If the patch is the source of the human itself, and this picture as reached by medical progress is the best since the harmony with the rest of the skin is not a problem and does not show rejection factors, because the movable is not a strange object. However, the piece separated from the neighborhood of his life is dead. So if the transfer of the skin in order to preserve life it does not mind because the origin of life-saving is the second necessities in the rank of submission and the voyage of impurities is in the order of improvements, the rule that everything that opposed necessary improvement is necessary, They are in the same rank, and some scientists argue that it is permissible to proceed patching, because the deformity accompanies the human life.
But if it is for the sake of increasing the amount of perfume, it is likely to prevent it.
If the majority of scholars from the Hanafis, Malikis, Hanbalis and some Shaafa'is do not permit a person to cut off a piece of his body to eat it, then it is narrated in the hadeeths and isotopes of Ibn Najim. It is stated in the Galilee grant that: "A person does not eat himself." The hadeeth of Ibn Qudaamah said: "Eating it from oneself may kill it, and it will be fatal to itself, and it will not be certain that it will survive." Some of the Shaafa'is said that it is permissible for a person to eat a part of his body to eat. To eat it, and this is explained by the fact that it may generate the loss. I said: Taking from al-Rafi'i in the commentary: The most correct is that it is permissible to destroy some to fulfill all.
The late researchers end up tilting the Shaafa'i doctrine and then building it on him to transfer part of the man to himself.
This is what was stated in the decision of the Fiqh Council at its fourth session in Jeddah, Jumada I 1408 AH / February 1988, as follows:
A member may be moved from a place of the human body to another place of his body, taking into account that the expected benefit of this process is more likely than the damage caused, provided that it is to find a missing member, to restore his or her normal form or function, Removal of a tear causing a person psychological or organ damage.
But if it is for the sake of increasing the amount of perfume, it is likely to prevent it.
If the majority of scholars from the Hanafis, Malikis, Hanbalis and some Shaafa'is do not permit a person to cut off a piece of his body to eat it, then it is narrated in the hadeeths and isotopes of Ibn Najim. It is stated in the Galilee grant that: "A person does not eat himself." The hadeeth of Ibn Qudaamah said: "Eating it from oneself may kill it, and it will be fatal to itself, and it will not be certain that it will survive." Some of the Shaafa'is said that it is permissible for a person to eat a part of his body to eat. To eat it, and this is explained by the fact that it may generate the loss. I said: Taking from al-Rafi'i in the commentary: The most correct is that it is permissible to destroy some to fulfill all.
The late researchers end up tilting the Shaafa'i doctrine and then building it on him to transfer part of the man to himself.
This is what was stated in the decision of the Fiqh Council at its fourth session in Jeddah, Jumada I 1408 AH / February 1988, as follows:
A member may be moved from a place of the human body to another place of his body, taking into account that the expected benefit of this process is more likely than the damage caused, provided that it is to find a missing member, to restore his or her normal form or function, Removal of a tear causing a person psychological or organ damage.
