Q. Is it permissible to donate human organs? Is it permissible for a living person to donate an organ? Is it permissible for a person to bequeath an organ after his death? A Mufti issued the following fatwa:
It is permissible to accept an organ from a living individual with the following conditions:
1. The donor’s life is not endangered by donating the organ,
2. The donor donates willingly,
3. The only solution to the sickness is through donating the organ.
It is not permissible for a person to bequeath ones organs after death.
(End of his fatwa)
A. Organ transplantation is haraam. Donating organs is haraam. Such a bequest is haraam. The mufti has no daleel for his permissibility fatwa. His fatwa is a typical zig-zag, baatil opinion. He first emphasizes the sanctity of the human body, then he veers sharply to permissibility of desecrating the human body. This is what is termed zig-zag, stupid, baatil fatwas.
Regardless of the donor’s life not being endangered, the Shariah prohibits use of human organs. Just reflect on the care and respect to be exercised for the mayyit, then it will be simple to understand the hurmat of mutilating the human body for ‘donating’ an organ which Allah Ta’ala had created for a specific person. Even hairs and nails may not be used.
These have to be compulsorily buried.
The bodily organs have been created by Allah Ta’ala for valid use. Two kidneys serve their function. None of the two is a spare. It is not futile. Allah Ta’ala has created every organ to serve its function. Removing an eye or an ear will also not endanger one’s life. While donating both eyes will cause hardship, one’s life will not be endangered. But this does not justify commission of haraam.
The willingness to pay riba, to commit zina, etc. does not halaalize the evil and the sin. Similarly, the haraam act of using human organs cannever be legalized by a person’s willingness to commit the crime. Willingness is not a factor of permissibility.
All sins are committed willingly.
If the only solution for curing someone’s sickness is to use the organs of a dead person as he has bequeathed, then this too, in terms of the mufti’s convoluted logic should be permissible. His view of the impermissibility of a bequest of organs for use after one’s death, is incongruous. If it is permissible to use a living person’s organs, then to a greater degree should it be permissible to use the organs of a dead person. After all, the dead body is set for disintegration.
Also, the organs of a living person have utility while those of a dead person will disintegrate and serve no beneficial purpose. The Mufti’s logic is baseless. Organ donation and transplantation are not permissible.

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