PDF<\/a>
DOI: https:\/\/doi.org\/10.26475\/jcil.2025.10.1.05
<\/span><\/span><\/p>\n[\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”4.24.3″ _module_preset=”default” body_text_align=”justify” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″][et_pb_tab title=”Abstract” _builder_version=”4.24.3″ _module_preset=”default” body_text_align=”justify” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n
This study examines the permissibility of cosmetics derived from blood plasma from an Islamic legal perspective, addressing theological and legal debates arising from the classification of blood as impure under Islamic law. It focuses on the key jurisprudential principles of ritual purity (\u1e6dah\u0101rah), transformation (isti\u1e25\u0101lah), and necessity (\u1e0dar\u016brah). Utilizing a qualitative library-based research\u00a0 approach and content analysis, the study engages with the Qur\u02be\u0101n, Hadith, classical fiqh compendia from the four major Sunni schools (\u1e24anaf\u012b, M\u0101lik\u012b, Sh\u0101fi\u02bf\u012b, and \u1e24anbal\u012b), as well as contemporary fatwas issued by recognized Southeast Asian institutions such as JAKIM (Malaysia) and MUI (Indonesia). Selection criteria prioritized jurisprudential relevance, legal edicts, and supporting scientific literature. The analysis identifies recurring themes and jurisprudential arguments surrounding the use of blood plasma in cosmetic products. The findings suggest that classical Islamic jurisprudence generally deems the inclusion of blood in cosmetics impermissible. Although the principle of isti\u1e25\u0101lah could potentially render an impure substance permissible, leading contemporary authorities maintain a conservative stance, permitting such substances primarily in cases of medical necessity where no \u1e25al\u0101l alternatives are available\u2014but not for purposes of beautification. Furthermore, there is no scholarly consensus regarding the sufficiency of transformation processes in topical (cosmetic) applications. This study provides a focused examination of contemporary fatwas from Southeast Asian Islamic bodies, addressing an area that remains relatively underexplored within Islamic bioethics and jurisprudence. It highlights a growing disconnect between rapid biotechnological advancements and the availability of clear, authoritative Islamic rulings, underscoring the urgency for standardized \u1e25al\u0101l certification and increased consumer education. The prevailing juristic view advises against the use of such cosmetics\u2014particularly those derived from human or non-\u1e25al\u0101l animal sources\u2014unless full transformation is conclusively established. This research offers a synthesized perspective bridging classical jurisprudence and modern regulatory considerations, thereby contributing to a more coherent framework for evaluating emerging cosmetic technologies through an Islamic legal lens.<\/p>\n
KEYWORDS
Blood plasma, Cosmetic, Islamic Law, Halal, Istihala<\/p>\n
[\/et_pb_tab][et_pb_tab title=”References” _builder_version=”4.24.3″ _module_preset=”default” body_text_align=”justify” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n
Al- Quran al-Karim Al-Azhar Fatwa Committee. (2018). Contemporary fatwas. Al-Azhar University Press.<\/p>\n
Al-Ghazali. (1993). Al-Mustasfa. Dar Al-Kutub.<\/p>\n
Al-Jurjani, A. I. M. (Ed.). (2012). Kitab al-Ta’rifat. Dar al-Kotob Al-Islamiah.<\/p>\n
Al-Luhaimid, S. b. M. (2022). Durus Fiqhiyyah: Al-Fiqh Kamil. Riyadhul Muttaqin.<\/p>\n
Al-Mutairi, F. (2021). Contemporary fatwas on food and cosmetics in the Gulf. Journal of Islamic Law Studies, 12(1), 45-67.<\/p>\n
Al-Qaradawi, Y. (1997). The lawful and the prohibited in Islam (A. Shamis, Trans.). American Trust Publications.<\/p>\n
Al-Suyuti. (2013). Al-Asybah Wa Al-Nazair Fi Qawai’id Wa Furu’ Fiqh Al-Syafi’iyyah. Dar Al-Hadith.<\/p>\n
Alves, R., & Grimalt, R. (2018). A review of plateletrich plasma: History, biology, mechanism of action, and classification. Skin Appendage Disorders, 4(1), 18\u201324. https:\/\/doi.org\/10.1159\/000477353<\/p>\n
Auda, J. (2008). Maqasid al-Shariah as philosophy of Islamic law: A systems approach. IIIT.<\/p>\n
Azhar, M. A., Rahman, N. A., & Ismail, S. (2024). Contemporary issues in Islamic bioethics. International Journal of Islamic Thought, 25(1), 45\u201359.<\/p>\n
Az-Zuhayli, D. W. (1984). Al-Fiqh Al-Islami Wa Adillatuhu. Dar Al-Fikri.<\/p>\n
BPJPH. (2020). Halal certification guidelines. Halal Product Assurance Agency.<\/p>\n
Brown, R., Johnson, P., & Lee, T. (2022). Platelet-rich plasma: Biological properties and its application in cosmetic dermatology. Journal of Cosmetic Dermatology, 21(2), 123\u2013134. https:\/\/doi.org\/10.1111\/jocd.13456<\/p>\n
Chen, L., Kim, H., & Park, S. (2024). Combined microneedling and PRP therapy for acne scars: A review. Journal of Clinical and Aesthetic Dermatology, 7(4), 350\u2013357. https:\/\/doi.org\/10.1097\/jcad.00000000000002 83<\/p>\n
ECFR. (2019). Fatwa on the use of transformed substances in food and medicine. European Council for Fatwa and Research.<\/p>\n
Elasrag, H. (2016). Halal cosmetics: Emerging markets and ethical considerations. Journal of Islamic Marketing, 7(3), 346-358.<\/p>\n
Gupta, A. K., Cole, J., Deutsch, D. P., Johnson, G., & Tosti, A. (2019). Platelet-rich plasma as a treatment for androgenetic alopecia. Dermatologic Surgery, 45(9), 1262\u20131273. https:\/\/doi.org\/10.1097\/DSS.0000000000002 151<\/p>\n
Hallaq, W. B. (2009). An introduction to Islamic law. Cambridge University Press.<\/p>\n
Handriana, T., Yulianti, P., & Kurniawati, M. (2021). Purchase behavior of millennial female generation on halal cosmetic products. Journal of Islamic Marketing, 12(7), 1295\u20131315. https:\/\/doi.org\/10.1108\/JIMA-11-2019-0235<\/p>\n
Ibn Man\u1e93\u016br, M. ibn M. (1990). Lis\u0101n al-\u2018Arab. D\u0101r \u1e62\u0101dir.<\/p>\n
Ibn Majah. (2007). Sunan Ibn Majah (Hadith 3314). Darussalam.<\/p>\n
Ibn Taymiyyah, A. (1993). Majmu’ al-Fatawa. Dar ‘Alam al-Kutub.<\/p>\n
International Islamic Fiqh Academy. (2020). Resolutions and recommendations of the Council of the Islamic Fiqh Academy 1985\u2013 2020. IIFA.<\/p>\n
Isa, R. M., Man, S., Abdul Rahman, N. N., & Aziz, A. (2023). Determinants of consumer adoption of halal cosmetics: A systematic literature review. Journal of Cosmetic Dermatology, 22(3), 752\u2013762. https:\/\/doi.org\/10.1111\/jocd.15486<\/p>\n
JAKIM. (2019). Halal guidelines for cosmetics. Department of Islamic Development Malaysia.<\/p>\n
Jones, C. (2024). Technological advancements in cosmetic dermatology: Innovations in PRP preparation. Aesthetic Surgery Journal, 44(2), 101\u2013112. https:\/\/doi.org\/10.1093\/asj\/sjac023<\/p>\n
Kamali, M. H. (2008). Principles of Islamic jurisprudence. Islamic Texts Society.<\/p>\n
Khan, M. A. (2015). Consumer perceptions of halal cosmetics: An exploratory study. Journal of Business and Retail Management Research, 10(1), 122-132.<\/p>\n
Lee, S. (2025). AI-powered dermatology: Personalising anti-ageing treatments with advanced diagnostic tools. Journal of Medical Technologies, 15(1), 45\u201360. https:\/\/doi.org\/10.1177\/1758835920950012<\/p>\n
MUI. (2013). Halal standard operating procedures for cosmetics. Majelis Ulama Indonesia.<\/p>\n
MUI. (2017). Fatwa on the use of animal-derived ingredients. Majelis Ulama Indonesia.<\/p>\n
Nurhayati, T., & Hendar, H. (2019). Personal intrinsic religiosity and product knowledge on halal product purchase intention: Role of halal product awareness as a mediator. Journal of Islamic Marketing, 10(3), 923\u2013938.<\/p>\n
Rahman, A. A., & Jalil, M. I. A. (2021). Halal cosmetics repurchase intention: The role of marketing in social media. Journal of Islamic Monetary Economics and Finance, 7(1), 1\u201324. https:\/\/doi.org\/10.21098\/jimf.v7i4.1379<\/p>\n
Rahman, N. A., & Jalil, M. A. (2022). Halal cosmetics: Consumer awareness and purchasing behavior in Malaysia and Indonesia. International Journal of Islamic Marketing, 8(2), 101-115.<\/p>\n
Sahih International. (1997). The Qur\u2019an: English translation. Dar Abul-Qasim.<\/p>\n
Smith, K., & Doe, J. (2023). Clinical observations of PRP in skin rejuvenation. Dermatologic Surgery, 50(5), 567-578.<\/p>\n
UU JPH. (2014). Undang-Undang Jaminan Produk Halal [Halal Product Assurance Act]. Republic of Indonesia.<\/p>\n
Widyanto, H. A., & Sitohang, I. A. T. (2022). Muslim millennial\u2019s purchase intention of halalcertified cosmetics and pharmaceutical products: The mediating effect of attitude. Journal of Islamic Marketing, 13(6), 1373\u20131394.<\/p>\n
Wilson, J. A. J., & Liu, J. (2010). Shaping the Halal into a brand? Journal of Islamic Marketing, 1(2), 107\u2013123. https:\/\/doi.org\/10.1108\/17590831011055851<\/p>\n
Xiao, H., Xu, D., Mao, R., Xiao, M., Fang, Y., & Liu, Y. (2021). Platelet-rich plasma in facial rejuvenation: A systematic appraisal of the available clinical evidence. Clinical, Cosmetic and Investigational Dermatology, 14, 1697\u20131724. https:\/\/doi.org\/10.2147\/CCID.S340434<\/p>\n
[\/et_pb_tab][\/et_pb_tabs][\/et_pb_column_inner][\/et_pb_row_inner][\/et_pb_column][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"
JUNE 2025Islamic Perspectives on the Use of Blood Plasma in Cosmetics: Jurisprudential Analysis and Contemporary ChallengesAnisha Emilia Redzuan, P114160@siswa.ukm.edu.myResearch\u00a0Centre\u00a0for\u00a0Sharia,\u00a0Faculty\u00a0of\u00a0Islamic\u00a0Studies, Universiti Kebangsaan MalaysiaMohd Izhar Ariff Mohd Kashim,Research\u00a0Centre\u00a0for\u00a0Sharia,\u00a0Faculty\u00a0of\u00a0Islamic\u00a0Studies, Universiti Kebangsaan MalaysiaReceived: May 16, 2025 | Revised: June 15, 2025 | Accepted: June 17, 2025 | Published: July 01, 20252025, Vol. 10(1), pp. 43-51. \u00a0| \u00a0PDFDOI: https:\/\/doi.org\/10.26475\/jcil.2025.10.1.05This study […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-4360","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/4360","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/comments?post=4360"}],"version-history":[{"count":2,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/4360\/revisions"}],"predecessor-version":[{"id":4363,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/4360\/revisions\/4363"}],"wp:attachment":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/media?parent=4360"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}