Dissecting the bodies of the deceased and exposing the private parts for training purposes
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Dissecting the body
The fourth question of Fatwa number (3685)
Q4: We request your guidance on the Islamic ruling regarding medical students at the Faculty of Human Medicine who, during their studies, dissect the bodies of the deceased. They also examine the private parts of women, or parts thereof, claiming that this is part of medical education and is necessary so that the doctor does not remain ignorant and is unable to treat women’s diseases. Otherwise, Muslim women would be left at the mercy of Christian doctors and others.
A4: First: A decision was issued by the Council of Senior Scholars in the Kingdom of Saudi Arabia regarding the dissection of the bodies of the deceased. The content of this decision is as follows: It has become clear that the subject is divided into three categories: First: Dissection for the purpose of verifying a criminal claim. Second: Dissection for the purpose of verifying epidemic diseases, so that precautions capable of preventing them can be taken based on the findings. Third: Dissection for the scientific purpose of learning and teaching. After deliberation, discussion, and study of the research submitted by the aforementioned committee, the Council decided as follows:
Regarding the first and second categories, the Council holds that permitting them achieves many benefits in the fields of security and justice, and protects society from epidemic diseases. The harm of violating the dignity of the dissected body is submerged in the face of the many and general benefits realized thereby. The Council hereby unanimously decides to permit dissection for these two purposes, whether the body dissected is that of a protected person or not. As for the third category, which is dissection for educational purposes, given that the Islamic Shari'ah came to secure benefits and increase them, and to avert harms and minimize them, and to commit the lesser of two harms to avoid the greater, and that when benefits conflict, the stronger one is taken, and since dissecting non-human animals does not suffice in place of dissecting humans, and since dissection has many benefits that have appeared in scientific progress in various fields of medicine, the Council holds that it is permissible to dissect a human body in general. However, given the care of the Islamic Shari'ah for the dignity of a Muslim in death, just as it cares for his dignity in life, and in light of what was narrated by Ahmad and Abu Dawud and Ibn Majah , from A'ishah (may Allah be pleased with her), that the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 1616Hasan (Darussalam), and given that dissection involves degrading his dignity, and since the necessity for it is absent due to the ease of obtaining the bodies
of deceased non-protected persons, the Council holds that it is sufficient to dissect such bodies and not to touch the bodies of deceased protected persons, given the circumstances mentioned. May Allah grant success, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and companions.
The fourth question of Fatwa number (3685)
Q4: We request your guidance on the Islamic ruling regarding medical students at the Faculty of Human Medicine who, during their studies, dissect the bodies of the deceased. They also examine the private parts of women, or parts thereof, claiming that this is part of medical education and is necessary so that the doctor does not remain ignorant and is unable to treat women’s diseases. Otherwise, Muslim women would be left at the mercy of Christian doctors and others.
A4: First: A decision was issued by the Council of Senior Scholars in the Kingdom of Saudi Arabia regarding the dissection of the bodies of the deceased. The content of this decision is as follows: It has become clear that the subject is divided into three categories: First: Dissection for the purpose of verifying a criminal claim. Second: Dissection for the purpose of verifying epidemic diseases, so that precautions capable of preventing them can be taken based on the findings. Third: Dissection for the scientific purpose of learning and teaching. After deliberation, discussion, and study of the research submitted by the aforementioned committee, the Council decided as follows:
Regarding the first and second categories, the Council holds that permitting them achieves many benefits in the fields of security and justice, and protects society from epidemic diseases. The harm of violating the dignity of the dissected body is submerged in the face of the many and general benefits realized thereby. The Council hereby unanimously decides to permit dissection for these two purposes, whether the body dissected is that of a protected person or not. As for the third category, which is dissection for educational purposes, given that the Islamic Shari'ah came to secure benefits and increase them, and to avert harms and minimize them, and to commit the lesser of two harms to avoid the greater, and that when benefits conflict, the stronger one is taken, and since dissecting non-human animals does not suffice in place of dissecting humans, and since dissection has many benefits that have appeared in scientific progress in various fields of medicine, the Council holds that it is permissible to dissect a human body in general. However, given the care of the Islamic Shari'ah for the dignity of a Muslim in death, just as it cares for his dignity in life, and in light of what was narrated by Ahmad and Abu Dawud and Ibn Majah , from A'ishah (may Allah be pleased with her), that the Prophet (peace and blessings be upon him) said:
Breaking the bones of the deceased is like breaking his bones when he is alive.
كسر عظم الميت ككسره حيًّاof deceased non-protected persons, the Council holds that it is sufficient to dissect such bodies and not to touch the bodies of deceased protected persons, given the circumstances mentioned. May Allah grant success, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and companions.
The Council of Senior Scholars
Second: If it is possible for a woman to examine a woman, it is not permissible for a man to examine her. If that is not possible and there is a cause that necessitates examining her, then the Muslim doctor examines only what is sufficient of her private parts to determine the disease. There is no objection to examining her for the purpose of learning and knowing women’s diseases and treating them, provided the body is not Muslim and not protected, in light of the aforementioned decision. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.