In Islam, the question of whether nose jobs, or rhinoplasty, are considered haram is a topic of discussion among scholars and within the Muslim community. Rhinoplasty is a surgical procedure aimed at altering the shape or size of the nose for various reasons, including medical, cosmetic, or to correct congenital defects.
To determine the religious stance on nose jobs, it’s essential to explore different perspectives within Islamic jurisprudence and the underlying principles of Islam.
In this article, we will explore the different perspectives within Islamic scholars, shedding light on this fascinating debate while deciphering the potential implications for Muslims worldwide.
What is a Nose Job
A nose job, medically known as rhinoplasty, is a surgical procedure performed to alter the shape, size, or appearance of the nose. It is often done for various reasons, including:
- Cosmetic purposes: Many people opt for rhinoplasty to enhance the aesthetic appearance of their nose. This can involve reshaping the nose to improve symmetry, reduce the size of the nose, change the angle of the nose, or correct visible imperfections.
- Correcting breathing problems: Rhinoplasty can also be performed to address functional issues with the nose, such as a deviated septum or other structural problems that obstruct airflow and cause breathing difficulties.
- Reconstructive purposes: In cases of injury, trauma, or congenital defects that have affected the nose’s appearance or function, rhinoplasty may be used to reconstruct and restore the nose.
Are Nose Jobs Haram
In Islamic teachings, the permissibility of cosmetic surgeries, including nose jobs, is primarily determined by the intention and necessity of the procedure.
There are two main categories of cosmetic surgery discussed in Islamic teachings, with differing viewpoints on their permissibility.
Essential Surgery
This includes surgeries performed to remove faults or deformities arising from various causes like sickness, accidents, congenital defects, etc. Such operations are generally considered permissible in Islam.
This permissibility is based on evidence from the Sunnah, indicating that these surgeries do not intend to change the creation of Allah but rather to correct defects or restore normal function.
It was narrated from ‘Arafah bin As’ad that:
His nose was cut off at the battle of Al-Kulab during the Jahiliyyah, so he wore a nose made of silver, but it began to rot, so the Prophet [SAW] told him to wear a nose made of gold.
Sunan an-Nasa’i 5161
This hadith is significant for several reasons:
- Permissibility of Medical Intervention: It demonstrates the Islamic permissibility of medical intervention to correct physical deformities or injuries, especially those caused by accidents or battles.
- Use of Prosthetics: The hadith indicates the allowance of using prosthetic devices to replace lost body parts, suggesting a compassionate and practical approach to physical disabilities or disfigurements.
- Preference for Non-Harmful Materials: The shift from a silver to a gold prosthetic signifies the importance of using materials that do not cause harm or further complications, emphasizing the concern for the well-being and health of the individual.
This hadith is often cited in Islamic jurisprudence to justify and explain the permissibility of certain types of medical and cosmetic procedures, especially those that aim to rectify injuries or congenital defects, rather than purely for beautification purposes.
Cosmetic Surgery for Beautification
This type involves surgeries done purely for enhancing beauty, such as making the nose smaller for aesthetic reasons. Islamic teachings generally view this type of surgery as haram because it is considered a change in Allah’s creation for beauty’s sake, not for correcting a fault or addressing a health issue.
Several hadiths address the topic of altering Allah’s creation, and they are often referenced in discussions about cosmetic alterations in Islamic jurisprudence.
- Hadith of Abdullah ibn Mas’ud: The Prophet Muhammad (peace be upon him) cursed those who engage in tattooing and getting tattooed, those who pluck their eyebrows, and those who create gaps between their teeth artificially for beauty. This hadith is found in both Sahih al-Bukhari and Sahih Muslim.
- Hadith from Sahih Muslim: As narrated by ‘Abdullah ibn Mas’ud, the Prophet Muhammad (peace be upon him) said, “Cursed are those women who practice tattooing and those who get themselves tattooed, and those who remove their face hairs, and those who create a space between their teeth artificially to look beautiful. Such women are changing what Allah has created.” This hadith specifically addresses the act of altering one’s physical appearance for beautification.
These hadiths highlight the Islamic perspective on unnecessary alterations to the body for cosmetic reasons, emphasizing the principle of maintaining the integrity of the creation as Allah has made it.
However, there is some flexibility in interpretation, especially when it comes to addressing severe psychological distress caused by physical appearance.
Some scholars argue that in cases where a person’s appearance causes them significant mental suffering, cosmetic surgery might be permissible as a form of treatment. This perspective aligns with the Islamic principle of alleviating hardship and suffering.
A fatwa by Mufti Ebrahim Desai specifies that rhinoplasty is impermissible for beautification purposes as it falls under changing the creation of Allah. However, it is permissible for genuine needs such as removing a bump caused by an accident, which aligns with the Islamic principle of not altering Allah’s creation unnecessarily.
