Dissecting the bodies of the deceased and exposing the private parts for training purposes
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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, perform autopsies on the bodies of the deceased, and who also examine the private parts of women, or parts thereof. They say 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, thereby leaving Muslim women at the mercy of Christian doctors and others.
A4: First: Regarding the dissection of the bodies of the deceased, a decision was issued by the Council of Senior Scholars in the Kingdom of Saudi Arabia . The content of this decision is as follows: It has become clear that the issue 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 it. Third: Dissection for the scientific purpose of learning and teaching. After the exchange of opinions and discussion, and the study of the research submitted by the aforementioned committee, the Council decided the following: Regarding the first and second categories, the Council holds that permitting them achieves many benefits in the fields of security and justice, and protects the community from epidemic diseases. The harm of violating the dignity of the dissected body is submerged in the face of the many and general benefits achieved thereby. And the Council hereby decides, by consensus, to permit dissection for these two purposes, whether the dissected body 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 achieve benefits and increase them, and to avert harms and reduce them, and to commit the lesser of two harms in order to prevent
the greater of them, and that when benefits conflict, the stronger one is taken, and since the dissection of non-human animals does not suffice in place of the dissection of humans, and since there are many benefits in dissection that have appeared in scientific progress in the various fields of medicine, the Council holds that it is permissible to dissect the body of a human being 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, this is based on 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 situation as described. May Allah grant success, and may Allah send blessings and peace upon our Prophet Muhammad and his family and his Companions.
And success is from Allah, and may Allah send blessings and peace upon our Prophet Muhammad and his family and his Companions.
Q4: We request your guidance on the Islamic ruling regarding medical students at the Faculty of Human Medicine who, during their studies, perform autopsies on the bodies of the deceased, and who also examine the private parts of women, or parts thereof. They say 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, thereby leaving Muslim women at the mercy of Christian doctors and others.
A4: First: Regarding the dissection of the bodies of the deceased, a decision was issued by the Council of Senior Scholars in the Kingdom of Saudi Arabia . The content of this decision is as follows: It has become clear that the issue 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 it. Third: Dissection for the scientific purpose of learning and teaching. After the exchange of opinions and discussion, and the study of the research submitted by the aforementioned committee, the Council decided the following: Regarding the first and second categories, the Council holds that permitting them achieves many benefits in the fields of security and justice, and protects the community from epidemic diseases. The harm of violating the dignity of the dissected body is submerged in the face of the many and general benefits achieved thereby. And the Council hereby decides, by consensus, to permit dissection for these two purposes, whether the dissected body 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 achieve benefits and increase them, and to avert harms and reduce them, and to commit the lesser of two harms in order to prevent
the greater of them, and that when benefits conflict, the stronger one is taken, and since the dissection of non-human animals does not suffice in place of the dissection of humans, and since there are many benefits in dissection that have appeared in scientific progress in the various fields of medicine, the Council holds that it is permissible to dissect the body of a human being 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, this is based on 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 حيًّاThe 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 need that necessitates examining her, then the Muslim doctor examines only what is sufficient of her private parts to reach a diagnosis of the disease. There is no objection to examining her for the purpose of learning and knowing women's diseases and treating them, provided that the body is not Muslim and not protected, in light of the aforementioned decision.And success is from Allah, and may Allah send blessings and peace upon our Prophet Muhammad and his family and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.