{"_id":"668da0320b76658b4c2330b3","title":"{\"ops\":[{\"insert\":\"What are the rulings on donating organs and receiving organ donations?\"}]}","question":"{\"ops\":[{\"insert\":\"What is the wisdom on Muslims donating organs (for example being a donor on your ID)? What about receiving a donated organ (if you are in need of one to live)?\"}]}","answer":"{\"ops\":[{\"insert\":\"The issue of organ transplantation has sparked considerable debate among contemporary scholars, resulting in divergent viewpoints.\\n\\nOne group says that it is prohibited, citing the sanctity of the human body, the absence of ownership, and the prohibition of mutilation and use of body parts. This standpoint draws upon references found in the Quran, hadith, and classical fiqhi books.\\n\\nConversely, another group maintains that organ transplantation is permissible, basing their argument on the jurisprudential principle that necessity can override prohibition. They argue that organ transplantation is a dignified medical procedure that upholds the sanctity of the human body. They also highlight the fact that although individuals do not possess ownership over their bodies, it is still permissible for them to willingly subject themselves to potentially life-threatening situations to save another life. They also concluded that it is permissible to use the body parts of a deceased person if they gave permission before their death or with permission from heirs. This latter perspective was endorsed by the Islamic Fiqh Academy in 1988.\\n\\nThe majority of my teachers hold the view that organ transplantation is impermissible. Personally, I lean more towards the first camp as I find the evidence and arguments presented by the second camp to be weak, particularly their assertions regarding posthumous organ donation and the involvement of heirs in decision-making.\\n\\nFirstly, it should be noted that the human body cannot be treated as property to be bequeathed in a will, unlike other possessions. Regarding the heirs' right to decide, proponents argue that monetary and legal rights, including the right to dignity, are passed down to them. They contend that just as heirs can pardon someone who slandered the deceased during their lifetime, they can also authorize organ donation. However, one may counter this by posing a question: Do the heirs have the right to permit someone to slander the deceased? This raises concerns. The right to pardon a slanderer was already established during the deceased person's lifetime through the legal system. Therefore, their dignity was already safeguarded and restored through a court ruling, leaving only the matter of whether they desire the slanderer to be punished. In other words, the right to pardon a slanderer does not equate to the right to dignity, whereas the right to be laid to rest in a dignified manner, free from the dismemberment of one's body for organ extraction, does involve dignity. Hence, the analogy presented by the opposing camp is highly problematic.\\n\\nDespite my reservations, there may be a plausible argument for willingly donating one's organ during their lifetime to save another life. The classical Shafi scholars have granted permission for individuals facing the imminent threat of starvation to amputate and consume a part of their own body as a means to preserve the entire body. This allowance is derived through the principle of analogy (qiyas), drawing parallels to the amputation of a diseased body part to halt the spread of a disease, ultimately preventing the destruction of the entire body. However, the scholars firmly prohibited applying this principle to another person's body and forbade one person from voluntarily amputating their limb to save another from starvation. According to the scholars, this restriction exists because the act of amputating one's limb is no less significant than the preservation of another's life. One could make the case that the discussions among classical scholars primarily revolved around the amputation of external limbs such as hands, arms, and legs. Their focus was on the physical alteration of the body's appearance, structure, and functionality, as well as the substantial risks associated with such operations. They may not have foreseen the possibility of safely extracting internal organs, such as the kidney, or taking a portion of internal organs like the liver, lung, intestine, or bone marrow while maintaining the overall integrity and functionality of the body.\\n\\nAllah knows best.\"}]}","tags":[{"_id":"668da01a0b76658b4c232e38","tag":"Contemporary Life: Organ and Blood Donation","count":9}],"createdOn":"2024-07-09T20:40:18.532Z"}