Ebrahim Abul Fadl
Bioethics. 1995 Jul;9(3-4):291-302. doi: 10.1111/j.1467-8519.1995.tb00364.x.
The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a Muslim believes that whatever he owns or possesses has been given to him as an amanah (trust) from Allah. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Shari'ah (Islamic Law) emphasizes the sacredness of the human body. Would it not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation? In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidelines based on the original sources of Islam, namely, the Qur'an and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will.
首先，穆斯林认为他所拥有或占有的一切都是真主作为“信托”赐予他的。在人还活着的时候，同意摘除自己身体的部分用于移植以造福自己的孩子、兄弟姐妹或父母，这难道不是违背信托吗？其次，伊斯兰教法强调人体的神圣性。那么，如果死后为了移植目的摘除器官，这难道不是对人体的一种侵犯行为，等同于残害人体吗？在本文中，我试图说明穆斯林法学家是如何通过依据伊斯兰教的原始渊源，即《古兰经》和先知传统为穆斯林提供某些指导方针来解决他们的困境的。为了帮助其他宗教传统的信徒理解器官移植给穆斯林思想带来的问题的严重性，我首先讨论穆斯林法学家对人体部分利用问题的看法。此后，我谈及各个伊斯兰司法学院就该问题所采取的决议。最后，我阐明在穆斯林遗嘱中纳入器官捐赠以及此类遗嘱的可执行性。
