Fatwa ID: 08080
Answered by: Maulana Kawsar Ahmed
Question:
Salaams, I have a few questions around the same topic. As there are many cosmetics/conditioners that contain ingredients like glycerine etc., they can be made from both animal or plants, so to what extent should we research these ingredients? Do we just assume they are pure, or do we contact manufacturers? Although it’s good to stay away from doubtful things, what about other family members that use these impure cosmetics; what if they spread them throughout the home? Also, a family member used a leave-in conditioner on wet hair with doubtful/haram ingredients (still waiting on the manufacturer’s response). They walked around the house constantly touching their wet hair, and they touched other surfaces. Also, occasionally there were loose strands of hair all over the carpet/floor, so now I think I have spread this impurity across the floors as I walked over the hairs (which had leave-in conditioner) with wet feet/slippers. Also, since the conditioner, when put in the hair, becomes invisible, I am unsure of how to identify it as it becomes an invisible impurity. If you could please tell me how to deal with this situation, I would be very grateful.
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Whether glycerine is halal depends on its source and extraction method:
Plant-derived: Glycerine derived from plants, such as palm or soy, is generally considered halal.
Synthetic: Glycerine produced synthetically in a lab is also considered halal.
Animal-derived: Glycerine derived from animal fat is not halal, especially if the animal was not halal.[1]
If the source of glycerine is uncertain, it’s permissible to assume it’s halal. This is based on the Islamic principle that certainty doesn’t take precedence over doubt.[2]
Regarding any other ingredients, it is always best to check their legal status as much as possible, whether that is by researching the specific ingredient, contacting the manufacturer, and asking people of knowledge and expertise.
This process, even though it may seem burdensome, will also be a great form of worship for you, due to following the command of the Messenger of Allah (peace be upon him): “Give up what is doubtful to you for that which is not doubtful; for truth is peace of mind and falsehood is doubt.”[3]
Another important point to note is that if haram products are used for a legitimate medical necessity and there is no other known medication available to use, then such products will be permissible to use.[4]
As for your question regarding the spread of impurity, then impurity can only be spread by wetness if, thereafter, the traces of the impurity can be identified, such as its colour, taste, or smell.[5]
In the scenario you described, the leave-in conditioner, even if it contains doubtful ingredients, becomes an invisible substance once applied to the hair. The transfer of impurity requires wetness and identifiable traces. Walking over stray hairs with wet feet or slippers does not automatically transfer a confirmed impurity unless there is visible wetness carrying the impurity and identifiable traces of it are left behind.
Therefore, in the absence of visible traces of impurity (colour, taste, or smell) being transferred due to wetness, the surfaces in your home are generally considered pure. You are not required to take extensive measures based on mere suspicion of invisible impurity transfer. Focus on general cleanliness and avoid confirmed impurities.
Only Allah knows best.
Written by Maulana Kawsar Ahmed
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
[1] https://halalfoundation.org/is-glycerin-halal-how-to-verify-halal-cosmetics/ [2] لِأَنَّ الْيَقِينَ فِي مَحَلٍّ مَعْلُومٍ لَا يَزُولُ بِالشَّكِّ، بِخِلَافِ الْيَقِينِ لِمَحَلٍّ مَجْهُولٍ ص328 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب الأنجاس – المكتبة الشاملة [3] (1630) أخرجه الترمذي وأحمد (2442) [4] مَطْلَبٌ فِي التَّدَاوِي بِالْمُحَرَّمِ (قَوْلُهُ اُخْتُلِفَ فِي التَّدَاوِي بِالْمُحَرَّمِ) فَفِي النِّهَايَةِ عَنْ الذَّخِيرَةِ يَجُوزُ إنْ عَلِمَ فِيهِ شِفَاءً وَلَمْ يَعْلَمْ دَوَاءً آخَرَ. وَفِي الْخَانِيَّةِ فِي مَعْنَى قَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «إنَّ اللَّهَ لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ» كَمَا رَوَاهُ الْبُخَارِيُّ أَنَّ مَا فِيهِ شِفَاءٌ لَا بَأْسَ بِهِ كَمَا يَحِلُّ الْخَمْرُ لِلْعَطْشَانِ فِي الضَّرُورَةِ، وَكَذَا اخْتَارَهُ صَاحِبُ الْهِدَايَةِ فِي التَّجْنِيسِ
ص210 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – فروع التداوي بالمحرم – المكتبة الشاملة
[5] (No specific reference provided in the original text for this point, but it is a general principle in Hanafi fiqh regarding the transfer of najasa.)
