How is blood donation? Can a person donate blood or not? There is no Shariah evil in donating blood?

*Answer*

When the blood leaves the body, it is also impure and impure. Its main requirement is that it is forbidden to transfer it to another person’s body. Its use is permitted, however, in view of its impurity, the order for its use is the same as for the use of other forbidden and impure things, namely:

(1)When the patient is in a reflexive state and in the opinion of the expert doctor there is no way to save his life without giving blood, it is permissible to give blood.

(2) When in the opinion of the expert doctor there is a need to donate blood, i.e. there is no risk of death of the patient, but in his opinion there is no possibility of health without donating blood, even then it is permissible to donate blood.

(3)When the expert doctor fears the duration of the disease in the case of not donating blood, there is scope for donating blood, but avoidance is better. In all these cases it is permissible to donate blood, but it is not right to take blood as compensation.

(4)When donating blood is intended only for profit, adornment and increasing strength, in such a case, donating blood is not permissible.

This in fatawa shami

“(وَلَمْ يُبَحْ الْإِرْضَاعُ بَعْدَ مَوْتِهِ)؛ لِأَنَّهُ جَزْءُ آدَمِيٍّ، وَالِانْتِفَاعُ بِهِ لِغَيْرِ ضَرُورَةٍ حَرَامٌ عَلَى الصَّحِيحِ، شَرْحُ الْوَهْبَانِيَّةِ. وَفِي الْبَحْرِ: لَا يَجُوزُ التَّدَاوِي بِالْمُحَرَّمِ فِي ظَاهِرِ الْمَذْهَبِ، أَصْلُهُ بَوْلُ الْمَأْكُولِ، كَمَا مَرَّ. (قَوْلُهُ: وَفِي الْبَحْرِ) عِبَارَتُهُ: وَعَلَى هَذَا أَيْ الْفَرْعِ الْمَذْكُورِ لَا يَجُوزُ الِانْتِفَاعُ بِهِ لِلتَّدَاوِي. قَالَ فِي الْفَتْحِ: وَأَهْلُ الطِّبِّ يُثْبِتُونَ لِلَبَنِ الْبِنْتِ أَيْ الَّذِي نَزَلَ بِسَبَبِ بِنْتٍ مُرْضِعَةٍ نَفْعًا لِوَجَعِ الْعَيْنِ. وَاخْتَلَفَ الْمَشَايِخُ فِيهِ، قِيلَ: لَا يَجُوزُ، وَقِيلَ: يَجُوزُ إذَا عَلِمَ أَنَّهُ يَزُولُ بِهِ الرَّمَدُ، وَلَا يَخْفَى أَنَّ حَقِيقَةَ الْعِلْمِ مُتَعَذِّرَةٌ، فَالْمُرَادُ إذَا غَلَبَ عَلَى الظَّنِّ وَإِلَّا فَهُوَ مَعْنَى الْمَنْعِ اهـ. وَلَا يَخْفَى أَنَّ التَّدَاوِي بِالْمُحَرَّمِ لَا يَجُوزُ فِي ظَاهِرِ الْمَذْهَبِ، أَصْلُهُ بَوْلُ مَا يُؤْكَلُ لَحْمُهُ فَإِنَّهُ لَا يُشْرَبُ أَصْلًا. اهـ. (قَوْلُهُ: بِالْمُحَرَّمِ) أَيْ الْمُحَرَّمُ اسْتِعْمَالُهُ طَاهِرًا كَانَ أَوْ نَجَسًا ح (قَوْلُهُ: كَمَا مَرَّ) أَيْ قُبَيْلَ فَصْلِ الْبِئْرِ حَيْثُ قَالَ: فَرْعٌ اُخْتُلِفَ فِي التَّدَاوِي بِالْمُحَرَّمِ. وَظَاهِرُ الْمَذْهَبِ الْمَنْعُ كَمَا فِي إرْضَاعٍ الْبَحْرِ، لَكِنْ نَقَلَ الْمُصَنِّفُ ثَمَّةَ وَهُنَا عَنْ الْحَاوِي: وَقِيلَ يُرَخَّصُ إذَا عَلِمَ فِيهِ الشِّفَاءَ وَلَمْ يَعْلَمْ دَوَاءً آخَرَ كَمَا خُصَّ الْخَمْرُ لِلْعَطْشَانِ وَعَلَيْهِ الْفَتْوَى. اهـ”.