Medical Issues: Gender Change

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Changing gender is impermissible unless there is a reliable evidence, according to science and `urf, that the person who wants to undergo such an operation belongs to the opposite gender, in case of which undergoing the said operation is permissible without taking into consideration the secondary rules which may apply here like the rules on looking at private parts of non-maḥrams or touching them. The same ruling applies if their belonging to the opposite gender is not proved but their belonging to their apparent gender is not proved either and they suffer from severe psychological problems, in case of which it is not remote to say that undergoing the said surgery/s is allowed.

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There is no objection to it in itself provided that one avoids ḥarām preliminary steps.

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There is no objection to dissecting a corpse when saving a respectful life, exploring new ideas in medical science that are necessary for the society, or obtaining information regarding a disease that threatens life. However, it is obligatory not to make use of the dead body of a Muslim, where possible. Extracted parts of the dead body of a Muslim must be buried with the same body unless burying them with the body proves difficult or unbearable. In this case, it is permissible to bury them separately or alongside another dead body.

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If getting to the truth hinges upon it, there is no objection to it.

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It is permissible to dissect the body of an aborted fetus if saving a respectful life, achieving new medical information necessary for the society, or getting more information about certain diseases that threaten life depends on it. However, where possible, one should not make use of a Muslim dead fetus which had gained a soul.

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As the question goes, there is no harm in removing platinum pieces from the dead body provided that it is not considered as disrespect to the deceased.

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As to the graves of Muslims it is not permissible to do so unless there is a pressing need for the bones for medical purposes and it is impossible to obtain such bones from the graves of non-Muslims.

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There is no harm in it in itself provided that the implanted hair is taken from an animal whose meat is ḥalāl or human hair is used.

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If the removal of the organs from the patient’s body leads to his death, it amounts to murder. Otherwise, there is no objection to it provided that it is done with the person’s permission.

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There is no objection to it provided that it is done with the permission of the person in their lifetime or when saving a respectful life is contingent upon it.

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It is ḥarām to remove the cornea from the dead body of a Muslim. Fifty dinars are payable as blood money in such a case. Should it be done with the permission of the dead person in his lifetime, there is no objection to it and paying blood money is not necessary.

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Should the procedure be possible so that it would result in the testis becoming part of his body after cure; there is no objection to that insofar as matter of being najis or pure is concerned. Nor is there any objection to it in respect to his ability to have children and that the children are rightfully referred to him. Also, there is no harm in his using therapeutic hormones to maintain his sexual activity and preserve his manhood.

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There is no objection to the living mukallaf donating or selling his organs in order that the sick may make use of them provided that he will not be considerably harmed. Indeed, this becomes obligatory when it becomes the only way to save a respectful life, in case one is not going to put himself in an unbearable situation and it is not harmful for him.

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If the removal of the organs from the patient described in the question would precipitate his death, it is not permissible. Otherwise, if the removal of such organs is made with his prior permission, or the use of the removed organ is the only way to save a respectful life, there is no objection to it.

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There is no harm in making use of a dead person’s organs for transplantation in the bodies of other people in order to save their lives or treat their illnesses. There is no objection to writing this in one’s will. This ruling, however, does not cover those parts of the body, whose removal could amount to muthlah of the body itself, or severing them would violate the dignity of the dead according to established the common view.

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There is no harm in it in itself.

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What makes it necessary to look at or touch a woman’s body is confined to what the diagnosis and treatment of the illness require. As to its limits, it is judged by the degree of the need for it.

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It is impermissible to do so except for necessary cases.

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When treatment makes it necessary for the doctor to touch and look at her body, and it is not feasible for the patient to see a woman doctor, there is no objection to it.

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If it is feasible to carry out the examination through the mirror and there is no need for her to look at the woman’s private parts or to touch it. It is not permissible.

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If it is feasible to go about this with the clothes on or by wearing gloves, there is no need for direct contact, by the opposite sex, with the patient’s body. It is, therefore, not permissible.

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Plastic surgery is not a treatment for an illness. Accordingly, it is not permissible to either touch or look at the body unless it is done to treat burns and the like, and it is necessary to touch the body or look at it.

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It is ḥarām for anyone other than the husband to look at the woman’s genitals. The ban includes the treating male/female doctor unless it is necessary on medical grounds.

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If the examination and the treatment require ḥarām looking or touching, it is not permissible for the woman to see a male gynecologist unless it is not feasible to consult a skilled female gynecologist who may serve the purpose or it is too difficult to do so.

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There is no objection to it if it is intended for medical treatment, the treatment is dependent on it, and it is not possible for his wife to do it.