Department of Government and Politics, Jahangirnagar University, Savar, Dhaka, Bangladesh.
Philos Ethics Humanit Med. 2022 Jul 28;17(1):10. doi: 10.1186/s13010-022-00122-4.
Advocates for a regulated system to facilitate kidney donation between unrelated donor-recipient pairs argue that monetary compensation encourages people to donate vital organs that save the lives of patients with end-stage organ failure. Scholars support compensating donors as a form of reciprocity. This study aims to assess the compensation system for the unrelated kidney donation program in the Islamic Republic of Iran, with a particular focus on the implications of Islam on organ donation and organ sales.
This study reviews secondary documents for philosophical argumentation and ethical analysis of human organ donation and sale for transplantation.
According to Islamic law, organ donation is an act of sadaqatul jariyah, and individuals are permitted to donate organs with the intention of saving lives. The commercialization of humans as organ sellers and buyers is contrary to the Islamic legal maxim eethaar, undermining donors of 'selfless' or 'altruistic' motivations. Such an act should be considered immoral, and the practice should not be introduced into other countries for the sake of protecting human dignity, integrity, solidarity, and respect. I, therefore, argue that Iran's unrelated kidney donation program not only disregards the position of the Islamic religion with respect to the provision or receipt of monetary benefits for human kidneys for transplantation but that it also misinterprets the Islamic legal proscription of the sale of human organs. I also argue that the implementation of Iran's unrelated kidney donor transplantation program is unethical and immoral in that potential donors and recipients engage in a bargaining process akin to that which sellers and buyers regularly face in regulated commodity exchange markets. Conversely, I suggest that a modest fixed monetary remuneration as a gift be provided to a donor as a reward for their altruistic organ donation, which is permissible by Islamic scholars. This may remove the need to bargain for increased or decreased values of payment in exchange for the organ, as well as the transactional nature of 'buyer and seller', ensuring the philosophy of 'donor and recipient' is maintained.
Offering a fixed modest monetary incentive to organ donors would serve to increase organ supply while protecting donors' health and reducing human suffering without legalizing the human organ trade.
提倡建立一个规范的体系，促进非亲属供受者之间的肾脏捐献，他们认为金钱补偿鼓励人们捐献挽救晚期器官衰竭患者生命的重要器官。学者们支持将补偿捐赠者作为一种互惠形式。本研究旨在评估伊朗伊斯兰共和国非亲属肾脏捐献计划的补偿制度，特别关注伊斯兰教对器官捐献和器官买卖的影响。
本研究通过对哲学论证和人类器官捐献和买卖用于移植的伦理分析的二手文献进行回顾。
根据伊斯兰法律，器官捐献是一种赛达库特·贾里亚（Sadaqatul Jariyah）的行为，个人可以捐献器官以拯救生命。将人类作为器官出售者和购买者进行商业化与伊斯兰法律的“伊泰哈尔”（Eethaar）原则背道而驰，破坏了“无私”或“利他主义”动机的捐赠者。这种行为应该被认为是不道德的，为了保护人类的尊严、完整、团结和尊重，不应将其引入其他国家。因此，我认为伊朗的非亲属肾脏捐献计划不仅忽视了伊斯兰教关于为移植人类肾脏提供或接受金钱利益的立场，而且还错误地解释了伊斯兰法律对人类器官买卖的禁止。我还认为，伊朗非亲属供者肾脏移植计划的实施在道德和伦理上是不可取的，因为潜在的供者和受者参与了类似于在受监管的商品交换市场中买卖双方经常面临的讨价还价过程。相反，我建议向捐赠者提供适度的固定货币报酬作为对其利他主义器官捐献的奖励，这是伊斯兰学者所允许的。这可以消除为换取器官而增加或减少支付价值的讨价还价的需要，以及“买方和卖方”的交易性质，确保保持“捐赠者和受赠者”的理念。
向器官捐赠者提供适度的固定货币激励将有助于增加器官供应，同时保护捐赠者的健康，减少人类痛苦，而无需使人体器官交易合法化。
