Is Platelet-Rich Plasma or PRP Allowed In Islam?

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Is Platelet-Rich Plasma or PRP Allowed In Islam?

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Platelet-Rich Plasma or PRP is fast becoming quite common these days. PRP is used not just for medical purposes, but also in cosmetics.

Basically, PRP is part of the components derived from blood that is drawn up from a patient. After obtaining a blood sample from a patient, the blood is put into a centrifuge machine, which is a tool that separates the blood into its many components. The PRP is then be collected and prepared to be utilised for certain needs.

PRP is a concentrated source for a number of growth factors and cellular signalling factors that play a crucial role in the biology of healing. Scientific studies suggest that PRP can be used as a treatment to improve the regeneration in many tissue injuries. In its current use for medical therapy, a concentration of PRP that is derived from patients’ own blood is injected into the damaged ligaments, tendons, and joints to promote tissue repair and accelerate healing.

PRP injections treat a quite number of health problems such as lumbar spine disc pain, rotator cuff injuries, shoulder pain and instability, tennis and golfer’s elbow, hamstring and hip strains, knee sprains, and osteoarthritis. PRP therapy is an effective methods especially in relieving athletes from chronic pain and allows speedy recovery especially from sport injuries.

In recent trends, the use of PRP is extended to the fields of cosmetics and aesthetic care particularly for facial rejuvenation. For this purpose, PRP that is derived from a person’s blood is injected back to his or her face by using micro needling technique. This technique is also known as vampire injection. As a result of this technique, the facial skin looks tightened, facial wrinkles are reduced, and the face looks more vibrant. The promising result of this technique has created a new wave in the current cosmetics and aesthetic trend.

In the Islamic fraternity, the use of blood and blood derivative products in the field of medicine and cosmetics remain as a controversial topic. Awareness within the Muslim community gives rise to the question regarding the permissibility in the use blood and blood products from the perspective of Islamic jurisprudence. In Malaysia, the Mufti of the Federal Territory has provided an Islamic deliberation pertaining to the matter.

Based on Islamic jurisprudence, seeking and undergoing treatment to cure diseases or illness is generally permissible. However, the permissibility is bound and influenced by certain requirements.

One of the requirements is highlighted in the tradition of the Prophet Muhammad which was narrated by Abu Darda’. In the tradition, the Prophet says that: “Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful.” (Sunan Abi Daud, Chapter regarding disliked remedies, Hadith Number 3874).

This tradition is supported by another that says: “The Messenger of Allah prohibited unclean medicine.” (Sunan Abi Daud, Chapter regarding disliked remedies, Hadith Number 3870).

Both Prophetic traditions require all medicines being used to treat diseases and illnesses are not in the category of unclean or containing impurities. In Islam, blood and blood products are considered unclean, thus are prohibited to be consumed and used for medical purposes.

However, the forbiddance in the use of blood and blood products as medicine are likely to be lifted under certain conditions. Firstly, there is no alternative available that can be used to replace the medicine to treat a disease or illness. Secondly, it is confirmed by medical experts that the medicine derived from blood is medically effective to cure the disease or illness.

Hence, under the two conditions, permission for the use of blood and blood products including PRP for medical purposes is granted by Islam. The conditional permission is recorded by Islamic scholars such as al-Nawawi in his book, Al-Majmuk, Izzuddin ‘Abd al-Salam in his book, Qawaid Al-Ahkam, and Sheikh Ibn ‘Abidin in Hashiah Ibn ‘Abidin.

However, it is critically important to point out that the Mufti of the Federal Territory also reminds us that the conditional permissibility does not include the use for cosmetic purposes. This is based on the argument that cosmetics and beauty care including the combat of the sign of ageing are not recognised as a crucial need according to the Islamic point of view.

Indeed, Islam encourages everyone to embrace the ageing process as part of a journey in this world. Every person should walk through it in full contentment towards God. The physical signs of ageing such as wrinkles and grey hair are forms of self-reflection for humans. Allah has mentioned in the Quran, “Did We not grant you life enough for whoever would remember therein to remember (Surah Fatir, Chapter 35, Verse 37).” Therefore, with the increase in age, may it also increase one of the remembrance of death and encourages him to do more good deeds.

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