances of vaccine encouragement be from the scholars (correctly) being obedient to the rulers?”
I hope this is a genuine question seeking clarification. If so, the answer is as follows: If you mean obedience to rulers in what is permissible, sure. Then why would anyone have a problem with that? If you mean that the vaccine is harmful and impermissible, but the scholars recommend it anyway just to obey the scholars, then: Absolutely not. There is no obedience to Muslim rulers in what is not permissible. The scholars know this. They are the ones who teach us this. No relied upon scholar recommends what Allah forbade for the sake of obedience to the rulers. If masks were impermissible, and if distancing in the prayer were impermissible, and if the vaccine were impermissible, the scholars would not endorse such things. They are the foremost of the people in understanding the Sunnah of the Prophet (may Allah raise his rank and grant him peace):
لا طاعة في معصية الله، إنما الطاعة في المعروف
“There is no obedience [to the creation] in disobedience to Allah. Obedience [to the creation] is only in ma’roof [permissible matters].” (Bukhari & Muslim)
“Why should we discount other opinions from major scholars of recent eras?”
So there are a number of points here: [1] Because the scholars are not calling to this. [2] Because the differing over vaccines had ended some time ago, as Shaykh ‘Abdullah al-Bukhary mentioned. [3] Because doing this is harmful, terribly harmful. When people quote scholars who held smoking to be permissible or just disliked, from an era when we had not yet known how harmful smoking was, would you make the same argument? No. Because that differing ended, and the affair became clear. So, again, as Shaykh ‘Abdullah al-Bukhary summarized [in the article above]:
“…Some back and forth discussion [differing] took place in the past, until the matter was settled, that this is one of those issues that does not invalidate tawakkul (trusting Allah) nor contradict it. It is merely an issue of taking legislated steps [of safety]…”
Please pay attention to the scholars and how they are discussing these topics, and may Allah bless me and you with insight and clarity. And Allah knows best.
Imaam Bin Baaz [rahimahullah] stated, “The sick person should not be forced to take medication, because it is not obligatory and this is the statement of the majority of scholars.” [Al-Hulalul Ibreeziyyah Min At-Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree. Vol 4. page 154]
Is this irrelevant now?
This is general, and the specific issue of the Covid-19 vaccine is a naazilah (specific current crisis/emergency, in need of specific fataawaa from the people of knowledge), and how these vaccinations connect to society’s needs, not just individuals’ needs, is all taken into account by the senior-most scholars qualified to issue rulings on the current pandemic.
Shaykh Ibn Baaz (may Allah have Mercy on him) did not witness this current pandemic, so as to say that this generality applies to our specific emergency situation or not. Again, Allah commands us to return matters like these back to the scholars, meaning those who are alive and can determine the specific ruling to be applied to a specific emergency. Quoting the scholars of the past and claiming they would have said such-and-such in this current specific predicament is counter-productive when we have grounded and trustworthy scholars alive and involved, upon the creed and methodology of Shaykh Ibn Baaz and his brothers from the great imaams of Islam, in fact from among their direct students and those who would give fatwaas on his committees. Yet, we are stepping around them for some reason, to take our fatwas from those not recognized as scholars in Islam.
May Allah allow us to realize our need for the scholars of Islam especially at times of nawaazil (crises, emergencies) and guide us to what He loves and end our differing, for indeed differing is evil, and as always, very harmful.
shaykh, some people condemn what is taking place in Muslim countries like Saudi Arabia where Muslims are almost indirectly enforced upon to get vaccinated such that those who choose not to vaccinate there are subject to lot of social restrictions. however, is it correct to understand and advise those people who are criticizing that what is being done in those countries is in fact something permissible since we find that the major scholars referred to in this nazila that live there and are directly witnessing the scenario have not said anything or condemned it and are therefore giving a silent approval to it ?
What is correct is that vaccinations are permissible, as many of the scholars have explained, and therefore obeying the Muslim leaders and getting vaccinated is obedience in permissible matters and cooperation upon measures of safety, and this is the position of the leading scholars today, by their words and personal examples. Remember that matters of such serious significance that affect the lives and safety of millions of people are returned to the top authorities of the scholars for determination, as Allah commands (Quran 4:83), and Allah knows best.
السلام عليكم ورحمةالله وبركاته
Dear Ustaadh, how to deal with those who refuse to accept the speech of Shaykh al-Allaamah ‘Abdullaah al-Bukhaaree on this issue and also they say that Shaykh ‘Abdullaah al-Bukhaaree is not from Kibaarul-‘Ulamaa, so how should we deal with them?
Jazaakum Allaahu khayran.
وعليكم السلام ورحمة الله وبركاته
We do not force anyone to accept anything. We convey good, beneficial speech and advise that it be heeded, and we wish well for the people, asking Allah to give them success. If the status of Shaykh ‘Abdullah al-Bukhary is not great enough for this topic [in some people’s view], then similar things have been said by scholars who are certainly kibaar. There are important articles on the topic from the speech of the senior-most scholars of today, those alive and aware of the situation and its most specific parameters, like Shaykh Saalih al-Fowzaan and Shaykh ‘Abdul-‘Azeez Aal Shaykh. See this compilation here: https://www.bakkah.net/en/compilation-the-speech-of-the-salafi-scholars-about-covid-19-other-helpful-resources.htm
And while it is a good, foundational point to carefully consider the status of one of the mashaayikh, is he from those who should be speaking on such a critical topic? This is indeed an important approach to very serious matters, so let it not be lost that this consideration and caution should not be limited to our scholars and mashaayikh who have been recommended and praised by our senior scholars, but it also must be applied -in a much more important way- to those less than them, from the teachers in the West.