A man, before he died, had his heart replaced with another; how is this reconciled with the hadith (Indeed, in the body there is a morsel… the hadith)?

Abu Faris: Our brother says that a man, before he died, had his heart replaced with another heart, and how is this reconciled with the fact that Allah, the Exalted, says in the noble verse—I forgot, I have just remembered, praise be to Allah—he says in the hadith that the morsel of the heart It is possible that it comes from a Christian or a polytheist or such, and they remove his heart and place it in the heart of a Muslim; that is one thing. Second: he asks whether it is reported in the hadith that he (peace and blessings be upon him) said in one of the narrations, "We were commanded to be generous."?

The Shaykh : No, no, do not list the questions if there is no connection. Ask the question and take the answer, and then I will move on to the second question, if you are eager for many questions. The answer to the first question, according to our Salafi methodology, is: did this actually happen?

The questioner : We hear, our Shaykh, that they are performing them.

The Shaykh : I hear stories like yours, but have you found a person, meaning, whose heart was replaced with an artificial heart or a donor heart and who lived?

The questioner : By Allah, the doctor is closer to me in these matters.

The Shaykh : Give us your support, Doctor.
The Doctor: I am hearing this for the second time.

The Shaykh : Is it established in medicine that a person has his heart removed from his chest and a human or artificial heart is installed in its place, and that he lives and lives, or is it a temporary life like the life of those who, were it not for these scientific mechanical means, would have died... they breathe but do not feel life at all; does the owner of this heart live?
The Doctor: Yes, there are some cases where they lived for years, especially in South Africa, two, three, and four years, and most of them die, of course.

The Shaykh : That is what we know, and we asked the doctor. The question is whether a disbeliever's heart was installed in place of a Muslim's heart, and this answer does not give us that; the doctor's answer does not give us the answer to our question, correct?

The questioner : And our brother says, I heard about this.

The Shaykh : Be patient, do you have anything else?

The questioner : They replaced it, meaning, disbelievers, a disbeliever with a disbeliever's heart.

The Shaykh : This is what I am saying, and that is why I am telling Abu Faris that your answer is not the answer to my question. I asked him, did this happen? Do you want me to be patient with you, Abu Muhammad, do you understand? Did it happen that a Muslim's heart was removed and a disbeliever's heart was placed in its place?

The questioner : At the medical city, they took the heart of a Muslim man; they said he was going to die, so they took it. The man died and they gave it to another person.

The Shaykh : No problem, my brother, we are the last, we are still in this place. The important thing, my brother, is that we answer finally, but according to our methodology, we do not need to occupy our minds with hypothetical questions; because reality is sufficient for us, and there are no problems in it. We learned from the Salaf that when a person would come and ask a question, the scholar would say to him, "Did this happen?" He would say, "It did not happen." He would say to him, "Wait until it happens, and when it happens, you will find someone to ask."
But we say: this heart about which the Messenger (peace be upon him) said: This heart has its effects in the body, so it is not befitting for us to imagine; because when I tell you, "If it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt," it means this heart has its effects in the body. So when we imagine a believer's heart being removed and a disbeliever's heart installed in its place, we do not imagine that this person turned upside down, meaning, what do we call this heart? Meaning, there are sources in the body, there are channels in the body, these channels remain in this body that had this heart. When the second heart comes, and its origin is a disbeliever, now the situation is reversed. These channels will extend to the heart, and then if this person continues, like a dynamo that has run out and started working, it becomes filled up again. And this—in reality—is a statement I do not like to say; because it is most like philosophy. It may enter the mind of some people and may not enter; therefore, we say, leave this first issue until it becomes a real case, and on that day, for every incident there is a hadith.