Vaheguru ji ka khalsa,
Vaheguru ji ki fatheh!
_/\_
It will be interesting to hear what the youth have to say about this topic. Please post your comments or send your opinion to sikhyouth@shaw.ca
_/\_
Vaheguru ji ka khalsa,
Vaheguru ji ki fatheh !
_____________________________
Second Opinion
By ANDRE PICARD
Thursday, October 13, 2005 Page A19 – The Globe and Mail
One of the most pervasive myths about organ donation is that there are strong religious objections to the practice.
On the contrary, organ donation — a selfless giving of oneself, both literally and figuratively — is consistent with the tenets of virtually all major religions.
Sacrifice and helping others are consistent themes in Christianity, Judaism, Islam, Hinduism, Buddhism, and Sikhism — to name only the big six.
If anything, the religious should be the most ardent supporters of organ donation, and the otherwise socially conscious (whether they are religious, agnostic or atheist) should not be far behind.
Discussing organ donation with family and friends is a responsible and thoughtful act. As well, signing an organ donor card and, in the rare circumstance where a person is left brain-dead and their organs are fit for giving, donation itself are acts motivated by compassion and a sense of responsibility.
“Freely you have received, freely give,” Jesus says in the Bible (Matthew 8:10), summarizing what should be the pervasive Christian view on organ donation.
Similarly, “pikuach nefesh” (saving a life) is one of the highest values of Judaism. It is arguably — and by many rabbinical interpretations — a greater duty to save another than to maintain integrity of the body.
In fact, the integrity of the body argument is largely a red herring: A person who has had a cancerous kidney removed, or a leg amputated because of diabetes is no less whole than one who donates their vital organs to save a life.
In Islam, violating a body, whether living or dead, is prohibited. But there is an exception when a greater good is served.
Many Muslim scholars invoke the principle “al-darurat tubih al-mahzurat” (necessity overrules prohibition) in endorsing organ donation.
They also point to the words of the Prophet: “Whosoever saves the life of another would be as if he saved the life of all mankind.” (Koran, Chapter 5:32)
In Buddhism, there are no injunctions for or against organ donation. But central to the belief system is the desire to relieve suffering and reach out to others.
As the Buddha said: “Whoever would care for me, let him care for those who are sick.” (Mahavagga VIII.26.1-8)
Hindu scripture, for its part, is widely interpreted as being clearly supportive of organ donation. In Hinduism, there are 10 Niyamas (virtuous acts), of which one is Daan (selfless giving).
A belief in reincarnation does not preclude support for organ donation: “It is said the soul is invisible . . . knowing this, you should not grieve for the body.” (Bhagavad Gita, Chapter 2:25)
Sikh philosophy and belief place a great deal of importance on generosity and putting others before oneself. Sikhism also stresses noble deeds, and one would be hard-pressed to identify a more noble act than organ donation.
There were, at last count, 4,004 Canadians waiting for a solid-organ transplant, according to the Canadian Organ Replacement Registry.
Yet, last year, there were a mere 414 Canadians who died and donated their organs — in total they provided 1,317 organs. (There were another 468 living donors, principally people who gave one of their kidneys to a family member.)
Many more — though no one is sure how many — retrievable, potentially life-saving organs, were cremated, or left to rot in the ground.
Surely this intolerable situation offends the religious beliefs of most Canadians, regardless of faith. Most of the time, organs go unused because potential donors (and their families) go unasked.
Because we harbour so many stereotypes, and make so many erroneous assumptions, people awaiting organ donations are dying unnecessarily.
We need, in our pluralistic, multicultural society, to understand and respect different customs and religions. We need to respect conventions and rituals related to death — how the body is prepared, the time in which burial occurs, treating the remains with respect and so on.
But that in no way precludes organ donation. Canada should be a world leader in incorporating organ donation into the grieving and mourning process — regardless of religious belief.
We cannot allow ourselves to blithely and ignorantly declare that religion precludes organ donation. We cannot sidestep the issue merely because it makes us uncomfortable.
Priests of all stripes, rabbis, imams, gurus, as well as secular leaders, need to discuss the issue openly and shamelessly.
By actively promoting organ donation, we have the opportunity to avoid much suffering, a pursuit that should cross all religious and cultural lines.
To be silent and passive on a crucial issue like organ donation is, at best, sinful — no matter what God you answer to.
Related:
