2891. It is not permissible to dissect the dead body of a Muslim, and the one who dissects the body of a Muslim post-mortem will have to pay an amount equal to the blood money of a Muslim fetus, the details of which have been mentioned in the texts on blood money.
2892. It is permissible to dissect the body of a k¡fir who is not a dhimmi. As for a dhimmi, it is problematic to claim that it is permissible to dissect his body and that the one who dissects it is not liable to pay the blood money of a Muslim fetus, unless it is permissible according to his faith. In such a case, there is no problem in doing so. In the event that one doubts whether a person is a Muslim or not, or a dhimmi or not, it is permissible to dissect his body.
2893. If the life of a Muslim depends on dissecting a dead body, and it is not possible to dissect the body of a non-Muslim or one whose being a Muslim is in doubt, whilst there is no other way to keep the Muslim alive, then it is permissible to dissect the body of a Muslim. In this case the blood money of a Muslim fetus—as elaborated in the texts on blood money—will be due on the one who dissects him.
2894. It is not permissible to amputate a part from the body parts of a Muslim’s dead body, such as his eyes or similar parts, with the intention of attaching it to the body of a living person. The one who amputates the part will have to pay the blood money of that part, which is equal to the blood money for the body part of a Muslim fetus. However, if the life of a Muslim depends on amputating a part from the body of a dead Muslim and attaching it to the living one, then it will be permissible to sever that part. However, the one who amputates it will nonetheless have to pay the blood money. After it is attached and becomes a part of a living person's body, it will be subject to the precepts of a living body.
If a person states in his will that after his death, a part from the parts of his body should be amputated and attached to another person, then to claim the validity of such a will is problematic.
2895. If a person consents to the act of amputating—whilst he is alive—a part from the parts of his body, and attaching it to another person, then if that part is a essential part of his body, severing which would endanger his life, or inflict him with a defect or a deficiency, then it is not permissible to amputate that part.
However, if amputating that part does not inflict harm or a defect on him, such as removing a part of his skin, or the flesh on his thigh where it usually regenerates, then it is permissible to cut that part with his consent. He may also choose to acquire payment for relinquishing his right over it.
2896. It is permissible to donate blood to patients who are in need of blood. There is also no harm in acquiring payment for giving blood. In any case, the act of giving blood should not endanger the life of the donor.
2897. It is permissible to sever a part from the body parts of a dead k¡fir whose dissection is permissible, with the intention of attaching it to the body of a Muslim. The same applies to severing a part from the body parts of a person whose being a Muslim or a dhimmi is in doubt. Once it becomes a part of a Muslim's body, it is subject to the rules of a Muslim's body.
The same applies to attaching a part that belongs to an essentially najis animal to the body of a Muslim. Once it becomes a part of the Muslim's body, it is subject to the rules of a Muslim's body.
