A question to Nuur

[Coloow]

salaama calaykum,

 

Nuurow this member of the garamgaram nation got a phone call from a gaalo friend who happened to be a dakhtar(not a quraafaad one). He was wondering whether I would enrol myself as an organ donor (wadnaha, beerka, dhuuxa, maskaxda, Mino iwm).

 

I asked him to give me a few days to think about the issue. He wondered whether my reluctance had anything to do with my religious belief. I told him could be.... the next day he sent me a copy of the country's largest daily in which the muslim imam, the lutherian church leader and the leading rabbai wrote an article saying "God has blessed the donation of body parts".. The article argued that the three monotheistic religions have nothing against donation.

 

Brother Nuur, as you know even though I am a dhal awliyo, when it comes to metaphysics of religion my knowledge is limited... I would therefore ask you to shed some light on this issue.

 

Would I call my friend and tell him "Enrol this garamgaram?" Should I object with the motivation that "this garamgaram thinks it is xaaram?" Arrintu ma Ilaahaga qab ortaadana raac miyaa mise diintu waay diidey?

 

Mise wadaadka malaha ma waxuu ahaa KITAAB GAALBOOW?

[Nur]

Walaalkey Dhal Awliyo

 

Assalamu Calaykum Wa raxmatullah wa barakaatuh

 

Alxamdulilaah wa Salatu wa salamu calal Mustafaa wa cala aalih wa saxbi wm Sallim.

 

 

This is your brain

 

 

This is your brain on a brain teaser question

 

This question will be one of the most interesting questions that I have ever answered online and without a research, it is my first response, more will follow, It will be a learning journet for you, me and the audience as we will unfild the delicate intricacies and subtlerties this topic requires.

 

before we anwswer this question let us prepare the grounds for an answer.

 

Maqaasidul Shariica in Islam, or the Moral of legislation revolves around these five:

 

1. Protection of Faith

2. Protection of Life

3. Protection fo Intelligence

4. Protection of Properties

5. Protection of dignity

 

 

Faith in Islam is the most important of all the above, followed by life.

 

The reason that life is protected is for the higher purpose of faith, meaning that our life has a purpose which is the worship of Allah SWT, because Allah said" I have not created man and the Jinn except for my worship"

 

 

When Adam was created the angels argued: O Allah are you going to place on(earth a creature) who will corrupt in it and spill blood, while we make tasbeex with yoru hamd, and while we worship you

 

Allah swt told them " I know that which you know not"

 

The first blood was spilled when our grandfather Qaabiil ( Cain) Killed his brother Habiil ( Abel), so we are decendants of a criminal killer in that sense, and that is why there si so much killing going on on earth, and specially in Somalia, Unfortunately, and we do not carry any of the good genes of Habil (Abel)

 

Now, let us look at another angle:

 

Your body parts are not temporary, you will need them again to bear witness for you that you have worshipped Allah SWT on earth. And in case you make a sin, they will bear witness against you in the day of judgement.

 

Allah SWT draws a picturevin the day of judgement when the Kufaar will be talking to their body parts:

 

" .... Xattaa idaa maa jaa' uu haa, shahida calayhim samcuhum wa absaaruhum wa juluuduhm. Qaaluu, lima shahidtum caleynaa, qaaluu andaqanaa Allahu alladii andaqa kulla shey, wa huwa khalakum awala marra wa ileyhi turjacuun"

 

" When they approch (Hell) their hearing, sights and skins will bear witness against them, they( will say) why did you tell on us, they( body parts) will say, Allah made us speak, the one who who caused everything to speak, since he created you in the first place and to him (was) your return"

 

 

Now, let us tie the first part of my argument and this last part

 

In the first part we agreed that Faith is the purpose of creation and being, this implies

 

1. if their is no faith there will be need for being alive.

 

 

from the second part we find that our bodies will be resurrected with us in the day of judgement, so we should always be together, and raised together, so that:

 

2.Your heart and kidneys witness that you have worshipped Allah SWT instead of being part of another person whose actions you have no control over.

 

 

Form those two inferences we extract an answer :

 

 

Case one:

 

Donation of body parts when we are alive:

 

I recommend it for Muslims to give if it will not harm them to every needy person regardless of faith, hoping and praying that Allah save that person in this world and save him from Hell fire.

 

Case two

 

Donation of body parts when we die

 

I recommend with restriction, only for fellow Muslims who will use their bodies to worship Allah SWT, that way your body will witness for you doing good twice.

 

 

Wallahu Aclam

 

 

Nduguyako

 

 

Nur

[sweet_gal]

There are angels on our shoulders who right everything we do in this life....When we die our book is closed, So how can giving an organ after u die be kinda of not a good idea.... Your dead, ur in the grave and ur life is over u have to wait until judgmentday... Plus god is merciful, he wouldn't punish u for someone elses mistakes in life after giving away an organ to save them..

WHy not save someones life so they can have a chance...I maybe wrong but....

 

Also when ur alive and give someone an organ....It's a blessing, if the person who gets the organ is supposed to die, wouldn't they just die....everyone is gonna die and they have a way of dieing so if someone saves them it means their time has not come, because god has a plan and his plan always dominates all other.....

 

Hope I didn't say wrong things....respond

[Coloow]

Nuurow thanks for the answer saaxib.

 

The question that sweetgal raised is every important one ... the somalis say nin dhinta kabtiisa ayaa ka roon.....

 

What happens after the death? Is it the soul that is questioned? or the body?

[Muhammad]

when you die, your book is not always closed.

 

we know that there are three ways in which you can achieve good deeds after you have died. from this we can also understand that their are ways in which your bad deeds can continue after you have died.

 

for example, as brother Nur said, The first person to kill was Qaabiil ( Cain), and since the sons of Adam learned this act from him, when ever someone commits a murder, Qaabiil gets some of the credit and even though he died thousands of years ago, it is still written in his book.

 

so if you give your organ to a Kafir and he or she commits a crime, such as shirk, then it is very clear that you contributed to his act(shirk).

 

I also hold the view that it is only allowed when you know 100% that the recipient is a Muslim and that he or she would worship Allah and stay away from bad deeds. You can do this by getting a signed agreement from the Muslim recipient, or the collection agencies if you die that the recipient testifies to your demands before he gets your organs.

 

Allah(swt) knows best.

[-Serenity-]

I'm a bit perplexed by Nur's response to this particular question. If I didnt read the above, it would never accur to me that it was wrong to donate my organs to save a life-any life. I'd think since Islam is all about helping, organ donation would rank high in the "ajar" department. But thats using my commonsense n not from "knowledge".

 

Now, if I needed an organ badly and the donator was a non-muslim...can I accept it? From the above, probably not.So living in a foreign country with more than 3/4 of the population non-muslims leaves me with little chance of survival if any of ma organs fail me. However, its ok for me to accept medication, undergo surgery and accept all kinds of help from non-muslims but if it was to save a child's life, i couldnt give ma kidney? Thats Harsh!

[Nur]

Salaams Brither Garamgaram and all sisters

 

I enjoyed reading all the provocaitve thoughts you have posted, I was specially touched by Sweetgal and Athena who speak with humility yet throw heavy scholarly punches, please be reminded that I have no definite fatwa on this issue and the issue is under discussion and is not resolved yet, so add to as much thought as you can, I enjoy reading every word you guys write.

 

 

Now

 

 

Conquest has spoken for me, when you die your deeds do not stop, according to the hadeeth, three items will be earning you good deeds after your die

 

1. Sadaqah Jaariya (philanthropy, like organ donation)

2. Duaa of your children

3. Knowledge you pass to fellow Muslims who will act on it

 

 

Also, as Conquest noted, bad deeds will be counted for you after you die according to the Hadeeth, " Whoever sets a bad Sunnah ( Example) he will be rewarded with (its punishment) and the(Punishment) of those who act on( his example)"

 

Finally, Allah says, " Cooperate in doing good and taqwa, do not cooperate on doing evil and transgretion (other peoples rights)

 

 

Based on these hadeeths and verse and the fact that our life has a single purpose of worship of Allah SWT alone it follows that:

 

1. Donation of our organs is a good deed

2. Saving of human life is a good deed

3. We should become witmesses of allah SWT with our Words ( the shahaada) , actions ( Good deeds) and life ( Shahaadah)

4. Allah SWT bought our souls ( includes our body parts) and our money in ecxchange of paradise, so we do not have the right to give away anything he owns to those who will use it against his purposes

 

 

The above logic leads again as Concuest put it, that our body parts can either earn us good or bad after we die depending who we give it to, so assuring that the user of our body parts will do good on earth with it is fundementally important

 

 

Wallahu Aclam

 

 

Nur

 

Good Deeds, Driven by Ikhlaas

Powered by Quraan and Sunnah

[Legend of Zu]

I agree with most of the issues raised by the above sisters and brothers....

 

However I have observed something that seemed to me it has been overlooked....The issue i am about to question is related to the second reasonin that brotha Nur commented...given that when we die our body will turn to dust. the Body parts that will give avidence for/against us in the day of jusgment are not the same as the one we currently using in this world...

 

secondly, If it happens to be, according to Nur's reasoining, that they need to give evidence against us and they are the same organs...they will only give evidence based on the time i was using them..since after my death they become the property of another human being they will provide evidence against this new owner during that second period (after my death)...

 

Thirdly, I dont think whether the other person does good or bad is relevant..if u ask me..i will say... due the above reasoning plus that givin a organ and savin life after ur death is no different from saving them when u r alive..hence..when u doin a good deed...what the receiver does is not relevant..and there are many hadiths and Quranic verses that talk about this matter.

 

May Allah guide us to the right path

 

Wa Salaam

[sweet_gal]

I remember a story that was told to me....I think it went like this

 

Prophet Muhamed (SAW) had a neighbour his neighbour was a Jew, he wasn't nice to prophet Muhamed *SAW* but the prophet didn't call him names and act rude to him.. He always said hello and stuff...But one day Prophet Muhamed didn't see the Jewish guy for a while and he wondered what happneded to him ( it's not like he was looking forward to hearing insults from him) But he felt obligated so see what was wrong with his neighbour.... He did and he realiezed that he was really sick... The Jewish neighbour was shocked, thinking to himself why would he visit me after all the things I've said. The guy ended up becoming muslim......The story might be messed up but it was something similar to what I wrote..

 

 

My point is if ur neighbour is sick and u have to go and see them and pray for them even though they're not muslim...how can not giving an organ to a person who might die be wrong...

That was my perspective..

Some reasearch ( 2 different views)

http://www.themodernreligion.com/misc/hh/organ-transplant.html

 

Is organ donation permissible?

Answered by Mufti Muhammad ibn Adam, Darul Iftaa (Leicester, UK)

 

The issue of organ transplant has been a matter of great debate and dispute among the great contemporary scholars from around the globe. It has been discussed in various fiqh seminars, and many short and detailed works have be compiled on the subject.

 

The majority of the Indo/Pak scholars are of the view that organ transplant is not permissible, while, the Arab scholars and some scholars of the Indian subcontinent give its permission under certain conditions, (details of these conditions will be mentioned further along). No body has given a general unconditional permission for the transplantation of organs.

 

It must be remarked here that this issue is contemporary and obviously it is impossible for us to find express rulings concerning it in the classical works. As such, the views of the contemporary scholars are based upon the general and broad guidelines of Shariah. It is obvious that this will result in difference of opinion, thus no one opinion should be condemned, as the intention of all the scholars is to please Allah, and live a life that is in accordance with Shariah.

 

 

2) The view of permissibility

 

The view of permissibility

 

According to almost all of the major Arab scholars and also some contemporary Indo/Pak scholars, the transplantation and donation of human-organs would be permissible subject to certain conditions (which will be mentioned later). This view is based on the following grounds:

 

a) The famous principles (qawa’id) of Islamic Jurisprudence based on the teachings of the Qur’an and Sunnah permit the use of unlawful things in cases of extreme need and necessity. In case of Necessity, certain prohibitions are waived, as when the life of a person is threatened the prohibition of eating carrion or drinking wine is suspended. Allah Most High says: “He (Allah) has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Most Forgiving and Most Merciful”. (Surah al-Baqarah, v. 173).

 

The Qur’an also permits the utterance of disbelief (kufr) in order to save your life. Allah Most High says: “Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion whilst his heart remaining firm in faith…” (Surah al-Nahl, V. 106).

 

The principle of Fiqh, based on the above Qur’anic guidelines, states: “Necessity makes prohibition lawful” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, P. 85 ).

 

According to Imam Shafi’i (Allah have mercy on him), it is permissible for a person dying out of hunger to consume the meat of another human. (See: Ibn Qudama, al-Mugni, 9/335).

 

Therefore, in cases of need and necessity, impure, unlawful and Haram things become permissible. When a person’s life is in danger and he is in dire need for transplantation, he is in such a situation, thus the transplantation of organs will be permissible.

 

b) With regards to the aspect of human sanctity, there are two things that need to be taken into consideration.

 

Firstly, it is true that a human body, whether dead or alive, is honoured and respected, but does the modern procedure violate this sanctity? Islam ordered us to honour a human body but did not prescribe any fixed methods for it. Disgracing a human body may change from one time to another and from one place to another.

 

Thus, it could be said that the current procedure of organ transplantation is not considered dishonouring a human body. The surgery is performed in the most respectable way and it is not considered to be disrespectful. This is the reason why many highly respected people of the community regard donating of organs as a mark of merit, and they are not looked down upon.

 

Secondly, there are cases where Shariah overlooks the sanctity that is attributed to the body, such as in the case of saving another human.

 

It is stated in Tuhfat al-Fuqaha: “If a pregnant woman died and the child in her stomach is still alive, her stomach will be cut open in order to take the child out, for in there is saving the live of a human, thus the sanctity of a human body will be overlooked”. (Samarqandi, Tuhfat al-Fuqaha, 4/261 & Badai’i al-Sana’i).

 

This is also based on the juristic principle: “If one is confronted with two evils, one should choose the lesser of the two” (al-Ashbah wa al-Naza’ir).

 

c) As for a human not owning his body is concerned, Islam permits a human in certain situations to utilize his body. It is similar to the wealth which Allah Almighty has given a human, and he is permitted to utilize it (in a correct manner) and give it as a gift.

 

If an individual is drowning or is in the midst of a burning flame, it is totally permissible to go and save him. Similarly, it will be permissible to donate your organ in order to save the life of a fellow human being.

 

d) Almost all of the scholars give permission for the transfusion and donation of blood in cases of need and necessity (see below), then why is there a difference in the issue of organ transplant. The surgical procedure of transplantation ensures that one does not go thorough unnecessary mutilation of his body. It is similar to surgical treatment that is carried out on a living person for medication purposes.

 

In view of the above (according to this group of scholars), it will be permissible to transplant and donate organs in order to save another person’s life. However, this is subject to certain terms and conditions.

 

The international Islamic fiqh academy (Majma’ al-Fiqh al-Islami) which consists of a number of major scholars from around the globe researched this issue in February 1988, and after extensive research, issued the following verdicts:

 

Note, that the resolutions of the Islamic fiqh academy have been published in Arabic and translated in a number of languages. Below is the original Arabic text and its translation in English:

 

 

1) The view of impermissibility

 

As mentioned earlier, the majority of the Indo/Pak scholars hold the view that organ transplantation can not be deemed permissible due to the harms and ill effects of it overcoming the potential benefits

 

There view is based on the following grounds:

 

a) The first and foremost is that Allah Almighty has honoured the human. Allah Most High says: “And verily we have honoured the children of Adam” (Surah al-Isra, V.70).

 

As such, it is a well established principle of Shariah that all the organs of a human body, whether one is a Muslim or a non-Muslim, are sacred and must not be tampered with. To take benefit from any part of a human is unlawful (haram).

 

Allah Almighty made humans the best of creations and created everything for their benefit. Allah Most High Says: “It is He, who has created for you all things that are on earth.” (Surah al-Baqarah, 2.29).

 

Thus, it is permissible for a human to take benefit from every creation of Allah which includes animals (under certain conditions), plants and inanimate things. As such, it would be unreasonable to place humans in the same category of the above things by giving permission to use parts and derive benefit out of their body that necessitates cutting, chopping and amputating parts of the body. This is certainly unreasonable and unlawful on a human body.

 

A very famous Hadith prevents the usage of human parts. Sayyida Asma bint Abi Bakr (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Allah’s curse is on a woman who wears false hair (of humans) or arranges it for others”. (Sahih Muslim, no. 2122).

 

Imam Nawawi (Allah have mercy on him) writes in the explanation of this Hadith: “If human hair is used, then it is unlawful by consensus, whether it’s the hair of a man or woman, because of the general narrations that prohibit this. And also, it is unlawful to take benefit from the hair and all other organs of a human body due to its sanctity. The hair of a human along with all his body parts must be buried”. (Commentary of Sahih Muslim by Nawawi, p. 1600).

 

The Jurists (fuqaha) have stated that in the case of extreme necessity and when there is no alternative available, even unlawful things, such as pork and alcohol, become permissible. However, even in such a situation, consuming or deriving benefit from a human body still remains unlawful.

 

It is stated in al-Fatawa al-Hindiyya: “If a person feared death due to hunger and another person said to him: “Cut my hand and consume it” or he said: “Cut a part of me and eat it”, it will be unlawful for him to do so. Similarly, it is impermissible for a desperate person to cut part of his own self and eat it”. (al-Fatawa al-Hindiyya, 5/310).

 

Allama Ibn Abidin (Allah have mercy on him) explains: “Because the flesh of a human remains unlawful even in forceful situations”. (Radd al-Muhtar, 5/215)

 

Imam Ibn Nujaym (Allah have mercy on him) states: “It is impermissible for the one who is dying out of hunger to consume the food of another person who is also dying out of hunger; neither will be permissible to consume any part of the other person’s body”. (al-Ashbah wa al-Naza’ir, p. 124).

 

The Fuqaha have also stated that if one was compelled by force to kill another human, it will not be permissible, even if his own life was in danger. (See: al-Kasani, Bada’i al-Sana’i, 7/177 & Ibn Qudama, al-Mugni, 9/331).

 

Imam al-Marghinani (Allah have mercy on him) states regarding the sanctity of a human: “It is unlawful to sell the hair of a human, as it is (unlawful) to take benefit out of it, for a human is honoured and sacred, and it is not permissible to disgrace any part of a human’s body”. (al-Hidaya 4.39)

 

A human body is sacred even after his/her death. The Messenger of Allah (Allah bless him & give him peace) said: “Breaking the bone of a dead person is similar (in sin) to breaking the bone of a living person”. (Sunan Abu Dawud, Sunan Ibn Majah & Musnad Ahmad).

 

The great Hanafi jurist and Hadith Imam, Abu Ja’far al-Tahawi (Allah have mercy on him) writes in the explanation of this Hadith: “The Hadith shows that the bone of a dead person has the same sanctity and honour as the bone of living person”. (Mushkil al-Athar).

 

In another Hadith it is stated: “Harming a believer after his death is similar to harming him in his life”. (Musannaf of Ibn Abi Shayba).

 

Also, the books of classical scholars are full with examples indicating the impermissibility of deriving benefit out of a human body due to it being honoured.

 

In conclusion, the human body, dead or alive has great significance. It is honoured and sacred, and because of the sanctity that is attached to it, it will be unlawful to tamper with it, cut parts of it or dishonour it in any way.

 

b) The cutting of and tampering with a human body amounts to mutilation and deformation of a divinely created body (muthla), which has clearly been prohibited in Shariah.

 

Qatada (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to encourage giving in charity and prevent Muthla”. (Sahih al-Bukhari, 2/206)

 

In another Hadith, the Messenger of Allah (Allah bless him & give him peace) said: “Abstain from Muthla”. (Sahih Muslim, 2/82).

 

This is also supported by the verse of the Qur’an, where Allah Allah Almighty mentions the words of Shaytan, when he said: “I will mislead them and I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah” (4: 119).

 

To deface the fair nature created by Allah, both physically and spiritually, is what Shaytan likes and orders to practise.

 

As far as the permissibility of blood transfusion in cases of need is concerned (See below, for the ruling on blood transfusion and donation, which was posted earlier), it does not necessitate the cutting of human parts or any surgical procedures on the body, rather it is drawn and transfused by means of injection, thus it is akin to human milk that is extracted without any surgical procedures.

 

c) The human body and parts are not in our ownership in that we may fiddle with them as we desire. It is a trust (amanah) that has been given to us by Allah Almighty. As such, it will be impermissible for one to sell, give or donate any organs of his body. Islam has forbidden suicide for the same reason. There are many texts of the Qur’an and Sunnah that clearly determine this. Thus, it will be unlawful for one to give his organs to another.

 

d) It is unlawful for an individual to inflict harm upon himself or others. The Messenger of Allah (Allah bless him & give him peace) said: “It is unlawful to inflict harm upon your self and others, (la dharar wa la dhirar)”. (Mustadrak of al-Hakim)

 

The famous principle states: “Harm can not be removed by a similar harm” (meaning, in order to remove harm from another individual, it is impermissible for one to harm himself)”. (Ibn Najaym, al-Ashbah, P. 123).

 

Therefore, it will be impermissible for a living person to donate part of his body due to it being harmful for him.

 

e) The principle of Islamic jurisprudence states: “When the evidences of prohibition conflict with the evidences of permissibility, preference is given to prohibition”. (Ibn Nujaym, al-Ashbah wa al-Naza’ir).

 

In view of the above and other evidences, according to this group of scholars, it is unlawful to transplant organs, whether it be of a living person or a dead body, and whether there is a need or otherwise. In other words, there is no permissibility whatsoever for the transplantation or donation of organs.

[Khayr]

In view of the above (according to this group of scholars), it will be permissible to transplant and donate organs in order to save another person’s life. However, this is subject to certain terms and conditions.

What are these terms and conditions?

It would ne nice to find out so that

inshallah we can progress with the debate.

[Nur]

Dear Legend of Zhu

 

 

You write:

 

 

The issue i am about to question is related to the second reasonin that brotha Nur commented...given that when we die our body will turn to dust. the Body parts that will give avidence for/against us in the day of jusgment are not the same as the one we currently using in this world...

 

 

Answer:

 

Allah SWT says: ' Does man think that we will not reconstitue his bones, Nay, we are (even) capable of reconstituting his finger tips'

 

The organs that will bear witness against you will be your own present ones, not newly created organs. No dispute here.

 

 

You write:

 

secondly, If it happens to be, according to Nur's reasoining, that they need to give evidence against us and they are the same organs...they will only give evidence based on the time i was using them..since after my death they become the property of another human being they will provide evidence against this new owner during that second period (after my death)...

 

 

Answer:

 

Yes, you are correct but the extra period that your organ became a tool for a person who had committed miscief with them will be also credited to you as a aiding and abaiting to an evildoer disobeying Allah with your body parts when you had the choice of not aiding and evil doer. Would you give a knife to a person who has a history of attacking people? or is it irrelevant?

 

 

You write:

 

Thirdly, I dont think whether the other person does good or bad is relevant..

 

 

Answer:

 

What you "THINK" is rather irrelevant thsi instance, what is relevant though is what Allah SWT wants from us and our purpose in life which I have backed up with hadeeth. And you may be overlooking that fact.

 

 

You write:

 

if u ask me..i will say... due the above reasoning plus that givin a organ and savin life after ur death is no different from saving them when u r alive..

 

 

Answer:

 

The above reasoning left a lot of gaps, which I pointed out, it follows that the argument built on them is also defective. But here is how donating your body parts would make difference when you are alive than when you are dead.

 

1. When you are alive you can use this donation as a means to help this person to live up to his purpose of being a servant of Allah, even if that person does not live up to your expectation, at least you have had the intention and you are rewarded for it, When you die you do not have that advantage, hence my argument.

 

2. When you die all of your good deeds stop except for Sadaqa jaariyah which is helping preserve Faith ( the most important of the five). So if you help preserve life and care less what that pesron will do with his life that you have helped him with your organs, you also are careless of your own accounting of your actions, since you are forbidden to help someone who will use your body parts to disobey Allah swt. Wher is your daleel that it is irrelevant?

 

3. Donating body parts is more than sadaqah, it is a form of NUSRAH, Allgiance, Walaa, which is confined to the faithful, or those who are sympathetic to our faith and to whom we are preaching actively to join our faith, Would you donate a kidney to Sharon?

 

4. In the secular law it is criminal to help and shelter a criminal, Why, because you are sharing in the crime by helping that person.

 

 

As you can see, I have shown the opposing side of your argument, but by no means do I mean any disrespect, nor claim that I am right, I am just searching truth and I am ready will take it from anyone who has it.

 

 

Nur

[Changed]

salaam caleykom

 

this is an interesting topic indeed, and i was thinking about donating some blood a while ago and i didnt do it because a friend of mine said it may have be haram,which prevailed me from doing so..but i think donation of organs or blood is alright and i am for it ,

 

to NUR>> what u are saying if someone donates an organ or some blood and the person using it does bad deeds the other person will be punished for it and vice versa (good deeds too, the person would be rewarded for it ) right!

 

but then allah checks our qaloob(minds) and if I donate an organ with good intentions wont my intention count, because i was told by a sheikh once that , if i intend to pray and i missed the prayer i would still be rewarded for having the intention pray ,( i know i have to pray the salat at a later time to make it up). wouldnt that go for the donation too,the Donator obviously is intending for the good when he/she donates the organ.

[Coloow]

Assalamu calaykum I never knew that this issue would attract the attention of many people..I am learning through your contributions.. thanks people.

 

Nuurow; I understand your above analysis saaxib..Laakin far ayaa ii taagan: Assuming that blood and body tissues could be donated to a muslim- and in some cases to non-muslims in the spirit of islam.. (I know this sounds weird but what about MANI (semen)?

[Nur]

Entrepre_Nur

 

Thanks for your wonderful insights, your question about SEMEN tilted the whole discussion to my side ( and Conquest), that donating semen or and egg is giving away part of YOU to somebody else, your questions open up a new school in Islamic fiqh never addressed by the Ulimaa, the sharing or transfer of body parts or body seeds.

 

What is so radical about it is that cloning is nit far away so once the Devil is out of the bottle, it would be impossible puting the lid back on him, So I am not knowledgeable as to what point should we make it illegal, it is the toughest question I have ever faced, so I take a back seat and wait while these Nomads exchange opinions.

 

Personally, I am going back to Quraan and Sunnah for inspiration before I answer again, since this issue is a moral issue dealing with the protection of life and CIRD dignity.

 

 

Nur

[Coloow]

Nuurow markale akhi mahadsanid! I would also wait to go to the clinic or a sign a form of consent!

 

Indeed as you mentioned this question carries an ethical, religious as well as a political dimension!