To indicate the ruling on the process of patching the skin in Islam should be mentioned as follows:
First: The ruling of this process does not contain a clear text either from the Qur'an or from the Sunnah or from the diligence of those who are diligent because it is an event that requires a return to the sources of the Sharia.
Secondly: The Holy Quran pointed out that the substitution of the burning skin with the skin of Salem is possible. The Almighty says: "The more their skins mature, the more they will be able to taste the torment." The divine power is possible, and what is within the circle of possibility within the circle of convictions.
Thirdly: The body of the Prophet (peace and blessings of Allaah be upon him) was narrated by Ibn 'Ishaq and al-Bayhaqi. He narrated to Sa'd ibn Abi Waqqas (may Allaah be pleased with him) that in the battle of one, Qutaadah ibn al-Nu'man was hit until he fell on his cheeks. He said, O Messenger of Allaah, that I have a woman whom I love, and I am afraid that if she sees me, I will be excused, and the Messenger of Allaah (peace and blessings of Allaah be upon him) took her by his hand and returned her to her place. He said: O Allaah, make him beautiful.
If the response of the damaged body is not lawful, the Prophet (peace and blessings of Allaah be upon him) did not do it.
Fourth: The preservation of life and the responsibility of each person to observe it is necessary of the necessities of religion, and since the skin is one of its functions to preserve life, doing so is a must when the practitioner achieved scientific level and auxiliary data and the injury is threatened to survive the life of the injured.
Fifth: If the preservation of life is necessary, the safety of the human deformity of the hygienic deformity sign the owner in embarrassment, and impedes the integration with the community, and follows the negative psychological impact, especially if the apparent organs, so as meddling to save the life of the injured also it has to intervene To remove deformation, and in the previous talk what indicates it.
First: The ruling of this process does not contain a clear text either from the Qur'an or from the Sunnah or from the diligence of those who are diligent because it is an event that requires a return to the sources of the Sharia.
Secondly: The Holy Quran pointed out that the substitution of the burning skin with the skin of Salem is possible. The Almighty says: "The more their skins mature, the more they will be able to taste the torment." The divine power is possible, and what is within the circle of possibility within the circle of convictions.
Thirdly: The body of the Prophet (peace and blessings of Allaah be upon him) was narrated by Ibn 'Ishaq and al-Bayhaqi. He narrated to Sa'd ibn Abi Waqqas (may Allaah be pleased with him) that in the battle of one, Qutaadah ibn al-Nu'man was hit until he fell on his cheeks. He said, O Messenger of Allaah, that I have a woman whom I love, and I am afraid that if she sees me, I will be excused, and the Messenger of Allaah (peace and blessings of Allaah be upon him) took her by his hand and returned her to her place. He said: O Allaah, make him beautiful.
If the response of the damaged body is not lawful, the Prophet (peace and blessings of Allaah be upon him) did not do it.
Fourth: The preservation of life and the responsibility of each person to observe it is necessary of the necessities of religion, and since the skin is one of its functions to preserve life, doing so is a must when the practitioner achieved scientific level and auxiliary data and the injury is threatened to survive the life of the injured.
Fifth: If the preservation of life is necessary, the safety of the human deformity of the hygienic deformity sign the owner in embarrassment, and impedes the integration with the community, and follows the negative psychological impact, especially if the apparent organs, so as meddling to save the life of the injured also it has to intervene To remove deformation, and in the previous talk what indicates it.
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Skin grafting