The Production and release of Genetically-Modified Organisms (GMOs) is a subcategory of biotechnology noticed by researchers all around the world. If these products are harmful to the human body, generation and environment or not has always been a conflicting issue among experts who are trying to know these products and their effects through conducting experimental studies. Since the preservation of human life, environment and the system of human life has been a significant necessity in the holy law and since genetically modified products are about a man’s food and system of life, it is necessary to have look at the issue from a jurisprudential point of view (Fiqh). Also it is necessary to conduct a study on the issue of production of these products in term of their uncontrolled harvest and regardless of the original issue of genetic engineering technology. Is the use of this special technology for mass production religiously permissible or not and what would be the responsibility of the producers and the consumers’ rights if these products are going to be harmful to consumers? At first glance, it seemed that the permission must be given for the production and release of such products as the issue is among Mostahdetha (without a final sharia ruling) subjects and there is not a general or applied reason to ban it and its harmfulness has not been proven yet. However, with a deeper understanding we have reached two theories. The first theory supports the production and release of the genetically modified organisms (GMOs). It proves its innocence by relying on evidence of Taskhir (permission to possess) and a person’s right to himself/herself.  The second theory prohibits the license for the production and release of these products. It proves the prohibition by relying on different reasons from the holy book, traditions and wisdom. Finally and after reviewing these reasons, the optional option is that the production and release of these products are forbidden as long as the necessary time for identifying their side effects has not been spent and the necessary infrastructures for proving their healthiness have not been prepared. Also, the option will be proven as a rational reason by collective wisdom as long as verbal argument cannot push this option as a final religious argument or reaches to a dead-end. Also, for the sake of all-out support for consumers, the system of the full responsibility of the producers of the genetically modified organisms (GMOs) must be considered. In line with the international laws, other rights that are available based on the Fiqh reasons are the right of health, the right of safety, the right of awareness, and the right of sovereignty for consumers.