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Read more about our cookies. Hi there, we see you're using OS , why not try our app? Skip to main content. Helping you to decide About organ donation What can you donate? Who can donate? Ireland Crown dependencies. Become a living donor Donating your kidney Donating part of your liver Bone and amniotic membrane donation.
Get involved News Campaigns Share your experience. You are here: Home Helping you to decide Your faith and beliefs Islam. An Islamic perspective on organ donation. On this page: UK Islamic rulings on organ donation The organ donation process Islamic views on organ donation Making your choice Islamic donor cards Organ donation is giving an organ to help someone who needs a transplant. In Islam there are a number of fatawa religious edicts with regard to organ donation. Mufti Mohammed Zubair Butt interview Mufti Mohammed Zubair Butt talks about how he researched organ donation and how he hopes his fatwa will add to the discussion around organ donation.
Thus donating ova and sperm, and even the uterus, is not permissible. Such determinations must be made on a case-by-case basis. In general while living a twinned, nonvital organ, for example, kidney, may be donatable unless it carries risk to the patient, as would a partial liver or pancreas donation.
After death, bone, cornea, and tissue may be donation. There are such risk-calculators that can be used by medical professionals, we urge potential donors to consult donor advocate professional at transplant centers to help understand their personal risks. Islamic scholars have yet to research whether face or partial brain transplants are allowed and thus we also suspend judgment on ruling. In summary, as do several other councils and Islamic jurists, FCNA judges organ donation to be morally permitted mubah.
This status is subject to several conditions, any of which if not adhered to overturn its permissibility. They likewise judge organ transplantation to be morally licit without discussing the topic much further. Several conditions placed by FCNA implicate the organ donation decision-making process. They mandate explicit, first-person authorization from a potential donor for both living and deceased donation.
Additionally, some scholars discussed that given that each individual has a stewardship responsibility for, and not an ownership relation to, their body organ donation decisions cannot automatically be made on behalf of someone else.
They, therefore, encourage individuals and families to consult medical experts to discuss health risks and other harms and also discuss the matter with a religious scholar. Consistent with the dead donor rule and the overarching Islamic ethico-legal maxim of removing harm, 41 FCNA rules out the donation of vital organs and any donation that has the potential for rendering the donor disabled or physiologically harmed.
Ova and sperm donation is unanimously forbidden by Sunni scholars because it creates confusion in the identity as genetic linkages between offspring and progenitor are separated from parent-child connections made by rearing and gestation. The uterus is different from donating gametes or organs that contain gametes because it does not contain any transferrable genetic material.
Another line of reasoning that scholars use to caution against uterus donation comes from the metaphysical nature of the womb. They also suspend judgment over face and partial brain donation. Thus, the scope of donation considered to be Islamically licit, according to them, is living donation and donation after cardiopulmonary cessation. This view echoes a recent fatwa penned by Mufti M.
Zubair Butt in the United Kingdom that resulted from extensive Islamic research and meetings with bioethicists, and organ donation stakeholders, including the National Health Service Blood and Transplant leaders. In cases where the decedent is a registered donor, OPOs focus on educating families about the process and providing social and psychological support.
When the decedent has not formally registered as a donor and not left documented unequivocal wishes to be one, OPO professionals discuss the societal need for, and possible benefits of, organ donation with family members. Arguably, acknowledging the diversity of Islamic opinion in these settings would be more ethical, prudent, and engendering of community trust.
It may seem counterintuitive to suggest that the constraints placed on organ donation by FCNA and other juridical councils about what types of organs and when they can be donated be openly discussed in community-based conversations and public media. One may speculate that such discussions would dissuade individuals from participating in organ donation. However, empirical research demonstrates that Muslim American communities are already aware of conflicting opinions among religious scholars on organ donation, 36 , 51 and directly addressing ethical pluralism and controversy while also encouraging individuals to educate themselves and resolve the matter to their own hearts, content can generate positive changes in attitudes.
Moreover, such details would allow for individuals who fear running afoul of religious edicts to, in advance, designate which organs, under which conditions, and even possibly to whom they would donate. Hence, reticence toward may be transformed into an opportunity for donating organs and tissues. By doing so, greater numbers of individuals may be able to join the donor pool and the goals of respect for persons and individual autonomy would be advanced.
While organ procurement after cardiopulmonary collapse is technically challenging and can lead to both fewer and lower quality of organ procured, research in this area is growing exponentially.
Future council meetings will focus on these questions. Similarly, left unaddressed is their view on donation after declaration of circulatory death protocols. On the one hand, these may be permissible given their defaulting to circulatory markers for death declaration. However, given the mandate to not harm potential donors, protocols that entail giving anticoagulants and vasopressors that offer no benefit to, but carry the risk to harm, the donor may run afoul of Islamic bioethics.
Finally, as the field of xenotransplantation advances additional deliberations will be necessary. The ethics of using porcine products for human purposes remains controversial within Islamic law. Published online 18 February, The authors declare no conflicts of interest. National Center for Biotechnology Information , U. Journal List Transplant Direct v. Transplant Direct. Published online Feb Aasim I. Find articles by Aasim I. Find articles by Jasser Auda.
Author information Article notes Copyright and License information Disclaimer. Corresponding author. Correspondence: Aasim I. Received Dec 11; Accepted Dec Transplantation Direct. Published by Wolters Kluwer Health, Inc. The work cannot be changed in any way or used commercially without permission from the journal. This article has been cited by other articles in PMC. Abstract Background. The Deliberative Process Three engagements with the ethics and practice of organ donation preceded council meetings where the contours of the fatwa were mapped out.
Footnotes Published online 18 February, Hussaini MO. Organ Transplantation: Classical Hanafite Perspectives. Accessed February 5, Padela AI, Duivenbode R. The ethics of organ donation, donation after circulatory determination of death, and xenotransplantation from an Islamic perspective. Defining Death: The Case for Choice. Transplantation Ethics. Kamali MH. Principles of Islamic Jurisprudence. Nyazee IAK. Theories of Islamic Law. Shafi M, Muhammad M. Islam on Grafting and Transplantation of Human Organs.
Similar Topics. Ruling on transplanting reproductive organs. Using foetuses as a source of organs for transplant. What is the ruling on donating organs? Password should contain small, capital letter and at least 8 characters long. Log in Create an account. Can't log in to your account? If you do not have an account, you can click the button below to create one.
If you have an account, log in. Create new account Log in. English en. Is Organ Donation Haram? Publication : In Islam, is it allowed to donate your organs to people that need them, when they die?
Summary of answer Organ donation is not haram so long as the donation will not lead to the death of the donor. For more, see the resolutions of the Islamic Fiqh Council of the Organization of the Islamic Conference on the different forms of organ transplants. Praise be to Allah.
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