The scholars differed about the transfer of a part of a living person to the last state of necessity between the prohibition of transport at all and the permissible. The objection was based on the consensus of the advanced jurists that it is not permissible to cut off a part of the body of a living person who is infallible with blood to benefit another. I have cut off my hand, and all are not permissible, because the flesh of man is not permitted in the necessity of his dignity.
It was narrated in the hadeeths and isotopes of Ibn Najim: "A person does not eat other forced food or any of his body."
Shatby said: "The revival of souls and the perfection of minds and objects of the right of God ... If God completed the slave of his life and body and mind by which the costs of the slave is not right to drop one of them because it is the right of God and was the right of God is not good for the taxpayer).
As for the muqawzeen, they quoted the verse as saying: "Whoever is forced to do anything and does not return, there is no sin on him." Similarly, the verses that explain the denial of embarrassment are as follows: It may be said in the face of significance that preventing the transfer of the member from one person to another makes the other in a tight and embarrassed, and may reach the loss, and deny the embarrassment fixed in this verse and other Vjaz transfer the member from one person to another.
They also cited the texts that show altruism and cooperation as the Almighty says: "And they affect themselves even if they have a prey." And he said: "And cooperate on righteousness and piety." And his face that the rescue of the same believer transfer of a member of the Selim is a picture of cooperation and the land, as quoted by the conversations of the Messenger of Allah peace be upon him urging the cooperation and lift distress and hardship for people from that saying peace be upon him: (from the same as a believer as a friend of The distress of the world is the same as that of God on the Day of Resurrection. The decision of the Fiqh Council at its fourth session in Jeddah stated that:
The member may be transferred from one person to another person's body if that member is automatically renewed, such as blood and skin, and in this regard the requirement that the adulterer be fully qualified and fulfill the legitimate conditions considered.
As for taking the skin of the deceased to patch the skin of the living, the follower of the views of the doctrines finds that the public of the Hanafi, Maalikis and Al-Dhahriya believe that it is not permissible to deal with the dead person if necessary, never in honor of the human being, and to say peace be upon him as narrated by 'Aa'ishah (may Allaah be pleased with her) His bones are alive. The Shaafa'is and Hanbalis see that it is permissible to use non-infallible blood, such as the war, the apostate, and the adulterated adulterer. Some researchers argue that it is permissible to transfer parts of the deceased's sex to the patient at all, whether the deceased is infallible or not, provided that the transferee authorizes him prior to his death or authorizes his heirs in the case of necessity, which the doctor can trust. Evidence of this is that transferring part of the deceased's body is not insulting It is a tribute to the dead to the survival of a member of the members of the benefit of a living person, and they say that it is the cause of the slightest damage to avoid the greatest damage, as the first living of the dead. This is what was taken by the Fiqh Council at its fourth session in Jeddah. The decision stated in the sixth paragraph:
A member may be transferred from a dead person to a neighborhood where his life depends on that member, or the safety of a basic function depends on him, provided that the deceased or his heir is authorized after his death or on the condition of the consent of the guardian of the Muslim if the deceased is anonymous or has no heirs.
It was narrated in the hadeeths and isotopes of Ibn Najim: "A person does not eat other forced food or any of his body."
Shatby said: "The revival of souls and the perfection of minds and objects of the right of God ... If God completed the slave of his life and body and mind by which the costs of the slave is not right to drop one of them because it is the right of God and was the right of God is not good for the taxpayer).
As for the muqawzeen, they quoted the verse as saying: "Whoever is forced to do anything and does not return, there is no sin on him." Similarly, the verses that explain the denial of embarrassment are as follows: It may be said in the face of significance that preventing the transfer of the member from one person to another makes the other in a tight and embarrassed, and may reach the loss, and deny the embarrassment fixed in this verse and other Vjaz transfer the member from one person to another.
They also cited the texts that show altruism and cooperation as the Almighty says: "And they affect themselves even if they have a prey." And he said: "And cooperate on righteousness and piety." And his face that the rescue of the same believer transfer of a member of the Selim is a picture of cooperation and the land, as quoted by the conversations of the Messenger of Allah peace be upon him urging the cooperation and lift distress and hardship for people from that saying peace be upon him: (from the same as a believer as a friend of The distress of the world is the same as that of God on the Day of Resurrection. The decision of the Fiqh Council at its fourth session in Jeddah stated that:
The member may be transferred from one person to another person's body if that member is automatically renewed, such as blood and skin, and in this regard the requirement that the adulterer be fully qualified and fulfill the legitimate conditions considered.
As for taking the skin of the deceased to patch the skin of the living, the follower of the views of the doctrines finds that the public of the Hanafi, Maalikis and Al-Dhahriya believe that it is not permissible to deal with the dead person if necessary, never in honor of the human being, and to say peace be upon him as narrated by 'Aa'ishah (may Allaah be pleased with her) His bones are alive. The Shaafa'is and Hanbalis see that it is permissible to use non-infallible blood, such as the war, the apostate, and the adulterated adulterer. Some researchers argue that it is permissible to transfer parts of the deceased's sex to the patient at all, whether the deceased is infallible or not, provided that the transferee authorizes him prior to his death or authorizes his heirs in the case of necessity, which the doctor can trust. Evidence of this is that transferring part of the deceased's body is not insulting It is a tribute to the dead to the survival of a member of the members of the benefit of a living person, and they say that it is the cause of the slightest damage to avoid the greatest damage, as the first living of the dead. This is what was taken by the Fiqh Council at its fourth session in Jeddah. The decision stated in the sixth paragraph:
A member may be transferred from a dead person to a neighborhood where his life depends on that member, or the safety of a basic function depends on him, provided that the deceased or his heir is authorized after his death or on the condition of the consent of the guardian of the Muslim if the deceased is anonymous or has no heirs.
