If the donor is alive; what is the ruling?
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The questioner : Even for the parents?
The Shaykh : ... .
The questioner : ... .
The Shaykh : I answered this with a condition: it is permissible for him if he will not suffer harm with certainty.
The questioner : ... he is exposed to a specific thing ... probabilities ... certainly more ... .
The Shaykh : And that is why we said it based on the ruling of skilled Muslim doctors, so this skilled doctor looks at the consequences, what do you say: No, I am just talking to you and just coming from where you are, I am just saying in your words you say: No, how?
The questioner : Excuse me ... what I want to say is that at the current time for the patient.
The Shaykh : I understood what you said, I understood you and I supported you because I said earlier: If skilled Muslim doctors rule that he will not be harmed, and skill is not by looking as the saying goes: So-and-so does not look beyond the tip of his nose, like that, but rather he looks far, are you a doctor?
The questioner: Yes.
The Shaykh : Okay; so many doctors like you share this view with you, or am I not understanding you?
The questioner : ... .
The Shaykh : Why then? Shall I repeat your words to you?
The questioner : I said the opposite, I said ... .
The Shaykh : You say that this person who donated a kidney, for example, the second word I might add a little to you, perhaps the second kidney remaining in his possession is currently one hundred percent healthy, but it is possible for one reason or more that this kidney is affected by something, so he is harmed at that time from what he offered before.
The questioner : Exactly.
The Shaykh : Is that not so? So I said exactly like you, but in general terms, so I am now saying exactly like you; if doctors estimate and it is more likely in their opinion that he may be affected in his kidney, and perhaps die because of this affliction; because he has no alternative to it; then in this case it is not permissible for him to donate the other kidney.
The Shaykh : ... .
The questioner : ... .
The Shaykh : I answered this with a condition: it is permissible for him if he will not suffer harm with certainty.
The questioner : ... he is exposed to a specific thing ... probabilities ... certainly more ... .
The Shaykh : And that is why we said it based on the ruling of skilled Muslim doctors, so this skilled doctor looks at the consequences, what do you say: No, I am just talking to you and just coming from where you are, I am just saying in your words you say: No, how?
The questioner : Excuse me ... what I want to say is that at the current time for the patient.
The Shaykh : I understood what you said, I understood you and I supported you because I said earlier: If skilled Muslim doctors rule that he will not be harmed, and skill is not by looking as the saying goes: So-and-so does not look beyond the tip of his nose, like that, but rather he looks far, are you a doctor?
The questioner: Yes.
The Shaykh : Okay; so many doctors like you share this view with you, or am I not understanding you?
The questioner : ... .
The Shaykh : Why then? Shall I repeat your words to you?
The questioner : I said the opposite, I said ... .
The Shaykh : You say that this person who donated a kidney, for example, the second word I might add a little to you, perhaps the second kidney remaining in his possession is currently one hundred percent healthy, but it is possible for one reason or more that this kidney is affected by something, so he is harmed at that time from what he offered before.
The questioner : Exactly.
The Shaykh : Is that not so? So I said exactly like you, but in general terms, so I am now saying exactly like you; if doctors estimate and it is more likely in their opinion that he may be affected in his kidney, and perhaps die because of this affliction; because he has no alternative to it; then in this case it is not permissible for him to donate the other kidney.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.