pls read this. Kissing on the mouth among women

I have an important question which I hope you will answer. Please excuse us for this question, but we need to explain it to you so that we may avoid something haraam.
It has become very common among girls who claim Islamic sisterhood to kiss one another in an exaggerated fashion, such as kissing on the mouth or elsewhere, and they claim that this is part of complete love. When we explain to them that it is haraam, they say that there is no shar’i evidence to show that it is haraam, and that the Messenger (peace and blessings of Allaah be upon him) used to bite the tongue of Zayd ibn Haarithah, and that they are prepared to stop doing this if they are shown any shar’i evidence that it is haraam.


Praise be to Allaah.

In order to establish a shar’i ruling, it is not essential that there be a text which speaks specifically of it in a Qur’aanic verse or a hadeeth of the Prophet (peace and blessings of Allaah be upon him). There is no end to issues and new matters. Hence Islam has set out basic principles which cover thousands of issues and explain their rulings. These major principles include the principle of sadd al-dharaa’i (blocking the means). In I’laam al-Muwaqqi’een, Ibn al-Qayyim (may Allaah have mercy on him) mentioned ninety-nine texts from the Qur’aan and Sunnah which point to the soundness of this principle. What is meant by “blocking the means” is that everything that is a means that leads to falling into something haraam is also forbidden, even if it is permissible in principal.

It is well known that Islam closes the door to things that lead to immorality, whether it is zina or perversions thereof such as homosexuality or lesbianism. Among the ways in which it has closed the door to that are the following:

Forbidding men to look at women and vice versa, forbidding a man to be alone with a non-mahram woman or to shake hands with her, forbidding a woman to travel alone, and so on. Another example is the way in which Islam closes the door to perversion and immorality that may occur between males or between women, so Islam forbids a woman to look at the ‘awrah of another woman, or a man to look at the ‘awrah of another man; it forbids sleeping in one bed beneath one cover; and it forbids looking, touching and kissing if that is done with desire, even between one woman and another, or between one man and another.

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman. No man should lie down with another man beneath a single cover, and no woman should lie down with another woman beneath a single cover.” Narrated by Muslim (338).

The scholars have also clearly stated that this applies even between mahrams (close blood relatives). They have stated that it is forbidden for a father to kiss his daughter on the mouth and that it is even more forbidden for a brother to kiss his sister on the mouth, let alone other relatives.

Imam Ahmad was asked about a man kissing a woman who is his mahram. He said: If he has come from a journey and he does not fear that there may be any temptation. Ibn Muflih said: But he should never do that on the mouth; it should be on the cheek or on the head.

Al-Adaab al-Shar’iyyah (2/256)

Imam Ahmad has mentioned the following limitations with regard to kissing mahrams:

1 – There should be a special reason for it, such as having come from a journey.

2 – There should be no risk of fitnah (temptation).

Ibn Muflih (may Allaah have mercy on him) has explained an important point which is that there should be no kissing on the mouth, rather it should be on the cheek or head, because kissing the mouth has to do with desire, not the kissing of emotion such as that of a father or brother. This is clear to anyone who thinks about it.

In al-Iqnaa’ (3/156) it says:

There is nothing wrong with one who has come from a journey kissing his female mahrams, so long as he does not fear that there may be any temptation, but he should not kiss on the mouth, rather it should be on the forehead or head. End quote.

In al-Mawsoo’ah al-Fiqhiyyah (13/130) it says:

It is not permissible for a man to kiss the mouth or hand or anything else of another man, or for a woman to kiss another woman, or to embrace or touch their bodies, etc, if that is done by way of desire. There is no difference of opinion among the fuqaha’ on this matter …

But if that is not done on the mouth, and it is done by way of respect and honouring, or to express emotion upon meeting and parting, then there is nothing wrong with it. End quote.

If these are the words of our scholars and imams with regard to kissing mahrams such as a daughter, then how can they allow non-mahram females to kiss one another on the mouth on a daily basis, with no reason such as travelling or a lengthy absence?
It should be noted that we cannot find the hadeeth mentioned in the question about the Prophet (peace and blessings of Allaah be upon him) biting the tongue of Zayd ibn Haarithah, and we do not know where this comes from.

In al-Tirmidhi (2732) it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: Zayd ibn Haarithah came to Madeenah and the Messenger of Allaah (peace and blessings of Allaah be upon him) was in my house. He came to him and knocked at the door, and the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and embraced him and kissed him.

But this is a da’eef (weak) hadeeth, which was classed as such by al-Albaani in Da’eef al-Tirmidhi.


And Allaah knows best.
Islam Q&A

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Sex-change operations

Is it permitted for a person to change his sex from a woman to a man or vice versa? Please give evidence from the Qur’aan and Sunnaah
Praise be to Allaah. It is not permissible for a person to change sex from male to female or vice versa. The Muslim has to be content with what Allaah has decreed, for He has placed him in a suitable position. He does not know – perhaps if he was female that would not be good for him, or if she was male that would be bad for her. Similarly, there are some people for whom nothing but poverty is good, and if Allaah made such a person rich it would be harmful for him; and there are others for whom nothing but richness is appropriate, and if they became poor that would be harmful to them. Some women wished that they could be men who would fight in the way of Allaah. This was just wishful thinking, but Allaah revealed the prohibition of that wishful thinking in the aayah (interpretation of the meaning): “And wish not for the things in which Allaah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned” [al-Nisaa’ 4:32] If mere wishful thinking is forbidden, then how about taking action based on that? If the Muslim is forbidden to change the creation of Allaah in minor cases, so how about changing sex altogether? Shaykh ‘Abd al-Kareem al-Khudayr Changing one’s sex is a kind of tampering with the creation of Allaah and following the way of the Shaytaan who vowed that he would misguide the sons of Adam in this way and in others, as Allaah tells us that he said: “and indeed I will order them to change the nature created by Allaah” [al-Nisaa’ 4:119 – interpretation of the meaning] We ask Allaah to keep us safe and sound. Islam Q&A Sheikh Muhammed Salih Al-Munajjid

Breast enhancement surgery

I am a young woman who is about to get married, but I suffer from the problem of having a small chest. Is it permissible for me to use creams that help to enlarge the breasts?.

Praise be to Allaah.

If the aim in enlarging the breasts is to increase beauty, that is not permissible, because it is changing the creation of Allaah. If the breasts are so small as to cause you embarrassment and distress, then there is nothing wrong with enlarging them in ways that will not cause you harm, such as using creams and so on.

Treating that with creams is easier than having surgery which involves anaesthesia or uncovering the ‘awrah in the event that there is no specialized female doctor available.

What we have mentioned about differentiating between beautification and removing faults is the general guideline with regard to cosmetic procedures. Please see the answer to question no. 47694.

There follow some of the comments of scholars on this issue:

The scholars of the Standing Committee for Issuing Fatwas were asked:

I am a young man, eighteen years old. Four years ago my breast became prominent and that was accompanied by some pain. After a while, the pain went away, praise be to Allaah, but the prominence remained. This prominence of my breast is obvious even under clothing. I asked the specialist about that and he said that this can easily be removed by means of cosmetic surgery. Is it permissible to have this surgery? Please note that this problem causes me embarrassment in front of other people.

They replied: It is permissible for you to have cosmetic surgery to remove this prominence if it is thought most likely that the surgery will be successful and that the harms will not outweigh or be equal to the benefits.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood

Fataawa al-Lajnah al-Daa’imah (25/62).

They were also asked (25/59): one of my colleagues had gotten married, praise be to Allaah, but he came to me and said that his wife wants to have cosmetic surgery on her face and breasts, because her nose is large and wide, and she wants to reduce it by means of the easy methods that modern science has developed. Is there any doubt about this surgery or is there any sin involved? Please note that not doing it may lead to psychological distress because this fault appears so prominently on her face.

They replied: If the situation is as described, and there is the hope that the surgery will be successful and will not lead to a greater or equal harm, then it is permissible to do it in order to achieve the desired purpose, otherwise it is not permissible.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some cosmetic procedures such as straightening the nose, liposuction, breast reduction or enhancement, and so on – what is the ruling on these procedures? What are the guidelines, may Allaah bless and reward you and benefit others through you.

He replied: With regard to the beautification that you mentioned, beautification is of two types. The first type is done to remove faults and the second type is done to increase beauty. The first type – removing faults – is permissible; if a person’s nose is bent, it is permissible for him to have surgery to straighten it, because this is removing a fault. The nose is not normal, rather it is bent, so he wants to straighten it. The same applies to a man who has a squint; this is undoubtedly a fault, so if he wants to have surgery to correct the fault, it is permissible and there is no reason why he should not, because this is removing a fault. If a man’s nose is cut off due to an accident, can he have a prosthetic nose installed? An incident of this type occurred at the time of the Prophet (peace and blessings of Allaah be upon him). The nose of one of the Sahaabah was cut off in battle and the man had a nose of silver made, but the silver tarnished and developed an unpleasant smell, so the Prophet (peace and blessings of Allaah be upon him) gave him permissible to have a nose made of gold, so he did that. Hence we say: is it for beautification or to remove a fault? Removing a fault is permissible. The same applies if the lip is cleft (harelip); it is permissible to join the two sides because this is removing a fault.

With regard to the second type, which is increasing beauty, this is what is not permissible. Hence the Prophet (peace and blessings of Allaah be upon him) cursed women who file their teeth for beauty, i.e., they file them and make gaps between them for the purpose of beautification. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed that, and he cursed women who put on hair extensions by adding hair to their short hair and so on.

It remains for us to examine whether an operation to enhance or reduce the breast is permissible or not. This is a kind of beautification, unless the woman who has small breasts wants to increase them so that they can hold more milk, i.e., if her breast is too small and cannot hold enough milk to satisfy for her child. In that case we may say that there is nothing wrong with it. But for the purpose of beautification it is not permissible. This is the guideline with regard to cosmetic surgery. Cosmetic surgery is of two types: the first is removing faults and there is nothing wrong with that; the second is increasing beauty and that is not permissible. End quote from al-Liqa’ al-Shahri (50/8).

And Allaah knows best.
Islam Q&A

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Maldivian girls forced to have sex during menses

Do you know why am writing this post. It’s very sad that many Maldivian girls have faced a similar situation mentioned in the below article.
A few months back I met a Doctor who is working in IGMH, he told me about a shocking trend in Maldives.
Many girls came to IGMH to consult doctors because their “vaginas” have “some problem”, because of which they faced problems in urinating and severe bleeding. Most admitted that they have been forced to have sexual intercourse during menses.

Many Maldivian girls, who are married, faced this difficult situation. Their husbands forcing them to have intercourse while they are in menses, which is strongly forbidden in Islam and which has a lot of health risks associated with it.
For some girls, this is intolerable, against human nature; others went tolerate it for the sake of their marriage, till health risks were arisen.
Read the following paragraphs carefully. It seems like cry of a Maldivian girl who has faced this bitter situation.

Question: I recently married and my husband has on several occasions had intercourse with me during my menses. Despite my refusal he still would not listen, due to which I am greatly distressed. I am also greatly concerned about the future because I am sure he would do the same. I would like to ask you, that if he attempts to do so again, do I have the right to forcefully stop him or not? Will I be sinful for not doing so?
In the state of menstruation, it is permissible for the husband and wife to lay together, kissing and caressing is also allowed. However, to fulfil ones desires to the extent of having intercourse is strictly prohibited. It is also mentioned in the Holy Qur’an:
“O Muhammed, they ask you concerning menstruation. Say: it is an impurity, so keep away from women in their menstruation and do not approach them till they are purified.” (Surah Baqarah)
In a Hadith, the Prophet has mentioned:
“That person who has intercourse with his wife whilst she is menstruating or that person who has intercourse in the unnatural place (anus) or that person who goes to a fortune teller, he has refuted that religion which has been revealed to me.” (Tirmizhi)
Therefore in light of the Qur’an and Hadith, to have intercourse during menstruation in not only strictly prohibited, but a major sin. It has been mentioned in another Hadith:
“That person who has intercourse with his wife whilst she is menstruating should give half a dinar in charity.” (Tirmizhi)
In our terms fifty pence or something to its value.
Furthermore, intercourse during menstruation for both man and woman results in many severe illnesses. This fact has been acknowledged by doctors past and present.
If the Husband in an uncontrollable desire forces his wife to have intercourse even though she is menstruating, it is obligatory for her to refuse. If she does not do so, she will also be sinful. If the woman refuses despite the insistence of her husband, she will not be sinful, rather she will be rewarded for abstaining from sin and causing her husband to do so too. From those sins which Islam has classified as ‘major’, one of them is having sexual relations in the state of menstruation. If the husband due to his overriding passions finds it difficult to control himself then during the days of menstruation, separate sleeping arrangements should be made. Furthermore, both parties should continue to repent for this sin thus far.

Answer From: Shaikh Nazeer Ahmed Qasmi – Head Mufti, Darul Uloom Rahimiya, Bandipora, Kashmir: