In the meantime the San Diego Blood Bank has set up an account for Muslims to donate their blood and be credited to our group. It’s very simple: when you donate your blood you request that it be credited to the "Muslim Blood Donors of San Diego".

To sign up or answer any of your question and for more information please contact this group via email at: SD_MuslimBloodDonor@Yahoo.com

http://www.sdinsider.com/community/groups/sdbloodbank/

http://www.islam-qa.com/home.html

What is the Islamic ruling on blood donation? Specifically, I am referring to donating blood in America and knowing it will probably go to non-Muslims.

Praise be to Allah.

It is permissible for a Muslim to donate blood to a non-Muslim, except when that non-Muslim is known to be in a position of fighting the Muslims (either by belonging to a state which is in a state of war with Muslims or by supporting aggression towards them). In such a case it is not permissible to donate blood, because this will help them to fight Muslims. If the Muslim has no way of knowing to whom his blood will go, he should act according to what he thinks is most likely to happen. If he thinks that it is most likely to go to a kaafir who is not fighting the Muslims, it is permitted to donate, otherwise it is not.

(See Fataawaa Islaamiyyah, jama‘ al-Musnad, 4/415)

Assalamu alikem Is it perimissible to donate blood to Blood Bank in the USA since most of the usage will be for non muslim?Also is it perimissible to recieve blood from Blood Bank knowing that it is mostly from non-muslim?Sheikh, I read your book. Jazak allah khir.

We here love you in Allah. May allah reward you.

Salam

wa 'alaikum us-salaamu wa-rahmat ullaahi wa-barakaatuh

al-hamdu lillah

It is permissible to receive blood from the Blood Bank even if the donor was a kaafir. Likewise, it is also permissible to donate blood to non-Muslims as long as they are not fighters of Islam. A fighter of Islam would be defined as one who fights Muslims with weapons or finances such fighting with his wealth, or helps such fighting. If one is not able to know for sure, then it suffices to act according to ghalabat ul-zann (one's best estimate or what is most likely and probable).

ahabbak allaah ul-ladhi ahbabtani fih.

(May Allaah love you as you have loved me for His sake.)

Can a muslim donate blood, and if so can he read salaah straight after donating blood?

Praise be to Allaah.

If it is necessary to carry out a blood transfusion, there is no sin on the patient, the doctors or the donor, because of the following:

1.Allaah says (interpretation of the meaning): "… and if anyone

saved a life, it would be as if he saved the life of all mankind…"

[al-Maa’idah 5:32]. This aayah indicates the virtue of being the

cause of saving the life of someone whom it is forbidden to kill,

and there is no doubt that the doctors and blood donors are

among the causes of saving the life of patients who are at risk of

dying if a blood transfusion is not carried out.

2.Allaah says (interpretation of the meaning): "He has forbidden

you only the dead animals, and blood, and the flesh of swine, and

that which is slaughtered as a sacrifice for other than Allaah. But if

one is forced by necessity without wilful disobedience nor

transgressing due limits, then there is no sin on him. Truly, Allaah

is Oft-Forgiving, Most Merciful." [al-Baqarah 2:173]. This aayah

indicates that there is no sin on the one who does a forbidden

thing out of necessity; the sick person accepts a blood transfusion

out of necessity, and there is nothing wrong with the donor giving

his blood either.

3.The guidelines of Islamic sharee’ah dictate that donating blood

should be permitted, because one of its principles is that in cases

of necessity, things that are ordinarily forbidden are permitted,

and that ways should be found to ease hardship. The sick person

is certainly in a hardship situation, and is compelled by necessity.

The hardship he is facing could lead to his death, so it is

permissible for him to receive a blood transfusion. (For more

details on the issue of donating blood, see Question #2320).

As regards the question of whether wudoo’ is broken by the flowing of blood, this is an issue concerning which the scholars, may Allaah have mercy on them, differed. Those who think that bleeding breaks wudoo’ quote as evidence the hadeeth of Abu’l-Darda’ (may Allaah be pleased with him):

"The Prophet (peace and blessings of Allaah be upon him) vomited, then did wudoo’." They drew an analogy between vomit and blood, because both are naajis (impure) when they come out of the body.

This hadeeth was narrated by Ahmad (4/449), Abu Dawood (2981) and

al-Tirmidhi (87), who said: "More than one of the scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and others among the Taabi’een thought that wudoo’ should be done after vomiting or having a nosebleed. This is the opinion of Sufyaan al-Thawri, Ibn al-Mubaarak, Ahmad and Ishaaq. Some scholars said that wudoo’ is not necessary after vomiting or having a nosebleed. This is the opinion of Maalik and al-Shaafa’i." This was also narrated as being the opinion of Ahmad. Al-Baghawi said: It is the opinion of most of the Sahaabah and Taabi’een."

The most correct view is that bleeding does not break one’s wudoo’, although it is preferable (mustahabb) to make wudoo’ after bleeding. The evidence for this is as follows:

1.Wudoo’ is considered to be valid until there is proof that

something breaks it. There is no proof narrated from the Prophet

(peace and blessings of Allaah be upon him) that bleeding

breaks wudoo’, hence Imaam al-Nawawi (may Allaah have mercy

on him) said, "There is no proof whatsoever that the Prophet

(peace and blessings of Allaah be upon him) made it obligatory to

do wudoo’ because of that (bleeding)." Shaykh Ibn Sa’di (may

Allaah have mercy on him) said, the correct opinion is that

bleeding and vomiting, etc., do not break wudoo’, whether they

are large or small in volume, because there is no evidence to

proof that they break wudoo’, and the guiding principle is that

wudoo’ remains valid.

2.One cannot draw an analogy between blood and anything else,

because the reasons behind them are not the same.

3.The idea that bleeding breaks wudoo’ is contrary to what was

reported from the salaf (early generations), for example, ‘Umar

ibn al-Khattaab (may Allaah be pleased with him) continued to

pray although his wound was pouring with blood. Al-Hasan

al-Basri (may Allaah have mercy on him) said, "The Muslims

continue to pray even when they are wounded."

4.The fact that the Prophet (peace and blessings of Allaah be

upon him) did wudoo’ after he vomited does not indicate that it is

obligatory to do so, because the rules of fiqh say that the mere

fact that he did something, unless it was accompanied by a

command to do it, does not make it obligatory. All that this

proves is that it is good to follow the example of the Prophet

(peace and blessings of Allaah be upon him) in this instance.

Hence Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on

him) said: "Doing wudoo’ after cupping and vomiting is

mustahabb and is good."

To sum up the above: It is mustahabb (preferable) for a blood donor to do wudoo’ after giving blood, but if he does not do wudoo’, it is still OK.

And Allaah knows best.

On the issue of donation, see:

Al-Mukhtaaraat al-Jaliyyah by Shaykh ‘Abd al-Rahman ibn Sa’di, 327; Ahkaam

al-At’imah fi’l-Sharee’ah by Dr. ‘Abd-Allaah al-Tareeqi, 411, Majallat al-Majma’

al-Fiqhi, issue 1, p. 32; Naql al-Damm wa Ahkaamuhu by al-Saafi, 27; Ahkaam

al-Jiraahah al-Tibbiyah, by Dr. al-Shanqeeti, 580.

On the issue of bleeding breaking wudoo’, see:

Majmoo’ al-Fataawa, 20/526; Sharh ‘Amdat al-Fiqh, by Ibn Taymiyah, 1/295;

al-Mughni by Ibn Qudaamah, 1/234; Tawdeeh al-Ahkaam by al-Bassaam,

1/239; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 1/221.

Here is the email that was sent to me from SD Blood Bank with more details: