Donating organs is not all on one level. There is the donation of organs on which life depends, and there is the donation of organs on which life does not depend.
If the donation is of an organ on which life depends, such as the heart or liver, it is not permissible to donate it, according to the consensus of the scholars, because that is killing a soul.
But if it is an organ on which life does not depend, such as a kidney or blood vessels, then there is a difference of opinion among contemporary scholars, and there are two views on this matter:
1 – That it is permissible to transplant human organs
2 – That it is not permissible to transplant human organs
Fatwas stating that it is permissible have been issued by a number of conferences, seminars and committees, including: the International Islamic Conference held in Malaysia; the majority of the Islamic Fiqh Council, whose fatwa may be seen in the answer to question no. 2117; the Council of Senior Scholars in the Kingdom of Saudi Arabia; and the Fatwa Committees in Jordan, Kuwait, Egypt and Algeria.
It is also the view of a number of scholars and researchers, including Shaykh ‘Abd al-Rahmaan ibn Sa’di.
Some of the scholars favoured the view that transplants are permissible on condition that the donor is a harbi kaafir (i.e., one who is in a state of war against Islam, not one with whom the Muslims have a treaty, or who is living under Muslim protection), because the harbi kaafir has no sanctity, whereas the sanctity of the Muslim is established in life and in death.
For more information see the book Ahkaam al-Jaraahah al-Tibbiyyah by Shaykh Muhammad al-Mukhtaar al-Shanqeeti, pp. 354-391
Yea, i just wanted to know if it is ok to be an Organ Donor for your driver's licence? like if anything would to happen to in a accident, like death, your organs would be donated to people who need them.
In his response to the question, Dr. Muzammil Siddiqi, former president of the Islamic Society of North America, states the following:
“This question is very much debated by the jurists in past two decades. The Supreme Council of `Ulama in Riyadh (in their resolution no. 99 dated 6 Dhul Qi'dah 1402) has allowed both organ donation and organ transplantation in the case of necessity.
The organ can be taken from the body of a living person with his/her consent and approval and also from the body of a dead person. In the case of a living person, the jurists have stipulated that this donation should not deprive him/her of vital organs. It should also not cause risk to his/her normal life.
The Fiqh Academy of the Muslim World League, Makkah also allowed organ donation and transplantation in its 8th session held between 28 Rabi'ul Thani- 7 Jumadal Ula, 1405.
The Fiqh Academy of the Organization of the Islamic Conference in Jeddah, during the year 1408, and the Mufti of Egypt Dr. Sayyed At-Tantawi also allowed the use of the body organs of a person who has died in an accident, if the necessity requires the use of any organ to cure a patient, provided that a competent and trustworthy Muslim physician makes this decision.
It is important to note that most of the jurists have only allowed the donation of the organs. They do not allow the sale of human organs. Their position is that the sale of human organs violates the rules of the dignity and honor of the human being, and so it would be haram in that case.
Some jurists suggest that because people have become too materialistic and it may not be possible to find a free organ, under necessity one can purchase the organs, but a Muslim should never sell his/her organs.”
Can a muslim donate blood / any part of the body.....???
Since Blood regenerates... i think(doubtful) we can donate it.... and
About donating other parts of the body....i think(doubtful) we shoulnot donate it ....im i correct?
Re: Can a muslim donate blood / any part of the body.....???
Donating Blood to Non-Muslims
Question:
What is the Islamic ruling on blood donation? Specifically, I am referring to donating blood in America and knowing it will probably go to non-Muslims.
Answer:
Praise be to Allah.
It is permissible for a Muslim to donate blood to a non-Muslim, except when that non-Muslim is known to be in a position of fighting the Muslims (either by belonging to a state which is in a state of war with Muslims or by supporting aggression towards them). In such a case it is not permissible to donate blood, because this will help them to fight Muslims. If the Muslim has no way of knowing to whom his blood will go, he should act according to what he thinks is most likely to happen. If he thinks that it is most likely to go to a kaafir who is not fighting the Muslims, it is permitted to donate, otherwise it is not.
Re: Can a muslim donate blood / any part of the body.....???
Question:
What is the ruling on donating organs?.
Answer:
Praise be to Allaah.
Donating organs is not all on one level. There is the donation of organs on which life depends, and there is the donation of organs on which life does not depend.
If the donation is of an organ on which life depends, such as the heart or liver, it is not permissible to donate it, according to the consensus of the scholars, because that is killing a soul.
But if it is an organ on which life does not depend, such as a kidney or blood vessels, then there is a difference of opinion among contemporary scholars, and there are two views on this matter:
1 – That it is permissible to transplant human organs
2 – That it is not permissible to transplant human organs
Fatwas stating that it is permissible have been issued by a number of conferences, seminars and committees, including: the International Islamic Conference held in Malaysia; the majority of the Islamic Fiqh Council, whose fatwa may be seen in the answer to question no. 2117; the Council of Senior Scholars in the Kingdom of Saudi Arabia; and the Fatwa Committees in Jordan, Kuwait, Egypt and Algeria.
It is also the view of a number of scholars and researchers, including Shaykh ‘Abd al-Rahmaan ibn Sa’di.
Some of the scholars favoured the view that transplants are permissible on condition that the donor is a harbi kaafir (i.e., one who is in a state of war against Islam, not one with whom the Muslims have a treaty, or who is living under Muslim protection), because the harbi kaafir has no sanctity, whereas the sanctity of the Muslim is established in life and in death.
For more information see the book Ahkaam al-Jaraahah al-Tibbiyyah by Shaykh Muhammad al-Mukhtaar al-Shanqeeti, pp. 354-391
Re: Can a muslim donate blood / any part of the body.....???
format_quote Originally Posted by Muzammil
Since Blood regenerates... i think(doubtful) we can donate it.... and
About donating other parts of the body....i think(doubtful) we shoulnot donate it ....im i correct?
DONATING UR BODY PARTS ITS OK AND ITS NOT AGAINST ISLAM! IT DOES NOT MATTER WHO THE PERSON IS OR WERE HE COMES FROM! WE ARE ALL CREATOIN ALLAH!
Well i have donated 1 pint of blood when i was 17 in my high school......i never really thought about it being permissible or not but now i do take percaution...here's a question/answer:
Question regarding donating blood or any other human organ.
1) My friend and i were arguing about donating blood, as far as i know i said to him that it is not compulsary for a man to donate blood and he will be not cursed if he doesn't help a brother in desperate need of blood even if the brother dies. However if he help him than he will be rewarded for it, but my friend says that you will be cursed if you don't help him, as you know very well that he is in real need of blood. I was just trying to tell him that people who donate blood to tranfusion services just for charity are wrong and they should only do that in case if there is a real need of blood to anyone in very front of your eyes. Pls correct me if i am wrong. 2) My friend also wants to know that donating organs like eyes, heart or any other part of body after one dies in charity is permissible or not, i tried to explain him that this is wrong but he want's prove from hadiths or Quran. He says that by doing this he is just helping anyone in need and not doing it for money.
Answer
Q: Can Muslims donate/transfuse blood?
A: It is permissible to donate and transfuse blood if:
a) There is a desperate need to donate blood; b) There is no other alternative; and c) This has been prescribed by an expert medical practitioner. This permissibility is based on the principal of ‘necessity relaxes prohibition’. (Al-Ashbaah). However, the permissibility of blood donation and blood transfusion is determined by the following conditions:
a) The donor willingly donates his blood. If he is compelled to do so, it will not be permissible; b) There is no danger to his (the donor’s) life or health; c) If the doctor feels that the patient will lose his life and there is no other alternative but recourse of blood transfusion; and d) There is no fear of death but the recovery is not possible without blood transfusion. It is not permissible to sell one’s blood or to pay the blood donor. However, if one is in need of blood desperately and the only means to obtain the blood is to purchase it, then only will it be permissible to pay for the blood. NB. Blood donation and blood transfusion is not permissible for the sake of beautification or for any other reason other than genuine necessity.
Organ Transplant
Many Islamic scholars and Jurists have written on the subject of organ transplant. Over the decades, medicine has improved and advanced dramatically, taking medical technology to extreme heights.
Today, through the vast medical advancement, almost any transplant of the human body can be performed. Owing to the technological medical changes, prominent and renowned jurists of the world have carefully analysed the process of organ transplant and upon investigation made the following observations:
1. When any person's limb or organ becomes unusable and that limb or organ is needed to function in the future by a suitable replacement then the following conditions must be considered.
Use of a non-living component.
Use the limb of those animals permissible to eat and slaughtered according to the Islamic rites of slaughter.
There is almost certain fear of loss of life or danger of losing the limb/organ and the replacement is only found in Haraam animals or in permissible animals (which can be eaten) but not slaughtered according to Islamic rites, then use of such a component will be permissible. However, if there is no imminent danger of loss of life then it will not be permissible to use anything from the pig.
2. Similarly, a transplant of any nature whatsoever is permissible from one part to another part of the body of the same person when necessary.
3. The sale of any part of the human body is Haraam.
4. If any ill person reaches a stage that a specific organ becomes unusable (to such an extent) that if a human organ is not replaced into the body then there is an immediate danger of loss of life -- the human organ is the only suitable replacement and medical experts are absolutely certain that besides the human organ, there is no other life-saving substitute and the patients' life is in danger, and the human organ is easily available to the patient, then in that dire need a human organ transplant (to save one's life) will be permissible for the sick.
5. When a perfectly healthy person on the advice of an expert physician confirms that the removal of one kidney will not harm nor cause ill-health whatsoever and considering the deteriorating health of his sick immediate family member which may cause death and there is no other alternate or substitute then this will be permissible with the condition that the kidney be donated and not sold.
The bequest (Wasiyyat) of a person that after his death, his organs be donated is forbidden in Shariah.
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This is interesting... I think the (egg/sperm) donation should be clarified a little ... first thing that came to mind when I saw that, is sperm Banks and women who sell their eggs for a few thousand dollars to infertile couples.... I don't need to be a religious scholar to know the ramification of that morally and socially are detrimental!...
This is perhaps a topic that should be discussed in details, as people donating their (unborn offspring) per se has become en vogue and a dilemma.
Doctors who choose to participate in those affairs have a growing moral dilemma, where they don't know what to do with the frozen embryos they have in storage.... Though no doctor is forced to enter into a field of medicine where such unusual deviations in practice plague them... nonetheless there are those in various fertility clinics and such who have spoken out for laws (ethics ) governing, the storage/use/donations of such nature.....
A few moral dilemmas that arise from such donations
Women have to undergo exhustive treatments with high dose level hormones to produce dozens of viable follicles monthly, which not only burns what is no in storage; the high hormone levels can possibly lead to cancer somewhere down the line... the procedure in and of itself is unpleasent. the women who donate sign away their rights and therefore as with sperm donation can lead to siblings intermarrying some where down the line......
This is just off the top of my head.... I think people in their mind feel that they are helping childless couples and doing something good, but in fact they are doing more harm than good. If they would only reflect on it for a moment...
Text without context is pretext If your opponent is of choleric temperament, seek to irritate him
In the name of Allah, Most Compassionate, Most Merciful,
The issue of organ transplantation has been a matter of great debate amongst the great contemporary scholars from around the globe. It has been discussed in various fiqh seminars, and many short and detailed works have be compiled on the subject.
The majority of the Indo/Pak scholars are of the view that organ transplant is not permissible, while, many Arab scholars and some scholars of the Indian subcontinent give its permission under certain conditions, (details of these conditions will be mentioned further along). No one has given a general unconditional permission for the transplantation of organs.
It must be remarked here that this issue is contemporary and obviously it is impossible for us to find express rulings concerning it in the classical works. As such, the views of the contemporary scholars are based upon the general and broad guidelines of Shariah. It is obvious that this will result in difference of opinion, thus no one opinion should be condemned, as the intention of all the scholars is to please Allah, and live a life that is in accordance with Shariah.
1) The view of impermissibility
As mentioned earlier, the majority of the Indo/Pak scholars hold the view that organ transplantation can not be deemed permissible due to the harms and ill effects of it overcoming the potential benefits
There view is based on the following grounds:
a) The first and foremost is that Allah Almighty has honoured the human.
Allah Most High says:
“And verily we have honoured the children of Adam.” (Surah al-Isra, V.70)
As such, it is a well-established principle of Shariah that all the organs of a human body, whether one is a Muslim or a non-Muslim, are sacred and must not be tampered with. To take benefit from any part of a human is unlawful (haram).
Allah Almighty made humans the best of creations and created everything for their benefit. Allah Most High Says:
“It is He, who has created for you all things that are on earth.” (Surah al-Baqarah, 2.29)
Thus, it is permissible for a human to take benefit from every creation of Allah which includes animals (under certain conditions), plants and inanimate things. As such, it would be unreasonable to place humans in the same category of the above things by giving permission to use parts and derive benefit out of their body that necessitates cutting, chopping and amputating parts of the body. This is certainly unreasonable and unlawful on a human body.
A very famous Hadith prevents the usage of human parts. Sayyida Asma bint Abi Bakr (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Allah’s curse is on a woman who wears false hair (of humans) or arranges it for others.” (Sahih Muslim, no. 2122)
Imam al-Nawawi (Allah have mercy on him) writes in the explanation of this Hadith:
“If human hair is used, then it is unlawful by consensus, whether it’s the hair of a man or woman, because of the general narrations that prohibit this. And also, it is unlawful to take benefit from the hair and all other organs of a human body due to its sanctity. The hair of a human, along with all its body-parts must be buried.” (Commentary of Sahih Muslim by Nawawi, p. 1600)
The Jurists (fuqaha) have stated that in the case of extreme necessity and when there is no alternative available, even unlawful things, such as pork and alcohol, become permissible. However, even in such a situation, consuming or deriving benefit from a human body still remains unlawful.
It is stated in al-Fatawa al-Hindiyya:
“If a person feared death due to hunger and another person said to him: “Cut off my hand and consume it” or he said: “Cut a part of me and eat it”, it will be unlawful for him to do so. Similarly, it is impermissible for a desperate person to cut part of his own self and eat it.” (al-Fatawa al-Hindiyya, 5/310)
Allama Ibn Abidin (Allah have mercy on him) explains:
“…Because the flesh of a human remains unlawful even in forceful and compelling situations.” (Radd al-Muhtar, 5/215)
Imam Ibn Nujaym (Allah have mercy on him) states:
“It is impermissible for the one who is dying out of hunger to consume the food of another person who is also dying out of hunger; neither will it be permissible to consume any part of the other person’s body.” (al-Ashbah wa al-Naza’ir, p. 124)
The Fuqaha have also stated that if one was compelled by force to kill another human, it will not be permissible, even if his own life was in danger. (See: al-Kasani, Bada’i al-Sana’i, 7/177 & Ibn Qudama, al-Mugni, 9/331)
Imam al-Marghinani (Allah have mercy on him) states regarding the sanctity of a human:
“It is unlawful to sell the hair of a human, as it is (unlawful) to derive benefit out of it, for a human is honoured and sacred, and it is not permissible to disgrace any part of a human’s body.” (al-Hidaya 4.39)
A human body is sacred even after his/her death. The Messenger of Allah (Allah bless him & give him peace) said:
“Breaking the bone of a dead person is similar (in sin) to breaking the bone of a living person.” (Sunan Abu Dawud, Sunan Ibn Majah & Musnad Ahmad)
The great Hanafi jurist and Hadith Imam, Abu Ja’far al-Tahawi (Allah have mercy on him) writes in the explanation of this Hadith:
“This Hadith shows that the bone of a dead person has the same sanctity and honour as the bone of living person.” (Mushkil al-Athar)
In another Hadith it is stated:
“Harming a believer after his death is similar to harming him in his life.” (Musannaf of Ibn Abi Shayba)
Also, the books of classical scholars are full with examples indicating the impermissibility of deriving benefit out of a human body due to it being honoured.
In conclusion, the human body, dead or alive has great significance. It is honoured and sacred, and because of the sanctity that is attached to it, it will be unlawful to tamper with it, cut parts of it or dishonour it in any way.
b) The cutting of and tampering with a human body amounts to mutilation and deformation of a divinely created body (muthla), which has clearly been prohibited in Shariah.
Qatada (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to encourage giving in charity and prevent Muthla.” (Sahih al-Bukhari, 2/206)
In another Hadith, the Messenger of Allah (Allah bless him & give him peace) said: “Abstain from Muthla.” (Sahih Muslim, 2/82)
This is also supported by the verse of the Qur’an, where Allah Almighty mentions the words of Shaytan, when he said:
“I will mislead them and I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah.” (4: 119)
To deface the fair nature created by Allah, both physically and spiritually, is what Shaytan likes and orders to practise.
As far as the permissibility of blood transfusion in cases of need is concerned (See on this website, for the ruling on blood transfusion and donation), it does not necessitate the cutting of human parts or any surgical procedures on the body, rather it is drawn and transfused by means of injection, thus it is akin to human milk that is extracted without any surgical procedures.
c) The human body and parts are not in our ownership in that we may fiddle with them as we desire. It is a trust (amanah) that has been given to us by Allah Almighty. As such, it will be impermissible for one to sell, give or donate any organs of his body. Islam has forbidden suicide for the same reason. There are many texts of the Qur’an and Sunnah that clearly determine this. Thus, it will be unlawful for one to give his organs to another.
d) It is unlawful for an individual to inflict harm upon himself or others. The Messenger of Allah (Allah bless him & give him peace) said: “It is unlawful to inflict harm upon yourself and others, (la dharar wa la dhirar).” (Mustadrak of al-Hakim)
The famous principle states:
“Harm can not be removed by a similar harm.” (meaning, in order to remove harm from another individual, it is impermissible for one to harm himself).” (Ibn Najaym, al-Ashbah, P. 123)
Therefore, it will be impermissible for a living person to donate part of his body due to it being harmful for him.
e) The principle of Islamic jurisprudence states: “When the evidences of prohibition conflict with the evidences of permissibility, preference is given to prohibition.” (Ibn Nujaym, al-Ashbah wa al-Naza’ir)
In view of the above and other evidences, according to this group of scholars, it is unlawful to transplant organs, whether it be of a living person or a dead body, and whether there is a need or otherwise. In other words, there is no permissibility whatsoever for the transplantation or donation of organs.
2) The view of permissibility
According to almost all of the major Arab scholars and also some contemporary Indo/Pak scholars, the transplantation and donation of human-organs is permissible subject to certain conditions (which will be mentioned later). This view is based on the following grounds:
a) The famous principles (qawa’id) of Islamic Jurisprudence based on the teachings of the Qur’an and Sunnah permit the use of unlawful things in cases of extreme need and necessity. In case of necessity, certain prohibitions are waived, as when the life of a person is threatened the prohibition of eating carrion or drinking wine is suspended. Allah Most High says:
“He (Allah) has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Most Forgiving and Most Merciful.” (Surah al-Baqarah, v. 173)
The Qur’an also permits the utterance of disbelief (kufr) in order to save your life. Allah Most High says:
“Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion whilst his heart remaining firm in faith…” (Surah al-Nahl, V. 106)
The principle of Fiqh, based on the above Qur’anic guidelines, states:
“Necessity makes prohibition lawful.” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, P. 85 )
According to Imam Shafi’i (Allah have mercy on him), it is permissible for a person dying out of hunger to consume the meat of another human. (See: Ibn Qudama, al-Mugni, 9/335)
Therefore, in cases of need and necessity, impure, unlawful and Haram things become permissible. When a person’s life is in danger and he is in dire need for transplantation, he is in such a situation, thus the transplantation of organs will be permissible.
b) With regards to the aspect of human sanctity, there are two things that need to be taken into consideration.
Firstly, it is true that a human body, whether dead or alive, is honoured and respected, but does the modern procedure violate this sanctity? Islam ordered us to honour a human body but did not prescribe any fixed methods for it. Disgracing a human body may change from one time to another and from one place to another.
Thus, it could be said that the current procedure of organ transplantation is not considered dishonouring a human body. The surgery is performed in the most respectable way and it is not considered to be disrespectful. This is the reason why many highly respected people of the community regard donating of organs as a mark of merit, and they are not looked down upon.
Secondly, there are cases where Shariah overlooks the sanctity that is attributed to the body, such as in the case of saving another human.
It is stated in Tuhfat al-Fuqaha:
“If a pregnant woman died and the child in her stomach is still alive, her stomach will be cut open in order to take the child out, for in there is saving the live of a human, thus the sanctity of a human body will be overlooked.” (Samarqandi, Tuhfat al-Fuqaha, 4/261 & Badai’i al-Sana’i)
This is also based on the juristic principle:
“If one is confronted with two evils, one should choose the lesser of the two.” (al-Ashbah wa al-Naza’ir)
c) As for a human not owning his body is concerned, Islam permits a human in certain situations to utilize his body. It is similar to the wealth which Allah Almighty has given a human, and he is permitted to utilize it (in a correct manner) and give it as a gift.
If an individual is drowning or is in the midst of a burning flame, it is totally permissible to go and save him and put yourself in danger. Similarly, it will be permissible to donate your organ in order to save the life of a fellow human being.
d) Almost all of the scholars give permission for the transfusion and donation of blood in cases of need and necessity (see the article on blood transfusion), then why is there a difference in the issue of organ transplant. The surgical procedure of transplantation ensures that one does not go through unnecessary mutilation of one’s body. It is similar to surgical treatment that is carried out on a living person for medication purposes.
In view of the above (according to this group of scholars), it will be permissible to transplant and donate organs in order to save another person’s life. However, this is subject to certain terms and conditions.
Shariah Rulings
1) It is permitted to transplant or graft an organ from one place of a person’s body to another, so long as one is careful to ascertain that the benefits of this operation outweigh any harm that may result from it, and on the condition that this is done to replace something that has been lost, or to restore its appearance or regular function, or to correct some fault or disfigurement which is causing physical or psychological distress.
2) It is permitted to transplant an organ from one person’s body to another, if it is an organ that can regenerate itself, such as skin and blood, provided that the donor is mature and fully understands what he is doing, and that all the other relevant shariah conditions are met.
3) It is permitted to use part of an organ that has been removed from the body because of illness, to benefit another person, such as using the cornea of an eye removed because of illness.
4) It is unlawful (haram) to transplant or use an organ on which life depends, such as taking a heart from a living person to transplant into another person.
5) It is unlawful (haram) to take an organ from a living person when doing so could impair an essential and vital function in his body, even though his life itself may not be under threat, such as removing the corneas of both eyes. However, removing organs which will lead to only partial impairment is a matter which is still under scholarly discussion, as is mentioned in resolution no. 8.
6) It is permitted to transplant an organ from a dead person to a living person when his life depends on receiving that organ, or when vital functions of his body are otherwise impaired, on the condition that permission is given either by the person before his death or by his heirs, or by the leader of the Muslims in cases where the dead person’s identity is unknown or he has no heirs.
7) Care should be taken to ensure that in all of the above situations where transplantation is permitted, no buying or selling of organs is involved. It is not permitted to trade in human organs under any circumstance. However, the question of whether the beneficiary may spend money to obtain an organ he needs, or to show his appreciation, is a matter which is still under the research of the scholars.
8) Anything other than the scenarios described above is still subject to scholarly debate, and requires further detailed research in the light of medical research and shariah rulings. And Allah knows best. (See: Qararat wa tawsiyat majma’ al-fiqh al-Islami, P. 59-60)
The Islamic Fiqh academy of India also discussed this issue, and one of their members who is recognised as a renowned scholar Shaykh Ubaid Allah al-As’adi (Allah preserve him) compiled a very extensive article. The following are summarized points of some of the conditions mentioned in his article (that have not been mentioned in the above resolutions):
1) There should be no other reasonable alternative available in the view of experienced medical experts
2) All efforts should be made to avoid transplanting of a non-Muslim’s organ into a Muslim and vice versa. If this is not possible, only then the organ of a non-Muslim may be used.
3) Only the organs of a dead person should be used. However, if that is not possible, then only will it be permissible to use the organ of a living person.
In conclusion, the above are the two viewpoints of the contemporary scholars with regards to organ transplantation and donation. The stance of some scholars, however, is that they abstain from issuing any verdict altogether on this issue.
My respected teacher, Shaykh Mufti Taqi Usmani is one of those who are reluctant to voice their opinion. In a writing of his which I have (and I have also heard this from him verbally), he states:
“After the compilation of the book ‘Islam’s ruling on organ transplantation’ (m, by his esteemed father, the grand Mufti of Pakistan, Mufti Muhammad Shafi, in which he strongly emphasised the impermissibility of organ transplantation, and which was also endorsed by Shaykh Taqi), I read the various arguments in favour of organ transplantation, thus it has left me hesitant and uncertain in this matter. As such, at present I abstain from issuing any verdict.”
Therefore, one may follow any of the above two viewpoints, as they are both from great scholars of Islam. If one acts on the view of permissibility, then it would be advisable, as a precautionary measure, to seek forgiveness from Allah (istigfar) and donate something in charity.
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Re: Organ & Blood donation
??Organ Donor??
Since Blood regenerates... i think(doubtful) we can donate it.... and
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