What is the ruling of vampire injections for beautification?
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
In our globalized era, healthcare and medicine have vastly improved and anti-aging treatments have been a norm in our society. Money or cost are no longer an issue for people today in the pursuit of beauty and long-lasting youth.
However, for every Muslim, even if the cost is no longer an issue, we must adhere to the specifications set in Islam by syarak, ensuring that the beauty treatments that we use are permissible.
Islam’s Perspective on Medical and Beauty Treatment
The act of changing Allah SWT’s creation for beautification or others is cursed, whether it is changed through injections or surgery. However, if the purpose is for medical treatment due to an accident and defects, then it is permissible. The permissible treatment is reconstruction surgery; to reconstruct or fix injured organs or defects back to the normal condition of humans.
The Prophet PBUH said:
لعن الله الواشمات والمستوشمات والنامصات والمتنمصات والمتفلجات للحسن المغيرات خلق الله
“Allah has cursed those women who practise tattooing and those who get it done for themselves, and those who remove hair from their faces, and those who artificially create spaces between their teeth to look beautiful, such women as alter the features created by Allah.”
Sahih al-Bukhari (5948) and Sahih Muslim (2125)
Medicating Using Najis (Impure Things) and the Prohibited
Originally, medicating is permissible, however, if there is the usage of prohibited things in treatment or medication, then it is prohibited. This is in accordance with a hadith of the Prophet PBUH, where he said:
ان الله انزل الداء والدواء وجعل لكل داء دواء فتداووا ولا تداووا بحرام
“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 Abu Daud (3874)
While in another narration from Abu Hurairah RA, he said, the Prophet PBUH states:
نهى رسول الله صلى الله عليه وسلم عن الدواء الخبيث
“The Messenger of Allah (ﷺ) prohibited unclean medicine.”
Sunan Abu Daud (3870)
Both hadiths prohibit the usage of anything that is najis and prohibited for medical purposes. However, in Al-Majmu’ juzuk 9/58 by Imam al-Nawawi Rahimahullah, he stated that the prohibition (medical treatment using the prohibited and najis) is only when it is not a necessity or there are other pure alternatives than using najis and prohibited things.
According to Imam al-Nawawi, medicating using najis other than alcoholic beverages is permissible (it is permissible to medicate using najis) with the exception of intoxicating najis. This is the opinion of the majority of scholars in mazhab al-Syafi’e.
Syafi’yyah scholars also state that it is permissible to medicate with najis if there is no other pure medication that could replace it. The scholars have agreed that if there is a pure medication, then it is prohibited to use najis things for medical purposes. (Al- Majmuk juzuk 9/54-55)
From the above discussion, the original ruling of medicating using najis or prohibited things, even if it is not an intoxicant is prohibited. The only exception is when there are no other pure medication choices, or in exigent situations.
Referring back to the issue we are discussing; which is injecting blood on one’s face, we conclude the following:
- 1) Beauty injections even if the purpose is to remove or decrease wrinkles is prohibited in Islam with the exception of treatment for medical purposes, or to fix or reconstruct a defect that results in pain or deep effect on one’s mental and physical health, or to fix or remove an abnormality that could lead to fitnah, as long as it does not result in a greater harm ( one must first consult with an expert or specialist doctor).
- 2) Blood is included as najis. Thus, it is prohibited to be used for medication unless if there are no other pure medication available (depends on several conditions).
- 3) If the injection is for treatment of illness, it must follow the following conditions:
- a) The ingredients are pure
- b) It does not bring a greater harm
- c) The treatment has been approved to be effective by specialist.
*If there are no pure medication available then, conditions b and c should be followed, but one must make sure that there are really no pure alternative medication available.
Fatwa and Scholars’ Opinions Regarding Treatment or Medication Using Najis or Prohibited Things:
وقال النووي في المجموع: إذا اضطر إلى شرب الدم أو البول أو غيرهما من النجاسات المائعة غير المسكر، جاز شربه بلا خلاف... إلى أن قال: وإنما يجوز التداوي بالنجاسة إذا لم يجد طاهرًا يقوم مقامها، فإن وجده حرمت النجاسة بلا خلاف، وعليه يحمل حديث "إن الله لم يجعل شفاءكم فيما حرم عليكم" فهو حرام عند وجود غيره، وليس حرامًا إذا لم يجد غيره… انتهى
Imam al-Nawawi in his book Al-Majmuk said: “When someone is in exigent situation that needs him to drink blood or urine or other liquid which are najis but are not an intoxicant, then the scholars have agreed that it is permissible. He even ruled it permissible to medicate using najis, if there is no any alternative to replace it. If there is a pure medication available, then it is prohibited to medicate using najis according to the agreed opinion among the jurists. This is in accordance with a hadith: “Indeed, Allah SWT has not made a cure for you from among the prohibited.”, then it can be concluded that it is prohibited to medicate from anything that is prohibited if there are pure medications available. If there is no available pure medication, then it is not prohibited (to medicate using najis).”
قال العز بن عبد السلام ـ رحمه الله ـ: جاز التداوي بالنجاسات إذا لم يجد طاهرًا يقوم مقامها؛ لأن مصلحة العافية والسلامة أكمل من مصلحة اجتناب النجاسة. ولا يجوز التداوي بالخمر على الأصح
Imam Izzudin bin Abd Salam Rahimahullah said in his book Qawaidul Ahkam: “It is permissible to medicate using najis if there is no available pure medication to replace it, for the benefit of one’s health is prioritized than the benefit of avoiding the usage of najis. It is impermissible to medicate using alcoholic beverages according to a strong qaul (opinion of al-Imam al-Syafi’ie).”
وقال ابن عابدين في حاشيته: يجوز للعليل شرب البول، والدم، والميتة للتداوي، إذا أخبره طبيب مسلم أن منه شفاءه، ولم يجد من المباح ما يقوم مقامه. انتهى.
ويجب على من تداوى بالنجس كالبول والدم أن يغسل موضعه قبل مباشرة الصلاة ونحوها. وللفائدة يرجى مراجعة هذه الفتوى
In Hasyiah Syeikh Ibn A’bidin: “It is permissible for a patient to drink urine or blood or carcass for medication. It is only permissible if an expert and trusted Muslim doctor advice the patient to use najis as a medication for there are no other pure medication that could replace it. Furthermore, it is obligatory for anyone who uses najis as medication to wash (purify himself through the methods set by syarak) any parts of his body that came in contact with najis before performing prayer or other types of worship.”
Lastly, we would like to emphasize that it is prohibited to use blood for any type of medication for it is considered as najis. However, it is permissible in exigent situations or when there is a dire need for it where nothing pure is available to replace it. Answering the issue, beauty treatment or injections are not included as an exigent situation or a necessity.