Fatwa: # 45163
Category: Jurisprudence and Rulings...
Country: African Country
Date: 13th May 2020


PLATELET RICH PLASMA (PRP) - Is this procedure permissible?


Dear hadrat ji, may i khow the Islamic Law on PLATELET RICH PLASMA (PRP) ACCRORDING TO BOTH SHAFI AND AHNAF.


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Platelet Rich Plasma (PRP) refers to the process where a sample of the patients own blood is spun down in a centrifuge and the red cells are removed, leaving a concentrate of platelets and plasma. (Platelets function in the body as part of the clotting mechanism). The concentrated platelets are then injected into areas of inflammation and injury like tendons and joints where they assist in speeding up healing. Recently PRP has also been used in aiding hair growth in patients with baldness.

In principle, it is not permissible to take benefit from something which is impure. In the enquired situation, one’s own blood, which is impure, is being put back in to the body.[i]

Accordingly, it will be impermissible to use the PRP (platelet rich plasma) treatment. However, if there is a need and necessity like in the absence of a viable alternative, then it will be permissible.[ii]

You may refer to Shaikh Taha Karan of Cape Town to advise you according to the Shafi’ee Madhab.

And Allah Ta’āla Knows Best

Mahmood Suliman

Student Darul Iftaa
Gaborone, Botswana

Checked and Approved by,
Mufti Ebrahim Desai.






[i] تحفة الفقهاء (1/ 49)

أَن كل مَا يخرج من بدن الْإِنْسَان مِمَّا يتَعَلَّق بِخُرُوجِهِ وجوب الْوضُوء أَو الْغسْل فَهُوَ نجس نَحْو الْغَائِط وَالْبَوْل وَالدَّم والصديد والقيء ملْء الْفَم وَدم الْحيض وَالنّفاس والاستحاضة والودي والمذي والمني


المحيط البرهاني في الفقه النعماني (1/ 186)

قال القدوري رحمه الله في «كتابه» : كل ما يخرج من بدن الإنسان مما يوجب الوضوء أو الغسل فهو نجس، كالغائط والبول والدم والمني وغير ذلك


[ii] الدر المختار وحاشية ابن عابدين (رد المحتار) (5/ 228)

قال في النهاية: وفي التهذيب يجوز للعليل شرب البول والدم والميتة للتداوي إذا أخبره طبيب مسلم أن فيه شفاءه ولم يجد من المباح ما يقوم مقامه، وإن قال الطبيب يتعجل شفاؤك به فيه وجهان، وهل يجوز شرب العليل من الخمر للتداوي فيه وجهان، وكذا ذكره الإمام التمرتاشي


الفتاوى الهندية (5/ 355)

وَالرَّجُلُ إذَا اسْتَطْلَقَ بَطْنَهُ أَوْ رَمِدَتْ عَيْنَاهُ فَلَمْ يُعَالِجْ حَتَّى أَضْعَفَهُ ذَلِكَ وَأَضْنَاهُ وَمَاتَ مِنْهُ لَا إثْمَ عَلَيْهِ فَرْقٌ بَيْنَ هَذَا وَبَيْنَمَا إذَا جَاعَ وَلَمْ يَأْكُلْ مَعَ الْقُدْرَةِ حَتَّى مَاتَ حَيْثُ يَأْثَمُ وَالْفَرْقُ أَنَّ الْأَكْلَ مِقْدَارُ قُوتِهِ مُشْبِعٌ بِيَقِينٍ فَكَانَ تَرْكُهُ إهْلَاكًا وَلَا كَذَلِكَ الْمُعَالَجَةُ وَالتَّدَاوِي كَذَا فِي الظَّهِيرِيَّةِ


الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 210)

ففي النهاية عن الذخيرة يجوز إن علم فيه شفاء ولم يعلم دواء آخر


فتاوى دار العلوم زكريا ٦/٧٨٣





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