Showing posts with label Skin grafting. Show all posts
Showing posts with label Skin grafting. Show all posts

Human leather banks.. Refrigerator or small chemical room used for the purpose of cooling where liquid nitrogen to freeze the tissues and cells completely

Human leather banks:

The concept of "human leather banks" is a complex and sensitive issue with no easy answers. It's important to consider it from various perspectives:

Ethical concerns:

- Bodily autonomy and dignity:

Treating human skin as a commodity goes against the principle of bodily autonomy and the inherent dignity of human beings. Consent in such a scenario could be questionable due to potential power imbalances and exploitation.

- Exploitation and discrimination:

Vulnerable individuals, especially those facing economic hardship, could be disproportionately targeted for such practices.

- Uncertain benefits and risks:

The potential benefits of using "human leather" are unclear and unproven, while the risks of infection, rejection, and ethical implications are significant.

Legal concerns:

- Bodily autonomy laws:

Most legal frameworks recognize the right to bodily autonomy, and trading human skin would likely be considered a violation of this right.

- Consent laws:

Informed consent requirements for medical procedures and tissue donation are complex and might not be easily met in this context.

- Bioethics regulations:

Existing regulations on tissue harvesting and use might not cover such a controversial practice.

Alternatives to human leather:

- Engineered skin substitutes:

Ongoing research and development in bioengineering offer promising alternatives to human skin for various applications.

- Animal-derived materials:

Some existing medical practices use animal-derived tissues for specific purposes, although ethical considerations also apply in this area.

Overall, the concept of "human leather banks" raises significant ethical and legal concerns. It's crucial to prioritize the ethical treatment of human bodies and tissues, upholding principles like informed consent, non-exploitation, and respect for human dignity.

Instead of focusing on this controversial concept, it's more productive to explore ethical and sustainable alternatives for managing skin conditions and needs. Research in bioengineering and responsible use of animal-derived materials offer promising avenues for future advancements.

Conditions for the establishment of a bank for the preservation of human skin .. Storage of human skins to the extent of real and expected need and respect for the cut of the skin, which can be buried and not dumped with waste

A bank may be established to preserve the human skin, taking into account the following:
The bank shall be in the hands of the State or a trusteeship under the supervision of the State.
B - The storage of human skins to the extent of real and expected need.
C - to respect the parts of the skin that is wasted and buried and not received with the waste.

Conditions for the permissibility of skin patching operations from a human source .. Obtaining human skin for non-sale, coercion or defamation

The permissibility of skin patching operations from a human source depends on the availability of the following conditions:
Skin patching is the only possible medical treatment for the patient.
(B) Removal of the skin, in the case of donation from the neighborhood, does not cause damage equal to or greater than that of the donor.
(C) The success of the patching process is beyond doubt.
(D) That the human skin should be obtained through non-sale, coercion or defamation, and there is no objection to making money by the needy person in order to obtain the necessary skin if he does not find a donor.

It is permissible to establish the banks of the skin .. Planting or tinkering what damage the human body has many and varied causes

It has emerged from the jurisprudential opinions that it is likely that it is permissible to transfer human organs. There is no doubt that regarding this matter, it is considered an extension to the rule of establishing banks that keep these skins according to the ruling that they may be transferred.
And the need and necessity of establishing a bank of leather list, the implantation or tinkering of the damage of the human body has been many and varied causes, and as it is permissible and already existing banks of blood and banks of human organs spare time and need is necessary, the establishment of a bank where spare leather is permissible, To say that a passport is permissible for a mere passport without having to arrange a tool for keeping the collection of leather on the basis of this passport would have been part of the taboo, because it involves the loss of something of value in the treatment of people.

Ruling on patching the skin for beautification. It is not permissible to change the creation of Allaah except to remove congenital or accidental deformation

Some scholars believe that it is not permissible because it is in order to change the creation of Allaah and that every change in the creation of man is a deception of the devil and exempted from that what harm or harm does.
Others believe that patching for cosmetics is permissible whether it is to remove congenital or accidental deformity or to request increased perfusion unless it is meant to be fraudulent and deceptive.

The rule of patching is a source of the same person .. I do not mind if the transfer of skin in order to maintain life or remove deformation

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.

Ruling on patching if the patch is from a living or dead person to another person .. It is not permissible to cut off part of the body of a living person infallible blood to benefit another

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.

Ruling on skin grafts for treatment .. It is obligatory if he thinks that the life of the injured person is at risk

The skin patching for the treatment project and because skin grafts in our time is like a wound healer in his reign peace be upon him is required a firm or reasonable request has removed Imam Ahmed that a man of Ansar said: The Messenger of Allah peace be upon him a man wounded by the Messenger said: (Call him a doctor of the sons of so) said Vdoa and he came and said: O Messenger of God or the medicine sung something? He said: (Glory be to God and God revealed a disease in the earth only made him heal). It is obligatory if he thinks that the life of the injured person is at risk, and he is a delegate in another.

Causes of skin grafting .. For the treatment of burns or traffic accidents, labor and tumors that require removal of the tumor and to beautify and remove some distortions and then to mislead and escape justice

The reasons for skin grafting are many of which include:
1 - Patching for treatment: in the burns of the second and third degree, and the treatment of traffic accidents when the skin of the skin, and treatment of work accidents, and treatment of tumors that call for the eradication of the tumor and around it is done only by removing the skin.
2 - patching for beautification: to remove some deformities, or to increase beauty.
3 - Patching to mislead: as the request of some criminals to change their features escape from the hand of justice.

Ruling on taking the process of patching the skin in Islam .. As meddling medicine to save the life of the injured, so it has to intervene to remove the deformity

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.

Patching skin .. Compensate skin damaged with a piece of sound techniques and care enabled the new patch of docking around it, a commitment to achieve the functions of the piece was going

It is well known that the preservation of human life, body and mind is one of the legitimate purposes. The sharia law is based on provisions that affirm the respect of Islam for the physical and mental health of the human being.
The provisions that create the danger have been enacted and penalties have been imposed on anyone who attacks a person or a member.
And permitted some prohibitions when necessary as eating dead all protect the human right to life because the human soul is the home of the legitimate mandate.
The skin patch is one of the new fields where medical practice has reached practical success. This is a process performed by a medical team to compensate for the damaged skin with a piece of technology and care that enables the new patch to be connected to it.

The skin is an important member of the balance of fluids and salts, keeping the body temperature and breathing through the pores

The skin is the fabric that the Creator has perfected and created in him, in which he has many functions that combine the aesthetic and the essential qualities of life.
On the one hand, it covers the entire body of the human body and covers the eyes with its hideous appearance. And he is blessed with luck by the grace that God has for every individual.
However, this aesthetic phenomenon is a preservative for all its external factors, which are affected by drought, humidity, cold, heat, dust and dust.
It also cleans the body and secrete types that damage the body storage.
A type of breathing is also done through pores. And then ends the nerves of touch and sensation.
So much of it was destroyed leading to death.
A professor of medicine added to these functions: that skin is an important member of the balance of fluids and salts, and that it is an important member in maintaining body temperature.
If a person loses any part - large or small - some or all of these functions may be affected, leading to complications that could lead to death.
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