Is the fatwa below correct because one of my friend’s mother needs a lung urgently. Please advise.

“Q. One of my Kidneys have failed and I require a Kidney transplant. My brother is willing to donate one of his Kidneys to me. Is it permissible for him to donate his Kidney to me and is it permissible for me to accept it?
A. It is permissible for a donor to donate his/her kidney and for the donee to accept the kidney to save his/her life based on the following conditions:
The donor’s life is not endangered by donating the kidney
The donor donates the kidney from his/her free will without any pressure
The donee’s sickness can only be cured through kidney transplantation
There is a high probability for the donee’s sickness to be cured through kidney transplantation

Therefore, it would be permissible for your brother to donate his kidney to you and for you to accept it based on the above conditions. (Fataawa Darul Uloom Zakariyya 6/723/ 725)”
Allah Ta’ala Knows Best. Mufti Ismaeel Bassa
(End of the CORRUPT fatwa)

The fatwa is absolutely corrupt and baatil. The use of human organs is absolutely HARAAM. Thus, ‘donation’ of one’s kidney or any part of the body is HARAAM. There is absolutely no Shar’i daleel for this permissibility disgorged by the Mufti who has grievously erred.
Maut comes at it’s appointed time. Nothing can advance Maut nor delay it. It arrives at its prescribed moment. Haraam medical treatment may not be resorted to for ‘saving life’. The idea of ‘saving life’ is a stupidity of the atheists. It is shockingly lamentable for muftis to entertain this idea of the atheists. Never can life be saved with haraam medical treatment nor with halaal medicine. However, the Shariah permits the utilization of halaal medicine just as it permits the utilization of halaal methods for earning one’s Rizq which like Maut is prescribed and fixed. Nothing will increase or decrease Rizq. It has been decreed and constitute an article of Taqdeer.
Here in this dunya we are obliged to adopt only what is HALAAL, and not conduct ourselves like the kuffaar who deny the Existence of the Creator. Organ donation and organ transplantation are HARAAM.

the majlis vol 26 no. 07


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.