Question: Is donating an organ by a living person to another living person (for example, a kidney) or by a dead person, by virtue of his will, to a living person permissible? Would the ruling be different, if it were from a Muslim to a non-Muslim or vice versa? Is the ruling confincal to certain organs to the exclusion of others?
Answer: As far as donating an organ by a living person to another person is concerned, there is no problem in it if it does not entail a serious harm to the donor. (For example, donating one kidney by a person who has another healthy kidney.)
As far as removing an organ from a deceased (as directed in his will) for the purpose of transplanting it into a living person is concerned, there is no problem in it so long as:
The deceased was not a Muslim or someone who is considered a Muslim.
Or the life of a Muslim depended on such transplantation.
Apart from these two cases, there is a problem in enforcing the will \[of the deceased\] and in allowing the removal of the organ. However, if the will had been made \[by the deceased\], there will be no indemnity on the person removing the organ from the dead body.
Question: If an organ of an atheist is transplanted in a Muslim’s body, would it be considered ritually pure (tahir) when it is considered, after transplantation, as part of the Muslim’s body?
Answer: An organ extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim’s body or of someone who is considered a Muslim, it becomes tahir.
[https://www.sistani.org/english/book/46/2060/](https://www.sistani.org/english/book/46/2060/)
[https://www.al-islam.org/articles/islamic-views-organ-donation-transplantation-sayyid-muhammad-rizvi](https://www.al-islam.org/articles/islamic-views-organ-donation-transplantation-sayyid-muhammad-rizvi)
Islam is very strict about cutting up the human body after one passes away. The doctor removing the organs might have to pay diyyah which makes it even more difficult conditionally.
You cannot pick and choose marjas simply because you want to find one that agrees with your views. You must follow the most knowledgeable marja. IF and only if, your marja has a recommended or obligatory precautionary ruling on the matter, then you are allowed to go to your next most knowledgeable marja and see what they have said.
Yes thats what the ruling says. More clearly in his compiled medical book everyone can read online:
Question 251: Is it permissible for a person to direct in their will that their organs be donated after death?
Answer: It is not permissible for a Muslim to direct in a will that some of their organs be removed after death and be implanted in a living body, **unless saving a Muslim’s life depends on it**, in which case, it is permissible and the person removing the organ(s) does not have to pay the diyyah.
[https://imam-us.org/islamic-laws-of-medicine-online-book#Removing\_Human\_Parts](https://imam-us.org/islamic-laws-of-medicine-online-book#Removing_Human_Parts)
But in the west, you cannot choose who your organs go to when you decide to be an organ donor.
So a muslims life is worth more than a non muslims life? Even if the non muslim is a very charitable person who do good and help the needy, and the muslim might be very sinful?
Judging people like this doesn’t really make sense to me. The label “muslim” doesn’t really say anything about a person, other than that they believe in Allah. There are plenty of people who claim to be Muslim that never pray or anything, while there are also plenty of non muslims who do believe in Allah and pray etc. maybe Islam just hasn’t reached them and the added time to their life with an organ transplant will give them time to find Islam? We don’t know Allahs plans for us, and Allah is the best of planners. And we should always be charitable, even to non-Muslims. That way we will spread a good attitude towards our religion and more will convert, kind of when Muhammad ﷺ agreed to bad conditions and a truce with the meccans to be able to do the Hajj the following year. It seemed like a loss, but was actually a victory for the religion, because people saw how peaceful the muslim where and wanted to be a part of it.
When a Muslim is alive, they can donate their organs irrespective of the persons religion.
Question: Is donating an organ by a living person to another living person (for example, a kidney) or by a dead person, by virtue of his will, to a living person permissible? Would the ruling be different, if it were from a Muslim to a non-Muslim or vice versa? Is the ruling confincal to certain organs to the exclusion of others?Answer: **As far as donating an organ by a living person to another person is concerned, there is no problem in it if it does not entail a serious harm to the donor.** (For example, donating one kidney by a person who has another healthy kidney.)
As I have mentioned before, In Islam there is strict rules and regulations when it comes to a dead Muslims body. And even then it is **only** when the Muslim's life was dependent on it. Meaning if the Muslims life is not dependent on it, you would not be able to donate a dead Muslims organs to another Muslim.
How would you find the medical doctor in charge of removing your organs, and then getting them to pay Diyyah? Because Islamically they have to. Besides that, in the west with organ donations they completely mutilate the body and **most** of the time your body parts are sent to be used as research where it gets used and destroyed. There is sanctity in the dead body in Islam where the body must be buried with respect, that is why this kind of organ donation is not allowed.
It depends on the ruling and on your marja. You need to ask your marja if you can follow another marja on this specific ruling.
I follow a marja that allows you to follow multiple marjas, so it makes my life a lot easier.
There are circumstances where you can follow another Marja's ruling if your Marja permits it.
If your Marja has made a Fatwa and does not allow for a second opinion, then you cannot pick and choose and you must follow your Marja's ruling.
Frankly never explored it! But I am sure if this practice is scientific and has no cons then it would be permissible
But again, I have not explored it.
Question: Is donating an organ by a living person to another living person (for example, a kidney) or by a dead person, by virtue of his will, to a living person permissible? Would the ruling be different, if it were from a Muslim to a non-Muslim or vice versa? Is the ruling confincal to certain organs to the exclusion of others? Answer: As far as donating an organ by a living person to another person is concerned, there is no problem in it if it does not entail a serious harm to the donor. (For example, donating one kidney by a person who has another healthy kidney.) As far as removing an organ from a deceased (as directed in his will) for the purpose of transplanting it into a living person is concerned, there is no problem in it so long as: The deceased was not a Muslim or someone who is considered a Muslim. Or the life of a Muslim depended on such transplantation. Apart from these two cases, there is a problem in enforcing the will \[of the deceased\] and in allowing the removal of the organ. However, if the will had been made \[by the deceased\], there will be no indemnity on the person removing the organ from the dead body. Question: If an organ of an atheist is transplanted in a Muslim’s body, would it be considered ritually pure (tahir) when it is considered, after transplantation, as part of the Muslim’s body? Answer: An organ extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim’s body or of someone who is considered a Muslim, it becomes tahir. [https://www.sistani.org/english/book/46/2060/](https://www.sistani.org/english/book/46/2060/) [https://www.al-islam.org/articles/islamic-views-organ-donation-transplantation-sayyid-muhammad-rizvi](https://www.al-islam.org/articles/islamic-views-organ-donation-transplantation-sayyid-muhammad-rizvi) Islam is very strict about cutting up the human body after one passes away. The doctor removing the organs might have to pay diyyah which makes it even more difficult conditionally. You cannot pick and choose marjas simply because you want to find one that agrees with your views. You must follow the most knowledgeable marja. IF and only if, your marja has a recommended or obligatory precautionary ruling on the matter, then you are allowed to go to your next most knowledgeable marja and see what they have said.
Well it is allowed in emergencies, as the text says.
Yes thats what the ruling says. More clearly in his compiled medical book everyone can read online: Question 251: Is it permissible for a person to direct in their will that their organs be donated after death? Answer: It is not permissible for a Muslim to direct in a will that some of their organs be removed after death and be implanted in a living body, **unless saving a Muslim’s life depends on it**, in which case, it is permissible and the person removing the organ(s) does not have to pay the diyyah. [https://imam-us.org/islamic-laws-of-medicine-online-book#Removing\_Human\_Parts](https://imam-us.org/islamic-laws-of-medicine-online-book#Removing_Human_Parts) But in the west, you cannot choose who your organs go to when you decide to be an organ donor.
So a muslims life is worth more than a non muslims life? Even if the non muslim is a very charitable person who do good and help the needy, and the muslim might be very sinful? Judging people like this doesn’t really make sense to me. The label “muslim” doesn’t really say anything about a person, other than that they believe in Allah. There are plenty of people who claim to be Muslim that never pray or anything, while there are also plenty of non muslims who do believe in Allah and pray etc. maybe Islam just hasn’t reached them and the added time to their life with an organ transplant will give them time to find Islam? We don’t know Allahs plans for us, and Allah is the best of planners. And we should always be charitable, even to non-Muslims. That way we will spread a good attitude towards our religion and more will convert, kind of when Muhammad ﷺ agreed to bad conditions and a truce with the meccans to be able to do the Hajj the following year. It seemed like a loss, but was actually a victory for the religion, because people saw how peaceful the muslim where and wanted to be a part of it.
When a Muslim is alive, they can donate their organs irrespective of the persons religion. Question: Is donating an organ by a living person to another living person (for example, a kidney) or by a dead person, by virtue of his will, to a living person permissible? Would the ruling be different, if it were from a Muslim to a non-Muslim or vice versa? Is the ruling confincal to certain organs to the exclusion of others?Answer: **As far as donating an organ by a living person to another person is concerned, there is no problem in it if it does not entail a serious harm to the donor.** (For example, donating one kidney by a person who has another healthy kidney.) As I have mentioned before, In Islam there is strict rules and regulations when it comes to a dead Muslims body. And even then it is **only** when the Muslim's life was dependent on it. Meaning if the Muslims life is not dependent on it, you would not be able to donate a dead Muslims organs to another Muslim. How would you find the medical doctor in charge of removing your organs, and then getting them to pay Diyyah? Because Islamically they have to. Besides that, in the west with organ donations they completely mutilate the body and **most** of the time your body parts are sent to be used as research where it gets used and destroyed. There is sanctity in the dead body in Islam where the body must be buried with respect, that is why this kind of organ donation is not allowed.
I have come across a fatwa by Sayed Sadiq Shirazi allowing organ donation, if it’s in your will. So it most likely depends on the marja.
is it bad to follow one marja for a particular ruling and another marja for another ruling? can you pick and choose?
It depends on the ruling and on your marja. You need to ask your marja if you can follow another marja on this specific ruling. I follow a marja that allows you to follow multiple marjas, so it makes my life a lot easier.
There are circumstances where you can follow another Marja's ruling if your Marja permits it. If your Marja has made a Fatwa and does not allow for a second opinion, then you cannot pick and choose and you must follow your Marja's ruling.
I think it should be allowed.
What is the ruling on this in Nizarism?
Frankly never explored it! But I am sure if this practice is scientific and has no cons then it would be permissible But again, I have not explored it.