I wanted to know if it is permissible to get surgery done to remove marks from the face? I know that plastic surgery is haraam but I wanted to know if removing marks permanently from the face is classed as the same or if it’s allowed?

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, correcting an abnormality or defect is permissible; it is not regarded as Taghyῑr bi Khalqillah (changing the creation of Allah). [1]

Accordingly, in the scenario in question, the marks on one’s face may either be natural ageing marks or unusual scarring. Thus, only when such marks are regarded as a defect by people, there will be scope to undergo such corrective surgery to remove these defects.

And Allah Ta’āla Knows Best.
Mufti Mubasshir Talha Ahmed
12 Jumada Al-Aa’khir 1443 / 15 January 2022

Concurred by: Abdullah Desai | Annas Shah
Approved by: Mufti Tahir Wadee | Mufti Yusuf Ilolvi

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“Whether it’s frown lines or crow’s feet, getting wrinkles is normal and a natural part of aging. Wrinkles aren’t harmful and many people accept them as part of growing older. However, not everyone feels that way and many people explore treatment to help their skin look more youthful.” (Bupa UK, 2022, URL:

“Scarring can affect you both physically and psychologically. A scar, particularly if it’s on your face, can be very distressing. The situation can be made worse if you feel you’re being stared at. If you avoid meeting people because of your appearance, it’s easy to become socially isolated. This can lead to depression. See a GP if you feel your scars are making you depressed, or if they’re affecting your daily activities.” (NHS, 2022, URL:

Scars can result from a range of causes: accidents, surgery, and even acne. The resultant change in appearance can negatively affect body image and self-confidence…Patients describe scars as living with the trauma and sufferers can feel devalued by society. Scars are inflexible and cause functional impairment which may prompt a change in career and have financial repercussions. Those with scars undergo a remodelling of their emotional state and are more prone to the development of depression and anxiety; feelings of shame and aggression can follow. This creates strain in social interactions, resulting in stunted communication, reduced intimacy, and avoidant behaviours. There is limited treatment available to address the psychological burden in this subset of patients. Additionally, doctors often lack training in recognition and management of psychosocial issues. Steps must be taken to relieve the physical, emotional, and psychological marks caused by scars. [Ngaage, M., & Agius, M. (2018). The Psychology of Scars: A Mini-Review. Psychiatria Danubina, 30 (Suppl 7), 633–638] 

حدثنا يزيد بن هارون، أخبرنا أبو الأشهب، عن عبد الرحمن بن طرفة، أن جده عرفجة أصيب أنفه يوم الكلاب في الجاهلية، فاتخذ أنفا من ورق، فأنتن عليه، فأمره النبي صلى الله عليه وسلم أن يتخذ أنفا من ذهب، قال يزيد: فقيل لأبي الأشهب: أدرك عبد الرحمن جده؟ قال: نعم
[Sunan Abu Dawūd, 4232]

لعنت الواصلة والمستوصلة والنامصة والمتنمّصة والواشمة والمستوشمة من غير داء
[Abu Dawood, 4170]

إذا أراد أن يقطع إصبعا زائدة أو شيئا آخر…إذا كان الغالب على من قطع مثل ذلك الهلاك، فإنه لا يفعل لأنه تعريض النفس على الهلاك، وإن كان الغالب هو النجاة، فهو في سعة من ذلك
[Fatāwa Qadhi-Khān, 3/297, Maktabah al-Faysal Deoband]

ولعله محمول على ما إذا فعلته لتتزين للأجانب، وإلا فلو كان في وجهها شعر ينفر زوجها عنها بسببه، ففي تحريم إزالته بعد، لأن الزينة للنساء مطلوبة للتحسين، إلا أن يحمل على ما لا ضرورة إليه لما في نتفه بالمنماص من الإيذاء
[Radd-al Muhtār, 6/373, HM Saeed]

وأما قطع الإصبع الزائدة ونحوها: فإنه ليس تغييرا لخلق الله وإنه من قبيل إزالة عيب أو مرض فأجازه أكثر العلماء خلافا لبعضهم
[Takmilah Fathul-Mulhim, 5/116]

ان احتاجت الى الوشم للمداواة جاز وإن بقي منه أثر وقيل متعلق بكل ما تقدم. أي: لو كان بها علة فاحتاجت الى أحدها لجاز قال النووي: فيه إشارة الى أن الحرام هو المفعول لطلب الحسن، أما لو احتاجت اليه لعلاج أو عيب في السن و نحوه فلا بأس
[Badhl al-Majhūd, 12/199, Dar al-Basha’ir]
[Lam’āt al-Tanqīh, 7/412, Maktabah Rahmāniyyah]
[al-Kawkab al-Durri, 6/349, al-arwaqah]
[‘Umdatul al-Qāri, 19/225, Dar Ihya’ Al-Turāth]
[Fath al-Bāri, 10/377, Dār al-Ma’rifah]
[Tafsīr al-Qurtubi, 5/393, Dār al-Kutub al-Misriyyah]

ابرو بہت زیادہ پھیلے ہوئے ہوں تو ان کو درست کر کے عام حالت کے مطابق کرنا جائز ہے۔
[Ahsanul Fatāwa, 8/76, HM Saeed]

بہر حال مفسرین نے اس کي جو تشریح کي ہے اور قرآن میں جس موقع پر اس کا ذکر کیا گیا ہے اس سے مجموعي طور یہ بات سمجھ میں آتي ہے کہ کسي بھي چیز میں ایسي تبدیلي جس سے اس کي خلقت کا اصل مقصد فوت ہوتا ہو یا اس سے ایسا کام لینا جو اس کے فطري تقاضوں کے خلاف ہو “تغییر خلق”۔۔۔ تغییر خلق کی اس تشریح کے بعد ان تمام اعتراضات کی جڑ کٹ جاتی ہے۔۔۔آپریشن یا اس قسم کے بعض دوسری جزئی مسائل کو لے کر اٹھاۓ جاتے ہیں، اس لۓ کے یہ تمام چیزیں وہ ہیں جس سے اس کے اصل مقصود میں نقص پیدا ہونے کے بجاۓ کمال پیدا ہوجاتا ہے اور اس سے قدرت کے منشاء تخلیق کو کوئی ٹھیس نہیں لگتی۔
[Jadid Fiqhi Masa’il, 5/67, Zamzam]