کرنے کے بارے میں فتوی Donate اعضاء

الحمدہلل والصلوۃ والسالم علی رسول ہللا

ا س ہلئسم ےک ب ا ر ے ںیم ہک : االستفتاء

ن ی

تم

رشع

ر امےت ںیہ املعےئ د نی و ہ ایتفمنفال د ل رگج ، ا ایک

تما ء

ضعےنپ ا

ا Donateرگد و ن ا و ر ا وھکنن و ریغہ وک

ےہ؟دبعا اتسلر ا ب د یھ ب ا انچیب رکب

ز

ئایک وتھچک Donateےن ا ینپ ا ںیھکن وکاج

ر امرک حیحص ر ا ےئ ےس ا اگہ ایک اجےئ۔ ا ےس ولگف ۔رہمب ا ین

ز

ئا اج

ےتہک ںیہ ا و ر ھچک ب

ز

ئ اج

سا لئ :اعدب ویےک

بسم ہللا الرحمن الرحیم

الجواب ب ک ل الم ون ع

ق والصواب ھابالو الح

اللھم ھدایۃ

ا ء وک و فق

ضع وک ا ےنپ مسج ےک ا

ا Donate املسمن

ےہ رکب

ز

ئا اج

وک ہی قح اتچنہپ ےہ ہک و ہ ا ےنپ ہن ا و ر ب ا انچیب ب

یسک املسمن

ا ء یک و تیص رکے۔

ضع ا ےنپ ا

ےک ےیل دعب و افت

سا ن

ن ب ا یسک ا و ر ا

زئ ا س یک ہی و تیص ب ا ل ا رگ ا س ےن ا اسی ایکوتزع

ےہ۔

ز

ئا اج

ا ب

ےہا و ر ا س رپ لمع رکب

وک رکمم انبب ا

سا ن

ن ویکہکن ا ہلل زعو لج ےن ینب ونع ا

ا ےہ۔ےہ ۔اسیج ہک ا ہلل احبسہن و اعتیل زعو لج وخد ا ر س

ر امبف ا د

بت '' ری الطر

ن ی مر

نہمق

ز

ر

ر و

ح

ب

ال

و ر

ب ف ال

نہمل

م

ح

و

م

اد

نیا ب

ن

م

ر کر

لقد

و

ضییلا تف

ن

خلق

ن مر مر

یل کثی

ع نہم

ل فضر

وک یکشخ ''و

د ب ا و ر ا ن

ا و ر کشیب مہ ےن ا و الد ا د م وک زعت

وک ا ینپ تہب ولخمق ےس ا لضف ایک

ی د ںی ا و ر ا ن

وک رھتسی زیچںی ر و ر

[۰۷]بنی اسرائیل:۔ا و ر رتی ںیم وسا ر ایک ا و ر ا ن

ےہ ۔ریسفت ریبکا و ر ر و ح ا اعملین

ا ب ک اصحب رکتمی ا و ر ا رشف ا ولخملاقت

سا ن

ن ا

وہا ہک رضحت

تئا

رکہمی ےس ب

تئریغ و ا

ایک ایگ ےہ۔

وک ایبن

ہ ںیم ا س ےک رکمم ا و ر ا رشف وہےن یک یئک و وجاہت

ا ،

ا ء وکہبہ رکب

ضع وک Donate ا س ےک ا

الف ےہ ۔ویکہکن ہی احل وت اجونر و ن اک ےہ ہک ا ن

ا ب ا انچیب ا س یک رکتمی ےک خ

رکب

ا ا و ر

ا ء وک ہبہ ایک اجب

ضع ےکا

ےک ا و ر ا ن

سا ن

نا ےہ۔ا و ر ا رگ ا

وت ہی ا س اجےئ ا افتنع ایک چیب رک وکا امعتسل رکےک ب ا یسک زج اچیباجب

الف ےہ۔

ا و ر وصنمص رکتمی ےک خ

ت

ئ یک یلھک ا اہ

ا عئ ںیم ےہ ہک

تلص اسیج ہک دبا عئ ا

ا ء ےک سا ھت امتمویکہکن ا د یم "

ضعا

ےہ رکمم ےہ ا س ےک زج

ت

ئ لصفنم ےس ا افتنع ا س یک ا اہ

و رشا تف یک و ہج ےسےہ۔

ا ا س یک رکا مب

وہب

ز

ئا اج

ا ء ےس ا افتنع اک ب

ضع ا و ر ا س ےک ا

اسیج ہک اتفو ی دنہہی ںیم ےہ ہک

ا

وہب

ز

ئا اج

ےک ا زجا ء ےس ا افتنع اک ب

سا ن

نا ا س یکا

وہب

ز

ئا اج

یک و ہج ےس ےہ نکیل ا افتنع ب

اہک ایگ ےہ ہک اجنسب

رکا مب

[[Respect یک و ہج ےس ا و ر یہی حیحص ےہ۔

ندیہالہفتاوی ل

ا س ےک رصف ب ا ولن وکچیب رک ب ا ا امعتس

ا وت د و ر یک ب ا ت

ا اسی رکمم ےہ ہک ا س ےک د ل،رگج ،ا وھکنن ےس افدئہ ا اھٹب

سا ن

نل ا

ےہ ۔رکےک ا افتنع یھب

ز

ئا اج

۔رحب ا رلا قئ ںیم ےہاسیجہک ب

ےہ ہک"

ز

ئا اج

ےک ب ا ل وک انچیب ا و ر ا س ےس ا افتنع ب

سا ن

ن ا د یم رکمم ےہ ا س ا

لیل

د

ںیہن یک اجےئ یگ[Degradation]یک ب

ت

ئ ںیہن یک اجےئ یگ ذہلا ا س ےک ا زجا ء ںیم ےس یسک زج یک یھب ا اہ

[۳۱۱ص ]بحرالرائق باب بیع الفاسدج

:حالت اکراہ میں بھی اعضاء انسانی کو کاٹنا جائز نہیں

تل ےک اح

سا ن

ن ا س دقر رکمم ےہ ہک ا س ےکوضع اک یسک د و رسے ا

سا ن

ن وہاجیت ںیہ رگما

ز

ئ زیچںی اج

ز

ئا اج

ا رکا ہ ںیم یئک ب

ا عئ

تلص یھب د ے۔اسیج ہک دبا عئ ا

ت

و ا ےن رپ ا اجر

کٹا ء ےک

ضع ںیہن۔ا رگ ہچ و ہ ا ےنپ ا

ز

ئ ا رکا ہ ںیم یھب اج

تل ےیل اکانٹاح

و ہ زیچںی

ںیہن۔ںیم وپر ی ا ب ک ونع وک اھکل سج اک ونعا ن

ز

ئ ا رکا ہ ںیم یھب اج

تل وج اح

…

ا ۔

وک لتق رکب

ںیہن ا و ر ا س ےک۔ اتپ خ ال ہک املسمن

ز

ئیسک وضع وک اکانٹ یسک احل ںیم اج

ا ہ گا ر وہاگ۔

تگ د ب ا وت

ا رکا ہ ںیم ا س ےن اکت

تل د ے۔ا رگ اح

ت

و ا ےن و ا الا س یک ا اجر

کٹہ ا رگہچ

[ص جز

اتفو ی دنہہی ںیم ےہ ہکا اسی یہ

ہالھندیہ

حالت اضطرار میں بھی کسی زندہ انسان کا عضو کھانے کی اجازت نہیں:

ںیہن۔ا رگہچ ا س یک اجن

ت

رک اھکےن یک ا اجر

اک وکیئ وضع اکت

سا ن

ن دنہ ا

ا رطضا ر ںیم یھب یسک ر

تل وک اح

یسک املسمن

ز

ئا ےہ۔اسیج ہک ا الابشہ و ا اظنل

وہاجب

ز

ئا یھب اج

ا رطضا ر ںیم رحا م اھکب

تل ےہ ہک ںیمیلچ اجےئ۔احالہکن اح

ر رضر وک رضر ےس د و "

ےک ب ا س ھچک اھکےن ےک ےیل ہن وہ وت ا ب ک وک د و رسے اک

ا ل۔ذہلا ا رگ د و صخش وھبک ےس رم ر ےہ وہن ا و ر ا ن

ںیہن ایک اجب

ںیہن ۔]

ت

ےس یسک زیچ اھکےن یک ا اجر

ب ا ا س ےک دبن

ب

[ ۵۲۲ص ۱االشباہ والنظائرالقاعدۃ الثالثہ من النوع االول جوگس

یھب د و ر وہایگ وج ےتہک ںیہ ہک

ولوگن اک ا رتعا ص

ا ت ا نع ےک ا

سا ن

ن اچبےن ےک ےیل یسک ا

ا ء اگلےن اک ہی لمع یسک اجن

ض

ر ہط

ح وک دشب د

یک اجن

سا ن

نا اچےیہ۔ویکہکن ہی بتک ہقف ںیم ہی و ا حض اھکل ےہ ہک ا رگہچ ا ب ک ا

وہب

برھیھب ا س وہ د ر سب

ےہ۔

ز

ئا اج

ز ب د بئ ا ء ںیم عطق و

ضع ےک ا

سا ن

ن ےک ےیل یسک د و رسے ا

ا د و رسا ہی

ز ب د رکےک ا ےسانچیب،ہبہ رکبئ ا ء ںیم عطق و

ضع اک ا ےنپ ا

ا Donate ،ہک املسمن

ا ہللب ا ا ںیھکن اکنل د انی و ریغہ رکب

ا ےہ ینعی رییغت قلخ ا ہلل ےہ وج ہک

و رحا م ا و زعو لج یک انبیئ وہیئ قلخ ںیم دبتیلی رکب

ز

ئا اج

ر امربند ا ر ی بف یک

ر اطیشن

یک

کا ر د ب ا ایگ وت ا س ےن ا ہلل احبسہن و اعتیل ےس رعص

ی ےس د ھٹ

لہ

ب ب ا ر اگہ ا ح

ب ا ک ںیم ےہ ۔،ےہ۔اطیش ن

ر ا نق

اہلل ''

ق خل نر م غیر

م فلی نرہم

ر

مم

ل

اتہک ےہ ہک[ ''و

دیپا یک یک و ہ ا ہلل وہکن اگ ہک ] ریتی ولخمق وک[رضو ر ]اطیشن

[۱۱۱۔ ]ا اسنلء :وہیئ زیچںی دبل د ںی ےگ

ا و ر ریسفت ریبک ںیم ےہ ہک

ا ا و ر ۔

اکا ےنپ ا ت وک یصخ رکب

سا ن

ن اہین رپ رییغت قلخ ےس رما د ا

اکانٹا و ر ا ںیھکن اکنانلو ریغہ ےہ۔

[صتفسیر کبیرج ]ا ےنپاکن

اھےن ےک ےیل ا ہلل زعو لج یک قلخ ںیم دبتیلی

زئ ب ا ک ںیم ا یسی وعر وتن رپ تنعل یک یئگ ےہ وج نسح وک

تئرکیت ا و ر دح

ںیہ۔

ن : عن عبد ہللا بن مسعودع

ال ، ق ات

م اش و ال ن اہلل

ع ، "ل ات

م ش موتال ، و ات

ص م

ن متال سن و

حات ل ل

ج ل ف متال و

اہلل

قل ات خ ر ي

مغ "ال

ایک ہک ا ہلل اعتیل ےن وگد و ا ےن و ا ویلن ا و ر وگرضحت

ہ ےن ایبن

تعد ےن دبعا ہلل نب وعسمد ر یض ا ہلل

ر و ا ویلن ا و ر نسح ےک ےیل ا ےگ ےک د ا وتنن ںیم ونےنچ تنعل یجیھب ےہ رہچے ےک ب ا ل و ا ویلن رپ

زگ

ےن و ا ویلن رپ تنعل

ںیم دبتیلی رکیت ںیہ

باب 4سورة الحشر: 65كتاب التفسير: 56أخرجه البخاري في: ].یجیھب ےہ ہک ہی ا ہلل یک دیپا یک وہیئ وصر ت

4886] وما آتاكم الرسول فخذوه۔حدیث نمبر

ا ء اک امکل ا ہلل احبسہن و اعتیل ےہ۔ا یس و ہج ےس رسیتا ہی ہک

ضع ا ےنپ یسک وضع اک امکل ںیہن ےہ۔ا س ےک امتم ا

سا ن

ن ا س وک ا

ا عئ ا و ر دنہہی ےک

تلصا ء ںیم یسک مسق اک ا اسی رصتف رکےن اک ا ایتخر ںیہن ےہ وج د و رسے ےک ےیل وہ۔دبا عئ ا

ضعا ےنپ ا

رکد ی ےہ ہک ا رگ ا

یھب د ے برھ یھب د وحا ےل ےس مہ ےن ہی و اضحب

ت

ا ء اکےنٹ یک ا اجر

ضع ا ےنپ ا

سا ن

نو رسے وک ب ک ا

ا ء اک امکل ںیہن ےہ وت ہی ویکرکن

ضع ا

۔ویکہکن ہی ا ن

ز

ئا اج

د انییھب ب

ت

و رحا م ےہ ا و ر ا س اک ا اجر

ز

ئا اج

ا ء اکانٹ ب

ضعا س ےک ا

د ے اتکس ےہ؟

ت

ا اجر

کیا یہ طریقہ عالج ضرورت ہے؟

یک و ہج

ا اچےیہ اسیج ہک اتفو ی ویر ت ںیم اہک ایگا ت ا رگ ہی اہک اجےئ ہک رضو ر ت

وہب

ز

ئ وک اج

و ر اقدعہ ا ےس ا س رطہقی عالح

۔الضرورات تبیح المحظوراتیھب ےہ ہک

وک

ا یسی وت ریقف ہی اتہک ےہ ہک ا س رطہقی عالح

ر ا ر د انی رضو ر تق رک ےن ںیم ومرث ےہ

ز

ئ وک اج

ںیہن حیحصوج ونمماعت

ا ریث یک رش۔ےہ

ا و ر ا س یک ب

ا ط ارصتخا شی رکےت ںیہ۔ا ےئ مہ رضو ر ت

ب ا چن ینعی ضرورت کی تعریف:

ا ا س دقر رضو ر ی وہ ہک ا رگ ہن ایک اجےئ وت ا ن

نی و لقع د ا رگ یسک لعف اک رکب

ت وہ۔و بسن و سفن و املل ںیم ےس وکیئ ا ب ک زیچ اضعئ وہےن اک نیقی ب ا نظ اغ

رشا عئاسیج ہک اتفو ی ر وضہی ںیم ےہ ہک

ت ہ ےہ د نی و لقعب ا چن زیچںی ںیہ نج ےک ظفح وک ا اقمبی ل و بسن و سفن و امل ا

ری فیلکت

ثبع ضحم ےک وسا امتم ا اعفل ا ںیھن ںیم د و ر ہ رکےت ںیہ ا ت ا رگ لعف )ہک رتک ینعمب فک وک ہک و یہ دقمو ر و ر

و ریغہ یھب

رم

لغ

ا لم ( ےہ ہن ہک ینعمب دعم امک یف ا

ںیم یسک اک وموقف ہیلع ےہ ہک ےب ا س ےک ہی وف س

ا ن

ر ب وفتق ب ا

ت

ا ، سفنوہ وت ہی

ب

ر ا ض ،نی، لقع و بسن ےک ےئ رتک ورمو رف و

ا نامتایت

لم

ن

ےہ ےسی د نی ےک ےئ

ےک رم ہب رضو ر ت

کل

ا ل د

تمت ہ، امل ےک ےئ بسک و د عف بصغ ا

ےئ ا لک و رشت دقبر ایقم ب ی

[۱۰۲ص ۱۱۔]اتفو ی ر وضہی ح

ا اکحم ںیم فیفخت دیپا رکے یگ وج

الہی وت بتک ہقف ےس و ا حض ےہ ہک سب و ہ رضو ر ت

یم رور رپ شی رضو ر ت

ہ ینعی الر

ر

ت وہ۔لا اغ

سج اک شی ا ب

ا یت وہ ب ا و ہ رضو ر ت

ا ریث ےک ےیل دنچ

یک ب

یم رور رپ شی ا ےن و ا ال یھب وہہک ریغب ا س ےک اچر ہ ہن وہ۔وت یھب رضو ر ت

الر

ا رگ ہی رطہقی عالح

ا تہب رضو ر ی ےہ

وتہن ب ا یئ اجںیئ ہوج ا س ںیم ںیہن ب ا یئ اجںیت ۔ا رگ و رشا ط ب ا ب ا اجب

حق

ت

اک

ق ھچک یھب ومرث ہن رضو ر ت

ںیم د و ہی ںیہ ۔وہاگ۔

ا ن

ق یف ا احلل وہ[1]

حق

ت

اک

ںیہن ا و ر ا س اک ھچک ا ابتعر ہن وہاگ۔اسیج ہک .رضو ر ت

شی ا ےن اک ا دنہشی رضو ر ت

ا دنیہ رضو ر ت

ا ء وک

ضع شی ا یتکس ےہ۔ا ےسی ا دنےشی اک ھچک ا ابتعر Donateا

ا ےہ ہک ا دنیہ رضو ر ت

ںیہنا س ےیل ایک اجب

ہن ہی رضو ر ت

ےہ۔

رضو ر ت

ب ا 2]

ت وہ ہک ا س ونممع اکم وک ا انپےن رپ د نی ب ا اجنلا س رطہقی ۔ہکبلقع ب ا امل ب ا بسن چب اجےئ اگ[ہی نیقی ب ا نظ اغ

ت یھب ںیہن۔ہکلب اخیل نظ ںیم یھبل نظ اغ

ا ء د و رسے وک اگلےن ںیم نیقی وت د و ر یک ب ا ت

ضع ےک ا

سا ن

ن ینعی ا ب ک ا

عالح

ر رمضی یککش وہےن اگل ےہ ویکہکن

کثر ا ر د ب ا ےہ ہک ا س ےسا

قا اکم

وک ب

ا و ر نیققحم ےن ا س رطہقی عالح

ا رٹکر

خ د ب د د

ر ہ ر اتہ ےہ ط

ح یلچ اجےن اک دشب د

ا ء وکوبقل رکےن ےس ا اکنر رکد اتیاجن

ضعےہ ۔ا س ویکہکن ا ب ک مسج د و رسے مسج ےک ا

ا ہن

ا ےسی رمضی وک ر و ر

ا رٹکر

ب ا د ہ Transplantوگایلن اھکےن وک د ےتی ںیہ ۔ا و ر 30ےس20ےک ےیل د

ب ا د ہ ےس ر

وضع ر

اتکس ےہ۔ 8ےس 6

ا وھچر

ےسیک عالح ب ا اسی ےہ وت ا س رطہقیسا ل اکم رکاتکس ےہ۔ا س ےس ےلہپ یھب اکم رکب

وک رضو ر ت

ح

اہک اجاتکس ےہ؟

ن وموجد ںیہن ںیہ۔و ہ ہی ی

تح

یھب ا اکچ ےہ سج ںیم ا ےسی رشیع ابق

ل ا ب ک رطہقی عالحب ےک اقم

ح ب ہک ا س رطہقی عالح

cellsےہ ہک رمضی ےک مسج ےک

ا ء د ل،رگج و ریغہ انبےئ اجےت ںیہ۔وج رضو ر ت

ضع ر ےعی ا س ےک ا

ےس ولکگنن ےک د

ے ںیہ

سکٹ ا امعتسل ےئک اج

تق ۔ےک و

ےک

وہےن ےک سا ھت ا ب ک زگا ر ہ ےہ۔ہی رمص

ز

ئا اج

ب

ا ء اکنل رک ا امعتسل رکےن و ا ال رطہقی عالح

ضع ےک ا

سا ن

ند و رسے ا

یل ےہ ۔ا

وت وخد ا س ےک ومخ د نی ےن امن

اتکس ےہ ویکہکن و ر ہی افش وہیھب ےسیکےیل لمکم افشء ںیہن ےہ۔ہی ب ا ت

تئدح

"ںیم ا ب ا ہکل عج م ي

ل اہلل ن م إ

يك ل ع م ر ا ح يم م ف

ك اء

ف ء ںیہن ر یھک ا ہلل اعتیل ےن اہمتر ے ےیل رحا م زیچو ن ںیم افش"ش

باب شراب الحلواء والعسل[]الصحیح البخاری ےہ۔

ںیہن د اتی ےہ۔ ویکہکن سج

ت

ا ء اکےنٹ ا و ر ا امعتسل رکےن یک یھب ا سالم ا اجر

ضع ےک ا

ا و ر ہی یھب ب ا د ر ےہ ہک رمد ہ املسمن

دنہ

دنہ ےس ر

ا وگب ا ہک ا س ےن ر

ا ء وک اکب

ضع ا وہیت ےہ سج ےن یسک رمد ہ ےک ا

ا وہیت ےہ ا س ےس رمد ہ وکیھب ا ب د

وک ا ب د

ںیم ےہ ہک

تئا ء وک عطق ایک ۔اسیج ہک دح

ضع ےک ا

املسمن

م ل س يه و

ل ع ى اہلل

ل ص اہلل

سول ر

ن ن عائشہ أ

: ع

ال ، ق ي ت

م م الظ سر ع

ا"ك

ي ه ح سر

ك اعہشئ "ك

نینم رضحت

ومل

ا م ا

ر امب ا فر امیت ںیہ ہک ر وسل ا ہلل یلص ا ہلل ہیلع و ملس ےن

ف دنے یک:ر یض ا ہلل اہنع

ا ر

ب

ےن یک رمد ے یک ڈہی وتر

ڈہی وتر

،وقد (1616) سنن ابن ماجہ کتاب الجنائز 3207حدیث نمبر ابو داود باب في الحفار يجد العظم هل يتنكب ذلك المكانسنن ]۔رطح ےہ

صحیح[ ۵۷۷ ,۱۷۲، 6/100مسند احمد ):أخرجہ

ںیم ےچب وک

دنہ رمد ہ امن ےک ٹیپ ںیم وہوت ا انحف ا س وصر ت

ا انحف ےک ا س زجےئ رپ ایقس یھب ب ا ل وہاگ ہک ا رگ ہچب ر

رکےن ےس ا اسی اچبےن ےک ےیل رمد ہ ےک ٹیپ وک اکےنٹ اک وتفی د ےتی ںیہ ۔ویکہکن اہین ا ب ک رطف تعفنم ینیقی ےہ ویکہکن

ا ء د و رسے وک اگلےن ےس یھب د و رسے

ضعت ےہ۔ح ب ہک ا ب ک صخش ےک ا

ل ہب نظ اغ

اک انچب ینیقی ب ا ونظمن

اک ہچب یک اجن

ب د ہی ہک انچب ینیقی ںیہن ویک

رز رک ہکن سا ر ے اک سا ر ہ مل ب ین ےہا و ر

ا ع ب ا ا افتنع ا س ںیم وکیئ وضع اکت

تم

ستا س ےس ا

ےک وضع اکےنٹ اک ہ دص یہ رصف ا افتنںیہن ب ا ب ا اجر اہ۔ہکلب رصف ہچب وک اکن

سا ن

نع ےہ ۔ذہلا ال اجر اہےہ۔ہکب اہین ا ب ک ا

ا س وک ا س رپ ویکرکن ایقس ایک اجاتکس ےہ۔

ا ء وک چیبہی وچاھت

ضع ے وک وھکانل ےہ۔رغ ب ولگ ا ےنپ ا

انہک یئک افمدس ےک د ر و ا ر

ز

ئا ء وک ےنچیب وک اج

ضعسا ین ا

ن رک ہک ا

ا ء اکنل رک ےنچیب اک ہلسلسا ےنپٹیپ ب ا ےنل ےک ےیل ایتر

ضع ےک ا

رشو ع وہاجےئ اگ وہاجےئ ےگ۔ا و ر ولوگن وک ا وغا رک ےک ا ن

ےسج ر و انک لکشم وہاجےئ اگ۔

ا

ضع اک ا ےنپ ا

وہیئگ ہک املسمن

تئا

ب

ب ا ینت و وجہ ےس ہی ب ا ت Donateء وکہیطع ح

ز

ئا اج

ا ب ا انچیب ب

ےہ وت ا س یک و تیص رکب

اکم یک و تیص وہ

ز

ئا اج

ا یھب ا ب ک ب

ا ء وک رکےن ب ا ا ںیھکن و ریغہ د ےنییئ۔ذہلا رکب

ضعیک و تیص ا رگ وکیئ صخش ا ےنپ ا

ر زگ لمع ہن وہاگ۔ہالف رشتعی و تیص ب ا ل ےہ ا س رپ

رکاجےئ وت ا س ہی خ

"" دہا ہی ںیم ےہ ہک ة ي ص ع م ير ال ر

ق ن ت ا م

ه يذ ف

ن ي ت ا ف

ل م ة ل اط ة ب ي ص

ع م ال ب ة ي ص و ال ا ہ یک و تیص و

تگ

ا ب ا ل ےہ ہک ا س رک

ب

ا ےہ۔

م ا ب

ا ہ وک ب ا یق ر انھک الر

تگ ےس

ےک افند

689]ص 4ج الھدایہ [

وہللا تعالی اعلم ورسولہ اعلم صلی ہللا علیہ وآلہ وسلم

محمد قاسم ضیاء قادری ابو الحسن کتبہ

Question: What do the ‘ulamā` of the noble Sharī’ah say concerning the

donation or selling of one’s body parts such as the heart, liver, kidneys, eyes

and other limbs, is this permitted? Abdul Sattār Eīdhī donated his eyes and

some people say this is permissible and some say it is impermissible. Please

kindly mention the correct view.

Answer:

الرحمن الرحیمبسم ہللا

اللھم ھدایۃ الحق والصواب الجواب بعون الملک الوھاب

It is impermissible for a Muslim to donate or sell his organs nor is it in the

right of a Muslim that he make a legacy concerning his organs for a loved one

or any person after his death. If he did such a thing then this legacy will be

invalid and it will impermissible to enact it.

This is because Allāh (Most Transcendent is He), has given honour to the

species of human beings as Allāh (Most Transcendent is He) mentions:

“And no doubt, We honoured the children of Adam and carried them on

the land and sea and provided them with clean things and preferred them

over many of Our creations.”

[Surah Banū Isrā’il Verse 70]

It is established from the noble ayah that humankind is honoured and the

most noble of creation. Many reasons for this dignity and nobility are

mentioned in Tafsīr Kabīr and Rūh al-Ma’āni and other works.

To donate or sell the organs of a human being is in opposition to his

honouring. This is because this is the state of animals that they and their

body parts are gifted and sold. If any part of the body of a human being was

used or sold to gain a benefit then this is open degradation and opposition

to the Qur’anically stipulated honouring [of the human being].

As is mentioned in Bada’i al-Sana’i:

“Because the human being with all of his body parts is honoured and taking

benefit from a body part separated from him is belittlement of him.”

[Bada’i al-Sana’i Volume 5 page 133]

The impermissibility of benefiting from his body parts is due to the reason of

his honour and dignity.

As is mentioned in al-Fatawa al-Hindiyyah:

“Benefiting from the body parts of a human being is impermissible. It is said

because of impurity, and it is said because of his respect and this [i.e. respect]

is correct. Like this it is mentioned in Jawāhir al-Akhlāti.”

[Al-Fatāwā al-Hindiyyah Volume 5 page 364]

A human being is respected such that, let alone benefiting from his heart,

liver and eyes, selling or using just his hair for benefit is also impermissible

as is mentioned in al-Bahr al-Rā’iq:

“[The hair of a human and benefiting from it] i.e. It is not permissible to sell

it and benefit from it because humankind is respected and cannot be

subjected to degradation thus it is not permissible that even any part of a

human be subject to degradation.

[al-Bahr al-Rā’iq Volume 4 page 133]

It is impermissible to sever a human limb even in the state of ikrāh

(compulsion):

Many impermissible matters become permissible in a state of compulsion

but the human being is respected to such a degree that the severing of the

limb of another human being is impermissible for a person even under the

state of compulsion, even if that person gives him permission to do so. Just

as it is mentioned in Badā’i al-Sanā’i that a whole category of things is

mentioned with the title, “that type [of thing] which is not permitted even in

the state of compulsion” [Badā’i al-Sanā’i Volume 7 page 362]

It becomes clear from this that killing a Muslim or cutting any of his limbs in

any situation is not permissible even if the one whose limbs are being

severed gives the other permission to do so. If a person in a state of being

compelled severs another’s limbs then he is a sinner.

Similarly in al-Fatāwā al-Hindiyyah it is said:

“If he is compelled to cut the hand of a man and that man says ‘I have

permitted you to cut, so cut’ and the one giving permission is himself not

being compelled then it is not permissible for the person to cut his hand and

if he did so he would be sinful.”

[Al-Fatāwā al-Hindiyyah Volume 5 page 41]

There is no permissibility in eating the limb of a person even in a state of

idtirār (extreme necessity)

Even in the state of extreme necessity there is no permission for a person to

cut off and eat the limb of a living human being. Even if he were to lose his

own life. Even though in the state of extreme necessity eating something

harām becomes permissible. As is mentioned in al-Ashbāh wa al-Nazhā’ir: “A

harm is not repelled with another harm, a person in a state of necessity does

not eat the food of another person who is also in a state of necessity nor

anything from his body parts.”

[al-Ashbāh wa al-Nazhā’ir volume 1 page 255]

Now the objection of those people, who say that to save the life of another

person by the action of transplanting a bodily limb from another human

being should become permissible, has been answered. Because it is

mentioned clearly in the books of fiqh (jurisprudence) that even if there is

intense danger to the life of one human being it is impermissible for him to

cut and sever the limbs of another human being.

The second matter is that for a Muslim to cut or sever his own limbs and sell

or donate them or take out his eyes and donate them and such like is to alter

that which Allāh created i.e. it is changing the creation of Allāh which is

impermissible and harām and obedience to shaytān.

When shaytān was rejected from the court of Allāh he said to Allāh:

“And I will certainly bid them that they would alter the creation of Allah.”

[Surah Al-Nisā’ Verse 119]

It is mentioned in al-Tafsīr al-Kabīr:

“It is related from Anas, Shahr ibn Howshab, ‘Ikrimah and Abū Sālih that the

meaning of changing the creation of Allāh here is castration, the cutting of

the ears and removal of the eyes.”

[al-Tafsīr al-Kabīr Volume 5 page 384]

Also those women have been cursed in hadīth who in trying to beautify

themselves bring alteration to the creation of Allāh.

On the authority of Sayyiduna ‘Abdullah bin Mas’ūd that he said “Allāh has

cursed the females who tattoo others and those who have themselves

tattooed, the females who pluck their facial hair and those who create gaps

in their teeth for beautification, the ones who alter the creation of Allāh.”

[Sahīh al-Bukhārī hadith 4486]

The third matter is that a human being is not the owner of his limbs. Allāh

(Most Transcendent is He) is the Owner of all the body parts of a human

being. For this reason a person does not have a choice in dealing with his

limbs in a way which is for another human being. We have made clear

through the references of al-Fatāwā al-Hindiyyah and Badā’i al-Sanā’i that if

a person gives another permission to cut his limbs such a cutting is

impermissible and harām on that person and the giving of permission to do

so is also impermissible. This is because he is not the owner of these body

parts so how can he give permission?

Is this method of treatment a darūrah (extreme necessity)?

Now if it is said that due to extreme necessity this method of treatment

should be allowed just as has been mentioned in ‘Fatāwā Europe’, where the

principle is mentioned that “Extreme necessities permit prohibited matters”

Then this poor slave of Allāh says that to consider this method of treatment

as being such an extreme necessity that has effect in making prohibited

matters permissible is not correct.

In brief let us mention darūrah (extreme necessity) and the conditions of its

effecting [rulings]:

The Definition of Darūrah (extreme necessity): If the doing of an action is

necessary to the extent that if it were not done then the loss of any one of

the following five matters is a certainty or according to preponderant

opinion: Dīn, Intellect, lineage, self or wealth.

As is mentioned in al-Fatāwah al-Ridwiyyah: that five things are those whose

protection is from the establishment of the Divine Law; Dīn, Intellect,

Lineage, Self and Wealth. Apart from absolute frivolity all actions revolve

around these. If an action (also included in this is the leaving of an action in

the meaning of abandoning it because it is this [active abandonment] which

one is able to do and one is tasked with and not non-action as is mentioned

in al-Ghamz and other works) is relied upon for one of these in such a way

that without that action this [purpose] would be lost or close to being lost

then this is the level of darūrah. Like acquisition of knowledge of beliefs and

individual obligations is for the Dīn, like abandonment of alcohol and

fornication is for [preservation of] Intellect, like eating and drinking to the

extent of maintaining the body is for the Self and like earning and prevention

from usurping and other matters is for Wealth.

[al-Fatāwah al-Ridwiyyah Volume 21 Page 205]

This is clear from the books of Fiqh that only that necessity brings about

lightening of the rules which is a binding necessity i.e. it definitely presents

itself or whose occurrence is preponderant.

Even if this method of treatment definitely presents itself such that there is

no option available except through taking it, even then for it to have the

effect of darūrah (extreme necessity) the existence of a number of conditions

is most necessary which are not found in this.

If those conditions are not present then the establishment of necessity won’t

have any effect [on rulings]. From these conditions are these two:

[1] The actualisation of darūrah (extreme necessity) should be immediate,

the possibility of necessity presenting itself in the future is not necessity and

no consideration will be given to it. Just as the donation of parts is done

because a need could arise in the future. Such a possibility is of no

consideration nor is this necessity a darūrah [one which effects change in

rulings].

[2] There should be certainty or preponderant opinion that by doing this

prohibited action Dīn, life, intellect, wealth or lineage will be preserved.

Whereas in this method of treatment transplanting one individual’s organs

into another individual’s body, let alone certainty, there isn’t even

preponderant opinion. In fact even in unbiased minds doubt has started to

occur because new doctors and researchers have considered this method of

treatment as unsuccessful because with most patients severe threat of loss

of life remains with them because the body begins to reject organs from

another body. Thus such a patient is given 20 to 30 pills to take daily by

doctors. Also the transplanted organ at the most functions for up to 6 to 8

years at the most. It may fail even before this. When this is the reality then

how can this method of treatment be called a darūrah?

Whereas an alternative to this method of treatment is now emerging in

which such abominations in the eyes of the Sharī’ah are not present. This is

the preparation of the body parts, heart, liver and other than them through

cloning of the cells of the patient himself which could be used at the time of

necessity.

Alongside the impermissibility of the method of extracting another person’s

body parts and making use of them it is a temporary measure. This is not a

complete cure for the illness. This is something which its pioneers

themselves have accepted. Also how can this be called a cure when it is

mentioned in hadith:

“Indeed Allāh has not placed your cure in that which He has forbidden upon

you.”

[Sahīh al-Bukhārī]

It should also be remembered that Islām does not grant permission for

severing the limbs of a deceased Muslim and making use of them. This is

because that which harms a living person then a deceased person is also

harmed by it. The one who cut the limbs of a deceased Muslim then it is as

though he cut the limbs of a living Muslim. Just as is mentioned in hadith:

On the authority of Sayyidah ‘A`ishah that the Messenger of Allāh (may the

peace and blessings of Allāh be upon him said:

“The breaking of the bones of the deceased is like the breaking of his bones

whilst he is alive.”

[Sunan Abū Dāwūd hadith 3207]

Analogy, upon the legal case of the Hanafī school that if a living child is in the

womb of his deceased mother then the Ahnāf give fatwā upon the cutting of

the mother’s stomach for the extraction of the child, is false. This is because

here on one side is definite benefit because by doing this the child’s life will

be saved definitely or according to preponderant opinion. Whereas in

transplanting organs saving the life of the other is not definite because the

whole science of medicine is indefinite. Secondly in the legal case mentioned

no limb is being cut off to benefit from it rather the child is being extracted.

Whereas in the case of transplantation the purpose of severing the limb is

only to benefit by it. For this reason how can it be allowed to analogise this

with that?

The fourth matter is that saying the selling of human organs is allowed is the

opening of a door to many evils. Poor people will be prepared to sell their

organs to fill their stomachs and the kidnapping of people to extract their

organs for the purpose of selling will begin which will be difficult to stop.

When this matter has been established from so many angles that a Muslim’s

donating or selling his organs is impermissible and harām then to make a

legacy concerning it is to make a will for an impermissible act. Thus if a

person makes a will for the donation of his organs or his eyes then this legacy

which is opposed to the sharī’ah is invalid and it will not be acted upon in

any way.

It is stated in Bidāyah:

“A legacy with disobedience is invalid due to its enactment necessarily

entailing endorsement of disobedience.”

[Al-Hidāyah Volume 4 page 689]

وہللا تعالی اعلم ورسولہ اعلم صلی ہللا علیہ وآلہ وسلم

محمد قاسم ضیاء قادری ابو الحسن کتبہ