The Islamic Organization for Medical Sciences held international seminars on "Bio-printing from an Islamic Perspective" to discuss the challenges, legal regulations, and ethical considerations that must be taken into account when applying this modern technology.

During the seminar, Dr. Irawan Sabri, the Secretary-General of the Islamic Fiqh Academy in Malaysia, reviewed the resolution of the International Islamic Fiqh Academy in 1992 regarding medical treatment. He clarified that the fundamental ruling regarding medical treatment is that it is permissible, as stated in the Holy Qur'an, the Prophetic traditions (both verbal and practical), and due to its contribution to "preserving life," which is one of the general objectives of Islamic legislation. He also emphasized that the rulings regarding medical treatment vary depending on different circumstances and individuals.

Regulations and Challenges
Sabri explained that the approval of this technology is limited by some religious regulations, which are:

• First: Not including forbidden materials or elements.
• Secondly: The purpose of it should be for a legitimate medical purpose so that there is a necessity or need.
• Thirdly: It should be implemented by an expert doctor who follows correct medical procedures.
• Fourthly: The balance between benefit and harm in its application should be considered.

He referred to the definition of medical jurisprudence as the science of jurisprudential rulings related to the field of acquired health from legal evidence.
The Secretary-General of the Islamic Jurisprudence Council in Malaysia recommended the importance of referring to Islamic jurists to know the detailed jurisprudential rulings on this subject, and the necessity of having an official fatwa on bioprinting from fatwa institutions in Islamic countries, to clarify the rulings concerning this emerging field for doctors and the Muslim community.

On the other hand, the former Minister of Awqaf and Islamic Affairs in Jordan, Dr. Abdul Nasser, pointed out that "bioprinting" is one of the three-dimensional printing methods. It is an extremely advanced manufacturing process in which living cells and materials are used as inks to manufacture three-dimensional tissue structures with the help of computers. It produces tissue-like structures through the printing of cells and biological materials layer by layer.

Abu Al-Basal mentioned the general rules and regulations for implementing this technology, which are: achieving human dignity as stated in the Quran: "And We have certainly honored the children of Adam." (Surah Al-Isra: 70), and achieving benefit and utility for humanity, as mentioned in the Prophet's (ﷺ) saying: "Whoever is able to benefit his brother, let him do so." (Narrated by Muslim in his Sahih), and the absence of harm; "There should be no causing of harm or returning of harm.", and the absence of wastefulness and following whims; "The legislated law has only come to prevent people from acting according to their desires, so that they may become slaves of Allah." (Al-Shatibi).

Abu Al-Basal emphasized, as a member of the jurisprudential council, that the benefits arising from vital printing can be summarized in eliminating the need for donors, reducing financial and psychological costs, saving lives and preserving life, speed and no waiting, as well as reducing cases of rejected transplants.

As for the challenges facing "bioprinting" technology, they are:

• Using this technology for non-essential needs, such as modifying the characteristics of healthy organs based on personal preferences and desires.
• Using this technology for criminal purposes.
• Using this technology in the trade of illegally manufactured organs, or in violation of regulations, such as obtaining raw materials through illegitimate means.
• The arbitrary misuse of this technology.

Legitimate considerations
Professor Asmaa Fouad, a professor of Comparative Jurisprudence at the Faculty of Arabic and Islamic Studies at Al-Azhar University, discussed the "Bioprinting of Human Organs from the Islamic Sharia Perspective" in which she highlighted the importance of this technology in addressing the severe shortage of human organs needed to meet the growing number of patients in need of healthy organs. It also helps communities eliminate certain dangers such as organ theft, exploitation of needs for trade and deception, as well as murder and the spread of crimes for the purpose of organ robbery.
Dr. Asmaa Fouad concluded that the use of this technology is permissible based on several religious considerations, which are:

• "Bioprinting of Human Organs" achieves a necessary objective of Islamic Sharia, namely the preservation of human life.
• The process is free from any religious or ethical prohibitions that may accompany such operations.
• The bioprinting mechanism of organs does not violate the dignity of the human being.
  Based on general jurisprudential rules and their applications in certain medical contexts, including:
  1- The rule of "Harm must be removed."
  2- The rule of "Matters are judged by their intentions."
  3- The rule of "Means are subject to the rules of their intended purposes.

Ethical debate

Dr. Mohamed Khalil, former Tunisian Minister of Religious Affairs, discussed the ethical dimension of bioprinting, sparking a debate around its ethical implications. He highlighted the importance of ethical considerations in bioprinting, particularly in relation to the use of embryonic cells.

According to Khalil, it is crucial to respect human dignity and view the embryo as a living being with inherent dignity, while also avoiding the destruction of surplus embryos that could necessitate a larger number of initial experiments.

Additionally, he cautioned against any potential commodification of the human body and the need for careful regulation of its access to the market.
Moreover, Dr. Khalil emphasized that the ethical debate in bioprinting should also encompass the question of ownership of extracted cells when separated from embryos.