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Taking medicine is recommended in Islam for the one who is sick―but it is not obligatory (wājib). So, if it is not obligated for the one who is actually sick, then taking “experimental drugs” for prevention of sickness for the one who is not sick in the first place is even more-so not an obligation ―and as for it being recommended, then that would be questionable since a true evaluation of its benefits against risks has not been made.
So, beware of peer-pressure and blindly-following what you see in the press and on social-media.
Benefits from Ibn Bāz and Ibn ‘Uthaimeen on the topic:
Shaikh Abdul-‘Azeez Ibn Bāz (rahimahullāh): “What is correct concerning medical treatment is that it is recommended and legislated. An-Nawawi (rahimahullāh) and others have cited this from the majority of the scholars―that the saying of the majority of the scholars is that it is recommended. Some of the people of knowledge stated that it is the same either way, not recommended and not disliked, rather it is halāl (permissible). And there are other scholars who stated that refusing treatment is better. It has been narrated from As-Siddeeq that when it was said to him, “A physician?” He responded: “The physician made me sick.” However, I do not know whether this is authentic from As-Siddeeq. Nevertheless, the point being: that which the majority of the scholars are upon (in this affair) is what is correct―that medical treatment is recommended with Shari’ah permissible medicines which do not contain anything impermissible. And this includes permissible remedies such as the recital of the Qur’ān, Ruqyah and treatment using cauterisation―and cauterisation in the absence of other medicine is not a problem if there is a need for that. Treatment with permissible things is fine…”
He continued later on: “So the point is that taking remedies is a legislated matter according to what is correct―that is the saying of the majority of the scholars and if someone refuses treatment, there is no problem with that. And if he thinks there is benefit in treatment and the need for it is intense, then it is more encouraged. That is because refusing treatment may cause him harm and distress, and cause his family and carers distress. So treatment (in this case) is beneficial for him and his family. That is because treatment will help him to take the means of cure, and help him upon obedience to Allah so that he can pray in the Masjid, so he can fulfil matters that will benefit the people and benefit himself. So if he becomes inactive (or useless) due to the illness then many other affairs will cease or be lost.”
Then further on, he stated: “As for those (scholars) who said: Both sides carry equal weight, whether you take treatment or refuse treatment; or those who said that it is better to leave off treatment. Then this saying is wrong and the truth is more deserving that it is followed. And the Sharee’ah proofs are given precedence over the saying of any person. May Allah grant guidance to everyone.” Shaikh Ibn Bāz in (نور على الدرب ، حكم التداوي من الأمراض), Fatwa #8104.
And Shaikh Ibn Uthaimeen (rahimahullāh) quoted the author of Ar-Rawd who said: “It is disliked that a Muslim seeks treatment from a non-Muslim without necessity and that he takes medicine from him when he has not made clear its permissible components.” Commenting on this, Ibn ‘Uthaimeen said: “Meaning: It is disliked for you to go to a dhimmī, meaning a Jew or a Christian… to take treatment from him because he is not trustworthy. And when that is the case, then giving them authority over Muslim physicians is even more disliked because the one who is in authority has his saying, and perhaps he will direct them to do something harām or to do something that harms the Muslims. For this reason, we say: Seeking treatment from non-Muslims is not permissible except with two conditions:
Firstly, there is a need for them.
Secondly, that one is safe from their scheming because we cannot be safe from the scheming of the non-Muslims except very rarely.” (Ibn ‘Uthaimeen in Sharh Mumti’ 5/325)