Fatwa ID: 08766
Answered by Alimah Saleha Bukhari Islam
Question:
I am a Muslim woman seeking clarity on a matter related to facial asymmetry correction. I have some minor but noticeable asymmetries in my face, including:
One side of my upper lip is vertically narrower than the other, a slight overbite in my teeth, a mild asymmetry in my eye caused by a past injury & a deviated nasal septum that does not affect my external appearance but causes breathing difficulty, leading me to breathe through my mouth.
These features make my facial appearance unbalanced and sometimes affect my confidence and comfort. I am considering non-invasive or minimally invasive procedures (like fillers, orthodontics, or similar) to correct these issues—not for beautification or chasing beauty standards, but to restore symmetry, function, and normalcy. Would such corrective procedures be considered permissible (halal) in Islam under these conditions?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
In current times, there is an increasing practice of treating birth defects by performing surgical operations to avoid grief, worry and pain that the deformation may cause a person, as well as to avoid people’s mockery in some cases. Surgery for purely cosmetic reasons which distort the creation of Allah are prohibited. However, consideration is given to individuals if there are genuine reasons for surgery, such as structural problems interfering with breathing or if the level of distortion is affecting the mental health of one who’s affected. This would need to be approved medically.
A deviated septum causing breathing difficulty and correction after injury are permissible and encouraged, as it addresses a functional problem. It is not considered altering Allah’s creation in a sinful way but rather restoring proper function, which falls under preservation of life and health (Hifz an-Nafs). Eye asymmetry caused by injury is also permissible on the same grounds, and seen as restorative surgery, not cosmetic. Mild dental or lip correction for functionality or significant disfigurement also fall in this category. A slight overbite or uneven lip may be corrected if it affects function (e.g., speech, eating) or is visibly disfiguring to the point that it causes psychological harm or social difficulty.
Islam allows non-vanity-based procedures to restore natural balance and well-being. However, life must not be risked for rectifying a body part. For example, if someone has an extra part on the body that he wants to cut off, and if the most likely outcome is death, then it is avoided. Otherwise, there is nothing wrong in it. [1]
If one has physical abnormalities which cause genuine problems and which are confirmed by a specialist, then there is room for one to undergo corrective surgery. The people of hadith narrated: [2]
“Arfajah bin Sad’s nose was injured on the day of the dogs, so it stank, so the Messenger of Allah ﷺ ordered him to make a nose of gold.”
In the narration of al-Nasai in the chapter on adornment, he narrated on the authority of Abu al-Ashhab on the authority of Abdal-Rahman bin Tarfa:
“His grandfather Arfajah bin Sad’s nose was injured on the day of the dogs, so he made a nose of silver, so it stank, so the Messenger of Allah ﷺ ordered him to make a nose of gold.”
Al-Tabarani narrated in his Mu’jam on the authority of Abdullah bin Omar:
“His father’s incisor fell out, so the Prophet ﷺ ordered him to fix it with gold.”
These hadith prove that rectifying a deformity is permitted providing it fits the criteria of need. Rulings can vary case by case, especially when psychological harm or functional issues are involved. While fillers, orthodontics, and plastic surgery all involve altering the body, their Islamic rulings can differ depending on intent, necessity, and outcome. Thus, it’s always best to consult a trusted scholar or Mufti with full context for a personalised fatwa.
References:
[1] م: (قال – رَحِمَهُ اللَّهُ -: ولا تشد الأسنان بالذهب وتشد بالفضة) ش: أي قال في ” الجامع الصغير “: أراد بالأسنان المتعلقة م: (وهذا عند أبي حنيفة – رَحِمَهُ اللَّهُ -) ش: أي المذكور هو قول أبي حنيفة – رَحِمَهُ اللَّهُ – م: (وقال محمد – رَحِمَهُ اللَّهُ -: لا بأس بالذهب أيضا وعن أبي يوسف – رَحِمَهُ اللَّهُ – مثل قول كل منهما) ش: أي مثل قول كل واحد من أبي حنيفة ومحمد – رحمهما الله.
ص119 – كتاب البناية شرح الهداية – شد الأسنان بالذهب الفضة – المكتبة الشاملة
[2] ظهرت في العصر الحديث اتجاهات لمعالجة بعض العيوب الخلقية بإجراء عمليات جراحية لإزالتها؛ لتفادي الغم والهم والألم الذي يحس به المشوه من نقص عمن سواه من البشر، وكذلك تفادي سخرية الناس أو اشمئزازهم في بعض الحالات، ولا أرى أن الشريعة الإسلامية تمانع في مثل هذه العمليات، ومما يدعو إلى الإعجاب بشمول دين الإسلام أن أهل الحديث رووا: ((أن عرفجة بن سعد أصيب أنفه يوم الكلاب فأنتن فأمره رسول الله صلى الله عليه وسلم أن يتخذ أنفاً من ذهب)) (٢) وفي رواية النسائي في باب الزينة أخرج عن أبي الأشهب عن عبد الرحمن بن طرفة: ((أن جده عرفجة بن سعد أصيب أنفه يوم الكلاب فاتخذ أنفاً من ورق فأنتن، فأمره رسول الله صلى الله عليه وسلم فاتخذ أنفاً من ذهب)) ، ومثل اتخاذ الأنف من الذهب اتخاذ الأسنان منه، وقد روى الطبراني في معجمه عن عبد الله بن عمر ((أن أباه سقطت ثنيته، فأمره النبي صلى الله عليه وسلم أن يشدها بذهب)) ، ونوع آخر من عمليات التجميل تعرض له الفقهاء، ففي الظهيرية: (إذا أراد الرجل أن يقطع إصبعاً زائداً أو شيئاً آخر، قال نصير رحمه الله: إن كان الغالب على من قطع مثل ذلك الهلاك فإنه لا يفعل، وإن كان الغالب هو النجاة فهو في سعة من ذلك) ، وجاء في خزانة المفتين: (من له سلعة زائدة يريد قطعها إن كان الغالب الهلاك فلا يفعل، وإلا فلا بأس به) (٣)
ص1273 – كتاب مجلة مجمع الفقه الإسلامي – مسؤولية الطبيب إعداد الدكتور محمد عطا السيد سيد أحمد – المكتبة الشاملة
Only Allah (عز و جل) knows best.
Written by Alimah Saleha Bukhari Islam
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
