• H. Syed Hamid Farooq Bukhari Lecturer, Department of Islamic Studies University of Gujarat
  • Dr. Muhammad Naeem Anwar Assistant Professor, Department of Arabic & Islamic Studies GC University, Lahore, Pakistan.
  • Dr. Hafiz Abdul Rashid Assistant professor, Department of Islamic Studies, Federal Urdu University, Islamabad, Pakistan
Keywords: Organ Donation, Transplantation, Legal Maxims, Qawā’id Al-Fiqhiyyah, Zuḥaylī


Most Islamic religious pioneers acknowledge organ transplantation from living donor (if they don’t hurt the contributor) and after death to spare life. Most religious scholars don’t recognize cerebral passing like a foundation as well as reflect on the discontinuance of all life indications, comprising heart musicality as a precondition for proclaiming demise. Regardless of this Islamic religious position, Muslims regularly have questions about whether the Islamic custom considers organ transplantation restricted. This instability comes from the equivocalness caused by clashing perspectives among some Islamic pioneers on this issue. What’s more, the absence of help with a by and large negative disposition towards transplantation has been reflected in the studies of different Islamic populace. This general disregard of organ transplantation has brought about a low rate of cooperation in organ transplantation by rehearsing Muslims, even in situations where the donation would be viewed as satisfactory by religious scholars. In Islam, the acceptability of organ donation and transplantation is not particularly specified in the fundamental wellsprings of reference, to be specific the Qur’ān and the Ḥadīth. In reality, organ donation and transplantation are present day advancements in medical science. The perspectives of Islamic researchers on organ transplantation are ijtihādī in nature, which implies that Ijtihād (legal elucidation) depends on Islamic lawful proverbs (Qawā’id Al-Fiqhiyyah). Fundamentally, organ donation and transplantation are permitted in Islam. To be sure, reacting to organ transplantation and providing for the prerequisite to protect human life, this is one of five Objectives of Islamic Law (Maqāṣid al-Sharīʻah).