POST COVID-19 RULINGS OF ISLAMIC LAW ON PANDEMICS: AN ANALYTICAL STUDY WITH REFERENCE TO NECESSITY AND JURISTIC CREATIVITY IN MANAGEMENT OF CONSEQUENTIAL ISSUES RELATED TO nCOV-19 VIRUS.

Main Article Content

FAZLI DAYAN

Abstract

Certainly, pandemics have been one of the most appalling threats to human life throughout the human history. It is an historical fact that billions of people have died because of contagious ailments. Presently, we are in the 21st century which is known for scientific and biomedical advancements. But unfortunately, we also became victims of a precarious pandemic named Covid-19. The most interesting thing is that the contemporary experts have not been able to discover any remedy for this treacherous disease yet. In this situation, the views of Islamic scholars have diversified whether religion has a cure for the pandemics? Being Muslims, we believe that Islam guides us via application of preventive and therapeutic measures for the preservation and protection of life as a primary objective of Islamic law. While responding to Covid-19 Pakistani Muslim population at large were more adherent to the legal edits and verdicts (fatwās) issued by religious clerics than the state authorities. Hence, they have acknowledged those rules and regulations which were mediated by religious scholars. In this back drop the present study is designed to investigate the post Covid-19 rulings of Islamic law on pandemics to assess whether the NIH and WHO SOPs/guidelines are compatible with Islamic injunctions? Consequently, this research found many examples in Prophetic Seerha (life) to get protection from pandemics and lethal diseases. Correspondingly, in this article, efforts are made to determine the moral, ethical and practical teachings of Islam to cure the pandemics and deadly diseases with special reference to Covid-19. Thus, an analytical approach is adopted with a qualitative research methodology. Resultantly, the researcher observed that Islam has a complete set of ethical code to prevent and protect from pandemics and fatal diseases. Therefore, it is argued that people should adopt the ethical teachings of Islam for infectious diseases keeping in view the contemporary biomedical norms. To combat pandemics in Pakistan, the state departments are required to heed towards religious guidelines while not forgetting the application of medication as suggested by physicians and experts of the field.

Article Details

Section
Public Law
Author Biography

FAZLI DAYAN

 FAZLI DAYAN

International Postdoctoral Fellow at IRI, IIU, Islamabad, Pakistan; PhD, Associate Professor of Law, Faculty of Law, Grand Asian University Sialkot (GAUS),

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Relating to or characterized by granulomas or granuloma: A tumor composed of granulation tissue resulting from injury, inflammation or infection

Any disease capable of being transmitted by infection

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In tuberculoid leprosy, “skin lesions appear as light red or purplish spots”, whereas patient(s) “usually have one or a few (normally fewer than five) hypopigmented lesions with well-defined borders”. It must be noted that “tuberculoid leprosy is the more benign type, even though the nerves are affected, which leads to numbness (usually of the extremities)”, which “affects the peripheral nerves and, sometimes, the surrounding skin, on the face, arms, legs, and buttocks”. Similarly, “sensory loss is frequently observed around the lesions, thus tuberculoid leprosy is also known as paucibacillary leprosy” where “the nerve architecture is destroyed and there can be formation of granulomas in nerves”. Additionally, “granulomas (inflamed nodules caused by the infection) are visible at the clinical level, as asymmetric nerve enlargement near the skin lesion”. See, Alfica Sehgal, (op. cite. note 61) at, pp. 27-28

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Ibn Ḥajar al-‘Asqalānī, (Aḥmad bin ‘Alī bin Ḥajar Abū al-Fazal al-‘Asqalānī, al-Shāfiʿī, died. 852. H), Fatḥ al-Bārī sharḥ Ṣaḥīḥ al-Bukhārī, Dār al-Māʿrifa, Beirut, 1379, vol. 10, pp. 163-164; in case of leprosy, it is required that patients must be kept away from the healthy members of the society.

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Al-Bukhārī, Markazī Jamiat Ahi-e-ḥadīth, Hind, 2004, vol. 2, ḥadīth no. 732, p. 217

Riyād al-Sālihīn 34, book no. Intro, chapter no. 3, ḥadīth no. 34; Mishkāt al-Masābīh 1549, book no. 5, chapter no. 1(a), ḥadīth no. 1549

Al-Nasā'ī, book no. 23, chapter no. 85, ḥadīth no. 154

At-Tirmidhī, book no. 28, chapter no. 35, ḥadīth no. 52

At-Tirmidhī, vol. 2, ḥadīth no. 2186, p. 212

Al-Bukhārī, book no. 61, chapter no. 25, ḥadīth no. 123

Al-Bukhārī, vol. 3, ḥadīth no. 2363, p. 175; and book no. 75, chapter no. 10, ḥadīth no. 16

Al-Adab al-Mufrad, book no. 29, chapter no. 228, ḥadīth no. 12

Al-Bukhārī, book no. 76, 82 & 60, chapter no. 31, 15 & 54, ḥadīth no. 49, 25 & 141; Riyād al-Sālihīn 33, book no. Intro, chapter no. 3, ḥadīth no. 33; Mishkāt al-Masābīh 1547, book no. 5, chapter no. 1(a), ḥadīth no. 25

Al-Muslim, book no. 55, chapter no. 13, ḥadīth no. 82; Riyād al-Sālihīn 27, book no. Intro, chapter no. 3, ḥadīth no. 27

Al-Bukhārī, book no. 56, chapter no. 134, ḥadīth no. 205; Riyād al-Sālihīn 133, book no. Intro, chapter no. 13, ḥadīth no. 133

Mishkāt al-Masābīh 1544, book no. 5, chapter no. 1(a), ḥadīth no. 22

“If the letter reached him in the morning, then he was to leave by night and if it reached him by night then he had to set out before morning”.

Muhammad Hussain Hikāl, Sydinā ‘Umar Fārooq Ā‘zam, lslāmī Kutub Khāna, Lahore, p. 400; Al-Muslim, book no. 39, chapter no. 32, ḥadīth no. 2219 a/136; Riyād al-Sālihīn 9, book no. 17, chapter no. 361, ḥadīth no. 281

Al-Bukhārī, book no. 76, chapter no. 30, ḥadīth no. 44 & 45; Al-Muslim, book no. 39, chapter no. 32, ḥadīth no. 139; Abū Dāwūd‎, book no. 21, chapter no. 1139, ḥadīth no. 15, Riyād al-Sālihīn 1791, book no. 17, chapter no. 361, ḥadīth no. 281

See, (op. cite. note 109) at, p. 423

Al-Muslim, book no. 39, chapter no. 32, ḥadīth no. 2219 a/136; Riyād al-Sālihīn 9, chapter no. 361, ḥadīth no. 281

See, (op. cite. note 112)

Al-Muslim, ḥadīth no. 2784

It refers to tubercular leprosy. See, Mishkāt al-Masābīh 4581, book no. 23, chapter no. 2(a), ḥadīth no. 65

Al-Muslim, book no. 39, chapter no. 36, ḥadīth no. 174

See, (op. cite. note 174); see also, Al-Nasā'ī, book no. 39, chapter no. 19, ḥadīth no. 34; Ibn Mājah, book no. 31, chapter no. 44, ḥadīth no. 109; Mishkāt al-Masābīh 4581, book no. 23, chapter no. 2(a), ḥadīth no. 65

Ibn Mājah, book no. 31, chapter no. 44, ḥadīth no. 108; Ahmad bin Hambal, Musnad Ahmad, Maktabah Rahmānīah, Lahore-Pakistan, 2000, vol. 4, ḥadīth no. 7763, p. 90

Al-Bukhārī, book no. 76, chapter no. 19, ḥadīth no. 27 (Note: “the majority of scholars interpret this to mean that these things in and of themselves do not transmit or cause harm through supernatural or hidden means but that Allah is ultimately in control and any fearful superstition around these is false”).

Mālik bin Anas, Al-Muwaṭṭā, book no. 20, ḥadīth no. 259; Al-Shaybānī, Al-Muwaṭṭā, li-Imām Mālik bi-Riwāyat Muḥammad bin al-Ḥasan al-Shaybānī al-Ḥanafī, Maktabah Rahmānīah, Lahore-Pakistan, 2000, ḥadīth no. 475, p. 94

See, (op. cite. note 120)

Bulūgh al-Marām, book no. 8, ḥadīth no. 1012

Muhammad ‘Ali al-Salābī, Sydinā ‘Umar bin Khattāb, al-Furqān Trust, (MuzafarGhar-Kashmir) Pakistan, p. 400

Ibn Kathīr, Al-Bidāyah wa al-Nihāyah, Nafees Academy Karachi, 1989, vol. 7, p. 111

See, (op. cite. note 124); Ibn ‘Ābidīn (op. cite. note 37) vol. 6, at, p. 757

Ibn Kathīr (op. cite. note 124)

Al Quran, chapter no. 39, verse no. 53-54

Abū Dāwūd‎, book no. 30, chapter no. 1482, ḥadīth no. 22; Mishkāt al-Masābīh 4577, book no. 23, chapter no. 2(b), ḥadīth no. 69

At-Tirmidhī, book no. 25, chapter no. 19, ḥadīth no. 31; Ibn Mājah, book no. 31, chapter no. 44, ḥadīth no. 107

‘Aynī, Nukhbu al-Afkār fī Tanqīḥ Mabānī al-Akhbār fī Sharḥ Ma’ānī al-Āthār, Wizārat al-Awqāf wa-Shūwoon al-Islāmīyah, Qatar, 2008, vol. 14, p. 167 & 173; Dayan, F, et al, The Application of Necessity in Medical Treatment: An Islamic Biomedical Perspective. Bangladesh Journal of Medical Science. 2021;20(1):24-32. https://doi.org/10.3329/bjms.v20i1.50341

See, (op. cite. note 130 & 80)

“Coronavirus (COVID-19) Vaccine Fatwa (Islamic Verdict)”, Australian Fatwa Council, 13 February 2021, pp. 1-5

See, (op. cite. note 132); Al-Bukhārī, vol. 3, ḥadīth no. 656, p. 217

Al-Bukhārī, book no. 76, chapter no. 1, ḥadīth no. 1; Ibn Mājah, book no. 31, ḥadīth no. 3565; Al-Dhahabī, (Muḥammad bin Aḥmad bin `Usmān bin Qayyīm Abū ʿAbdallāh Shams al-Dīn al-Dhahabī al-Shāfiʿī, died. 1348.H), Al-Tībb al-Nabawʿī. ed. (Shayyīd Jamālī), Cairo, p. 156

Ṣaḥīḥ al-Bānī, book no. 14, ḥadīth no. 291

Al-Muslim, book no. 39, chapter no. 26, ḥadīth no. 95; Bonnie Steinbock; (edits), “the oxford handbook of bioethics”, p. 18 (oxford university press, 2007). The first caliph has a similar view, “when he was asked that if he wanted to see a physician”, he replied; “the physician has already seen me, (he was then asked that), what did he say?, he (the caliph) said; (and recited a verse no. 16, chapter no. 85, of the holy Quran’; ‘Allah has the performer of what he desires”); Al-Ghazālī, Ihyā’ ‘Ulūm al-Dīn, vol. 4, p. 212 (Cairo, 1986)

Al-Dhahabī (op. cite. note 134), at, pp. 51-53

Al-Bukhārī, book no. 76, chapter no. 54, ḥadīth no. 87

Al-Bukhārī, book no. 76, chapter no. 53, ḥadīth no. 85; Al-Muslim, book no. 39, chapter no. 33, ḥadīth no. 144; Ibn Mājah, book no. 31, chapter no. 43, ḥadīth no. 106

Al-Bukhārī, book no. 61, chapter no. 25, ḥadīth no. 108

Fazli Dayan, (op. cite. note 26) at, pp. 121-123 & 203-247

See, (op. cite. note 26) at, pp. 286-289

Al-Muslim, book no. 6, chapter no. 3, ḥadīth no. 31; Al-Nasā'ī, book no. 7, chapter no. 17, ḥadīth no. 29, Abū Dāwūd‎, book no. 2, chapter no. 365, ḥadīth no. 674

Mishkāt al-Masābīh 1055, book no. 4, chapter no. 24(a), ḥadīth no. 473; See also, (op. cite. note 143)

Al-Bukhārī, vol. 1, ḥadīth no. 639, p. 165

Al-Muslim, book no. 6, chapter no. 3, ḥadīth no. 35

Abū Dāwūd‎, book no. 2, chapter no. 365, ḥadīth no. 677

See, (op. cite. note 147)

Al-Bukhārī, vol. 1, ḥadīth no. 682, p. 236

Ibn Mājah, vol. 3, ḥadīth no. 793

Abū Dāwūd‎, vol. l, ḥadīth no. 552, p. 92

Al-Bukhārī, vol. 1, ḥadīth no. 632, 666

Al-Bukhārī, ḥadīth no. 3358

Mishkāt al-Masābīh 1909, book no. 6, chapter no. 7(b), ḥadīth no. 135

Al Quran, chapter no. 3, verse no. 92

Riyād al-Sālihīn 1501, book no. 16, chapter no. 252, ḥadīth no. 1501

Al-Muslim, book no. 39, chapter no. 19, ḥadīth no. 64

Riyād al-Sālihīn 908, book no. 6, chapter no. 145, ḥadīth no. 908

Mishkāt al-Masābīh 1887, book no. 6, chapter no. 6(c), ḥadīth no. 114

For details see his Tweet.

Al Quran, chapter no. 2, verse no. 222

At-Tirmidhī, book no. 43, chapter no. 41, ḥadīth no. 72; Mishkāt al-Masābīh 4487, book no. 22, chapter no. 4(c), ḥadīth no. 174

See, (op. cite. note 162); see also, At-Tirmidhī, vol. 2, ḥadīth no. 1503, p. 231

Al Quran, chapter no. 7, verse no. 31

Mishkāt al-Masābīh 4566, book no. 23, chapter no. 1(c), ḥadīth no. 51

Al-Ṭabarānī, (Sulimān bin Aḥmad bin Ayūb bin Matīr al-Shāmī Abū al-Qāsīm al-Ṭabarānī, died. 360. H), Al-Mu‘jam al-Awsaṭ, Dār al-Ḥaramayn, Cairo, 1994, vol. 4, p. 329

Al-Muslim, book no. 36, chapter no. 12, ḥadīth no. 129; Mishkāt al-Masābīh 4294-4298, book no. 21, chapter no. 6(a), ḥadīth no. 130

Al-Muslim, book no. 36, chapter no. 12, ḥadīth no. 130

Mishkāt al-Masābīh 9, book no. 3, chapter no. 8(c), ḥadīth no. 190

At-Tirmidhī, book no. 36, chapter no. 47, ḥadīth no. 77; Ibn Mājah, book no. 29, chapter no. 50, ḥadīth no. 99

Riyād al-Sālihīn 515, book no. Intro, chapter no. 56, ḥadīth no. 515; Bulūgh al-Marām, book no. 16, ḥadīth no. 1476

See, (op. cite. note 171 & 130)

Nuhu A. Sanas, “The Correlation between Covid-19 Confirmed and Recovered Cases in China: Simple Regression Linear Model Evidence”, “Electronic Research Journal of Social Sciences and Humanities”, 2020, 2(l): 12106-129

Visit NIH, Pakistan official website for details.

See, “Clinical Virology”, (editors: Douglas D. Richman, Richard J. Whitley, and Frederick G. Hayden), 4th Edition, ASM Press, Washington, 2016

Michael Letko, et al. “Functional Assessment of Cell Entry and Receptor Usage for SARS-CoV-2 and Other Lineage B Betacoronaviruses”, Nature Microbiology, 2020, 5(4):562–569

Ali. M. Zaki, et al. “Isolation of a Novel Coronavirus from a Man with Pneumonia in Saudi Arabia”, “the New England Journal of Medicine”, 2012, 367(19):1814-1820; Bart L Haagmans, et al. “Middle East Respiratory Syndrome Coronavirus in Dromedary Camels: An Outbreak Investigation”, “the Lancet Infectious Diseases”, 2014, 14(2):140-145; Ben Hu, et al. “Discovery of a Rich Gene Pool of Bat SARS-Related Coronaviruses Provides New Insights into the Origin of SARS Coronavirus”, PLoS Pathogens, 2017, 13(11):e1006698

Robert N. Kirchdoerfer, and Andrew B. Ward, “Structure of the SARS-CoV Nsp12 Polymerase Bound to Nsp7 and Nsp8 Co-Factors”, Nature Communications, 2019, 10(1):2342

Fan Wu, et al. “A New Coronavirus Associated with Human Respiratory Disease in China”, “Nature”, 2020, 579:265-269

Ying-Hui Jin, et al. “A Rapid Advice Guideline for the Diagnosis and Treatment of 2019 Novel Coronavirus (2019-NCoV) Infected Pneumonia (Standard Version)”, “Military Medical Research”, 2020, 7(1):4

It is narrated by Zaid ibn Arqam that “the Messenger of Allah (peace be upon him) visited me while I was suffering from pain in my eyes”. See, Mishkāt al-Masābīh 3102, book no. 21, chapter no. 1138, ḥadīth no. 14

Mishkāt al-Masābīh, Maktabah Muhammadīa, Ghaznī street, Lahore-Pakistan, 2005, vol. 5, ḥadīth no. 527, p. 78

Fazli, Dayan (op. cite. note 80)

Ibn Mājah, book no. 31, chapter no. 44, ḥadīth no. 108

Ahmad bin Hambal (op. cite. note 118) vol. no. 7, ḥadīth no. 7764, at, p. 98

Al-Bukhārī, book no. 9, chapter no. 6, ḥadīth no. 7; Al-Nasā'ī, book no. 5, chapter no. 7, ḥadīth no. 15; At-Tirmidhī, book no. 44, chapter no. 80, ḥadīth no. 10

Al-Nasā'ī, Maktabah al-‘Ilm Urdu Bāzār, Lahore-Pakistan, 2004, vol. 1, ḥadīth no. 260, p. 87

Abū Dāwūd‎, book no. 98, chapter no. 43, ḥadīth no. 257

Abū Dāwūd‎, book no. 97, chapter no. 43, ḥadīth no. 256

Al Quran, chapter no. 2, verse no. 114

Ibn ‘Asākir (‘Alī bin al-Ḥasan bin Hibat Allāh bin ‘Abd Allāh, Hūssain, known as Ibn ‘Asākir al-Dimashqī al-Shāfi‘ī al-Ash‘arī, died: 571AH/1176), vol 17, p. 11; and Ibn ‘Adī, vol. 3, p. 232

Visit Pl. www.darah.org.sa/index.php/st-and-rep/darah-events/101-22-10-2018; See also, www.siasat.com “hajj has been cancelled 40 times in history”; For example, due to “the outbreak of hostilities, worshippers from different parts of the Muslim world could not perform hajj; such was the case for the Iraqis in 983 (AD) and for the Egyptians, Iraqis and Syrians in 1030 (AD), similarly hajj was suspended due to cholera outbreaks in 1837 (AD) and 1846 (AD)”. See, “Epidemics, war have impacted Muslim worship throughout history”, by Usaid Siddiqui, Aljazeera, News-Religion, 13th May, 2020 available at:https://www.aljazeera.com/news/2020/5/13/epidemics-war-have-impacted-muslim-worship-throughout-history

M. Sābrī, Fātāw al-‘Ulamā Ḥawla Fayrūs Kūrūnā, Dār al-Bashīr, Cairo, 2020, pp. 13–15; www.facebook.com/AIRCAzhar/posts/2526762810916585

See, The Tweet of Dr. Arif ‘Alvī, President of Islamic Republic of Pakistan.

See, “BBSI Guidelines for the Eid Prayer and Practices during the Coronavirus Pandemic”, 18th May, 2020 available at:www.bbsi.org.uk/wp-content/uploads/2020/05/BBSI0G8-Guidance-for-Eid.pdf

See, AFC, “Important Notice & Fatwa: Coronavirus Update”, 18th May, 2020, available at:www.anic.org.au/wp-content/uploads/2020/04/Important-notice-Coronavirus-Update-Fatwa.pdf

See, OIC, “2020 Second Medical Fiqh Symposium Recommendations the Novel Coronavirus (Covid-19): Medical Treatments and Shariah Rulings”, 20th April, 2020 available at:https://www.oic-oci.org/topic/?t_id=23480&t_ref=13985&lan=en

For details see, www.oic-oci.org/page/?p_id=64&p_ref=33&lan=en#FIQH

See, (op. cite. note 197)

Al Quran, chapter no. 4, verse no. 71

The fatwa is available at:www.facebook.com/OffcialAzharEg/posts/3382271245120278

See, (op. cite. note 197)

Fazli Dayan, (op. cite. note 26) at, pp. 184-194

Felicitas Opwis, Maqāsid al-Shari‘ah, in “Routledge Handbook of Islamic Law” (edits: “Khaled Abou El Fadl, Ahmad Atif Ahmad, Said Fares Hassan”), Routledge: London-New York, 2019, pp. 195-207; see also, (op. cite. note 26) at, pp. 184-204

See, (op. cite. note 204) and (op. cite. note 26) at, pp. 253-256

See, “Ghusl, Janazah & Burial during the Covid-19 Pandemic”, Guidance Document by CCI And MMAC, 22nd March, 2020, available at:https://web.colby.edu/coronaguidance/files/2020/04/CCI_MMAC_Ghusl-and-Burial-Guidance.pdf

“Al-Dalīl al-Shar‘ī lil-Ta‘āmul ma‘a Virus Kūrūnā al-Mustajidah (Covid-19)”, Al-Azhar, “Global Electronic Fatwa Center”, Cairo, 2020, pp. 12, 42 & 47 available at:https://drive.google.com/file/d/1-cDQrZnjUvumkNiy33jbgTIeCcguHZWH/view

It is also resolved that if normal ghusl which includes scrubbing the deceased’s body could lead to an infection due to insufficient resources or lack of facilities; then merely pouring or spraying water onto the body conveys the meaning of ghusl (ritual washing). See, Jordanian Board Resolution no. 283, issued on 19th March, 2020 available at:https://www.aliftaa.jo/Decision.aspx?DecisionId=636#.XoEXn0xuLwq. Abū Nu‘aym Al-Aṣbahānī in his book al-ṭibb al-Nabawī also recorded a story of a person who afflicted with a contagious disease. After death his relatives merely poured or sprayed water onto the body without touching the corpus. See, Al-Aṣbahānī (Abū Nu‘aym Aḥmad bin ‘Abd Allāh bin Ahmad bin Ishāq bin Musā bin Mehrān al-Aṣbahānī, died: 430.H), Al-ṭibb al-Nabawī, Dār Ibn Ḥazm, Beruit, 2006, vol. 2, p. 205. Read also the “instruction regarding handling of dead bodies of conformed or potential Covid-19 victims”, Ministry of Health, Morocco, original text is available at:https://www.sante.gov.ma/Documents/2020/coronavirus/corona%2003/PROCEDURE%20GESTION%20DECES%20DELM.pdf

See, “The Rights on the Muslim Community of the Muslims who Die with COVID-19 on the Muslim Community”, by “AMJA Resident Fatwa Committee”, Fatwa no. 87734, dated: 23rd March, 2020, available at:https://www.amjaonline.org/fatwa/en/87734/the-rights-on-the-muslim-community-of-the-muslims-who-die-with-Covid-19-on-the-muslim-community; (in the case of the presence of contagious diseases, the water can be poured on top of the cloth (that is not water repellent”). See, (op. cite. note 208) (Even if spraying of water could also lead to infection, then most Muslim jurists advocate that tayammum (dry purification) should be performed”. See, (op. cite. note 208)

Ibid, visit also: https://www.sistani.org/arabic/archive/26406/

Ibn Najm al-Khallal, “‘Iqd al-Jawāhir al-Thamīnah fī madhhab ‘ālim al-Madīnah”, Dār al-Kutub al-‘Ilmīyyah, Beirut, 2010, pp. 236-237

See, (op. cite. note 207)

See, (op. cite. note 208)

See, “COVID-19 Muslim Burial Resources”, by MCB (“Muslim Council of Britain”, 9th April, 2020 available at: https://mcb.org.uk/Covid-19-muslim-burial-resources/

See, “Corona-virus (Covid-19) Vaccine Fatwa (Islamic Verdict)”, Australian Fatwa Council, dated: 13th February, 2021, pp. 1-5; see also (op. cite. note 214).

“The Australian Fatwa Council consulted with Muslim doctors and medical experts who specialize in the field of vaccines and viruses seeking clarity on the composition of the Corona-virus (Covid-19) vaccine and its effects, (thus) the following was the outcome: the Muslim doctors and medical experts scientifically confirmed that the vaccines (specifically: Pfizer and AstraZeneca) do not contain any prohibited substances or ingredients and that they have met the clinical standards of the TGA (at this stage Pfizer vaccine only, Astra Zeneca TGA application for approval is in progress and is also expected to be approved by the TGA quite soon), deeming them safe”. See (op. cite. note 216)

“Based on what was conveyed by the trusted Muslim doctors and medical experts, the vaccine for the Corona-virus (Covid-19) is permissible according to the Islamic law as there is no known religious harm attributed to being vaccinated nor does it contain any forbidden substances, (hence) the vaccine will be considered necessary if there is any possible risk of harm to other humans due to non-vaccination, so there is a religious obligation to preserve human life that has been honored by Allah almighty”. See, “Medical fiqh Symposium: Shariah rulings regarding the use of Covid-19 vaccines”, IIFA, Jeddah, KSA, videoconference, 22nd February, 2021, pp. 1-9; see also, “Statement on Vaccination Rules & Issues”, by CCI, 16th September, 2021 available at:https://canadiancouncilofimams.com/2021/09/18/statement-on-vaccination-rules-issues/