The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives

Abstract

End-of-life organ donation is controversial in Islam. The controversy stems from: (1) scientifically flawed medical criteria of death determination; (2) invasive perimortem procedures for preserving transplantable organs; and (3) incomplete disclosure of information to consenting donors and families. Data from a survey of Muslims residing in Western countries have shown that the interpretation of religious scriptures and advice of faith leaders were major barriers to willingness for organ donation. Transplant advocates have proposed corrective interventions: (1) reinterpreting religious scriptures, (2) reeducating faith leaders, and (3) utilizing media campaigns to overcome religious barriers in Muslim communities. This proposal disregards the intensifying scientific, legal, and ethical controversies in Western societies about the medical criteria of death determination in donors. It would also violate the dignity and inviolability of human life which are pertinent values incorporated in the Islamic moral code. Reinterpreting religious scriptures to serve the utilitarian objectives of a controversial end-of-life practice, perceived to be socially desirable, transgresses the Islamic moral code. It may also have deleterious practical consequences, as donors can suffer harm before death. The negative normative consequences of utilitarian secular moral reasoning reset the Islamic moral code upholding the sanctity and dignity of human life.

Knowledge, attitude, and perception on organ donation among undergraduate medical and nursing students at a tertiary care teaching hospital in the southern part of India: A cross-sectional study

“…[1013] This could have been attributed due to the differences of opinion from various religious groups, which has been proved in other studies. [272930] The median score for the statement on willingness to donate their organs was higher (4 [4–5]) in our study [Table 3] similar to studies;[1011132831] however, further questions were not asked if they have signed an organ donor card which could have informed us about their practice.…”

The ethics of organ donation, donation after circulatory determination of death, and xenotransplantation from an Islamic perspective

“…15 In the case of organ donation, these jurists argue that saving life is a legitimate interest (explicitly referred to in the scriptural source-texts), and because organ donation helps secure this interest, it should be considered morally permissible. 44,45 For example, the late Grand Mufti of Egypt,…”

Der Deutsche Ethikrat und der Hirntod – Einige Anmerkungen aus klinischer Sicht

“…Doch gibt die Position B weiteren Überlegungen Raum. Unter Hinweis auf die wissenschaftliche Evidenz (gemeint sind die Shewmonschen Auffassungen) stellen Rady und Verheijde [26,27] fest, dass der Hirntod nicht der Tod des Menschen sei und daher eine Organentnahme dem Moralkodex des Islam widerspreche. "Utilitaristische Interpretationen" von Koran und Sunnah seien abzulehnen, und die Anwendung eines irrigen Todeskriteriums verletze die religiösen Werte rechtgläubiger [observant] Muslime.…”