View Full Version : Is it haram to take a psychology human sexuality class?

08-27-2013, 03:51 AM

I'm a psychology major, and I'm enrolled in a human sexuality course for this semster. I was wondering, is it haram? It's an online course. Today was the first day back. Since it's an online course, I looked through the powerpoints to make sure it's safe....but there was an explicit picture, and I already feel so ehhhhhh. Anyway, I didn't think it's so bad because you are gaining knowledge, but I hate the fact that there are haram pictures on some of the powerpoints, and I know that our eyes speak on judgement day. Should I drop the class?

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08-27-2013, 04:51 AM
There is no doubt that one of the things that Muslim societies need is female Muslim doctors who can examine and treat Muslim women. Many Muslims experience acute embarrassment when there is a need for a female doctor to treat a wife, daughter or sister, but only a male doctor can be found. Hence if a Muslim woman studies this noble profession she will be fulfilling a major shar‘i interest.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: There is no doubt that learning medicine is a communal obligation (fard kifaayah) as the scholars stated, because the people’s interests cannot be served except by means of it, and that which is essential to serving the people’s interests comes under the heading of communal obligations even though it is not an act of worship. Hence the scholars said, when listing their general principles: Professions that people are in need of are communal obligations -- such as manufacturing, carpentry, blacksmithing, and so on. If there is no one to practice these professions so as to meet the needs of the Muslims, they become communal obligations upon the Muslims.
Based on that we say: it is obligatory for Muslims in Muslim countries to learn and practice medicine so that they will have no need of other doctors who are Christians and so on.
End quote from Fataawa Noor ‘ala ad-Darb (tape 9)

The basic principle is that a female medical student should seek an environment that is not mixed and she should choose a serious academic environment. She should also adhere to Islamic rulings that pertain to her study with regard to looking at or touching ‘awrahs (private parts). It is not permissible for her to do that except within the limits of study and learning. Although looking at and touching ‘awrahs is basically haraam, nowadays it is not possible to learn medicine properly except by means of theoretical and practical studies. In order to fulfil this shar‘i need for female Muslim doctors, it is permissible for a female student to look at and touch the private parts of men and women for the purpose of learning. This ruling applies equally to both male and female students.

The scholars of the Standing Committee was asked:
He is studying in the faculty of gynaecology and obstetrics, and there are some practical cases that the student is required to observe, and this is required in order to pass this subject so that he can move to the next stage. This causes problems for us. We hope that you can issue a fatwa on this topic.

They replied:
The basic principle is that it is obligatory to cover the ‘awrah for both men and women. The ‘awrah for men is from the navel to the knee. In the case of a woman, her entire body is ‘awrah apart from the face and hands when praying and when in ihram. If she can see non-mahram men and they can see her, it is obligatory for her to cover her face and body, whether that is in prayer or in ihram for Hajj or ‘umrah. It is permissible to uncover the ‘awrah in the case of necessity and it is permissible to look at it if a shar‘i interest will be served by that. That includes female and male students looking at women during surgery that has to do with gynaecology and obstetrics, so that they can pass this subject and move on to the next stage, and so on until the students (both male and female) graduate. The shar‘i interest which justifies the view that this is permissible is having enough Muslim doctors, both male and female. If that is forbidden among the Muslims, it will result in a need for male and female doctors who are not Muslim, which will bring many negative consequences. Islamic sharee‘ah seeks to achieve benefits and ward off harm.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan.
End quote from Fataawa al-Lajnah ad-Daa’imah, 24/411, 412

Shaykh Muhammad ibn Saalih al-‘Uthaymeen thinks that looking at ‘awrahs for the purpose of learning medicine is permissible because looking at ‘awrahs is forbidden because of what it may lead to (and not in and of itself), and as that is the case it may be permissible in the case of need. And the need of Muslim societies for female doctors cannot be denied. So it is permissible for male and female students to look at ‘awrahs for the purpose of learning medicine.

The shaykh (may Allah have mercy on him) was asked:
What is the ruling on uncovering the woman’s ‘awrah for the purpose of finding out the symptoms of illness? What is the ruling on female students for whom the ‘awrahs of female patients are uncovered for the purpose of learning?

He replied:
There is nothing wrong with a woman uncovering that which it is obligatory for her to cover, for the purpose of medical treatment, investigating symptoms and diagnosing disease, because that is a case of necessity, and necessity makes such normally haraam things permissible. The well-known principle of the scholars is that what is forbidden for what it may lead to (and not in and of itself) may be permitted in cases of necessity, and what is forbidden in and of itself may be permitted in cases of extreme necessity. They (the scholars) gave several examples of that, such as looking at that which it is not ordinarily permissible to look at of a woman in the case of necessity; thus a suitor may look at that which it is not ordinarily permissible to look at for the purpose of marriage. The same applies in this case that our brother has asked us about. It is permissible for a male doctor to examine a woman in order to find out what the sickness is and diagnose its symptoms.
End quote from Fataawa Noor ‘ala ad-Darb, tape 9

To sum up: what is needed for the purpose of learning a profession, such as looking at or touching ‘awrahs, is permissible in cases of necessity.

In principle a woman is ordered to remain at home as Allaah Says (what means): {And stay in your houses.}[Quran 33:33] Even though this message is addressed to the wives of the Prophet icon1 2 - it includes all the Muslim women, as stated by Al-Qurtubi icon6 2 - . However, if there is a need for a woman to go out of her home to work then this is permissible.

There is no religious harm for a woman to study medicine and work as a doctor provided the religious requirements are met, like her wearing the Hijaab, not being in seclusion with men, not applying perfume when going out and avoiding talking to marriageable men unless for a necessity while avoiding speaking to them in a soft manner. So, if these requirements are met, it is permissible for her to work as a doctor.
It can even be desirable for her to work as such if the Muslim society needs a female doctor who would examine female patients.

As regards a female doctor examining male patients, then this is forbidden in principle. Examining male patients requires looking at them, touching them, mixing with them, looking at their 'Awrah (parts of the body that must be covered in Islam), and this is not permissible except for a dire necessity.

Finally, we advise you to continue studying medicine while observing the above-mentioned religious requirements and to specialize in medicine whereby you will be only dealing with female patients and a field that has nothing to do with men. Indeed, Muslim women are in need of female doctors to examine them, so if a Muslim woman studies medicine in order to benefit her Muslim sisters, she will be rewarded, Allaah willing. In such a way, she will also be far from mixing with men and examining male patients.

Muslim Woman
08-29-2013, 05:49 AM

ask a Mufti ?

Darul Ihsan Islamic Services Centre
Website: http://www.darulihsan.com/
Email: fatwa@darulihsan.com
3rd Floor, Gem Towers
98 Overport Drive, Durban, South Africa
P.O Box 76474, Marble Ray, Durban, 4035
Tel: 08611 IHSAN (44726) - Fax: 031 207 3749

09-02-2013, 11:40 PM

I think you need to think about whether this course will be beneficial to you or not. If you are not required to take this course, or you have a choice of doing other subjects, perhaps you can choose something safer. Not all knowledge is beneficial, so we seek refuge in Allaah :swt: from knowledge which does not benefit. And Allaah :swt: knows best.

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09-12-2013, 02:26 PM
:salam: sister,

Please consider the following advice with regards to pursuing this type of information:

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh


Medical Definition:- Sex therapy is the treatment of sexual dysfunction, such as non-consummation, premature ejaculation or erectile dysfunction, low libido, unwanted sexual fetishes, sexual addiction, painful sex or lack of sexual Blue Test Tube - confidence, assisting people who are recovering from sexual assault, problems commonly caused by stress, tiredness and other environmental and relationship factors. Sex therapists assist those experiencing problems in overcoming them, in doing so possibly regaining an active sex life.

Sexual Therapy in the light of shariah:-

exual therapy whereby patients are required to explicitly divulge the sexual encounters that they have with their spouses will not be permissible in terms of Shari’ah. First of all, if a husband and wife are experiencing problems in their sexual lives, each of them should refer the matter to doctors of their own sex and not to doctors of the opposite sex. Secondly, when consulting with such doctors, they should then give a broad outline of the problem/s that they are experiencing and not go into the finer details of their sexual encounters. For instance the husband could explain to the male doctor his complication/s with regard to erectile dysfunctions or premature ejaculation, etc.

Similarly, the woman could explain to a female doctor her problems with regard to painful penetrations, frigidity, etc. This type of exposition of their problems should be sufficient for the doctor to be able to diagnose their problems and prescribe some appropriate medical solution. Western sexual therapy that requires the spouses to explain the nitty-gritty and finer details of their sexual encounters and performances in bed has no place in Shar’iah. Such vivid and detailed description would be tantamount to having sex in full view of the doctor.

A Hadeeth of Rasulullah (sallallahu alaihi wasallam) warns: - “Amongst the worst grade of people on the Day of Qiyamah will be that man who has intercourse with his wife in privacy, but then goes and divulge its intimate details (to others).”
[Recorded in Sahih Muslim, Vol. 1, Pg. 464].

Commenting on the above Hadeeth, Allamah Nawawi (Rahmatullahi alaih) writes: -

“In this Hadeeth man has been prohibited from divulging and vividly describing the details of the intimate contact that he has with his wife.” [Ibid].

In a Hadeeth of Abu Dawood, Rasulullah (sallallahu alaihi wasallam) once asked the Sahabah (radhiallahu anhum): “Is there any man from amongst you who, when he goes to his wife and closes the door behind him, enjoys the privilege of being intimate with his wife in such complete secrecy that he is also blessed with a curtain of concealment by Allah Ta’ala?” The Sahabah (radhiallahu anhum) replied, “Yes!” Then Rasulullah (sallallahu alaihi wasallam) asked: “Is there any such man who then sits (with other people) and (divulging details of his intimacy with his wife), says that ‘I did this and that (in the bedroom)’?” The men (amongst the Sahabah (radhiallahu anhum) all remained silent. So then Rasulullah (sallallahu alaihi wasallam) posed the same question to the women that “Is there any woman amongst you that divulges these secrets to others?” The women too, remained silent. Then, one lady got the courage to speak and (drawing the attention of Rasulullah sallallahu alaihi wasallam), she said, “The women talk of these things and so do the men!” Rasulullah (sallallahu alaihi wasallam) then said, “Do you know what such behaviour is akin to? It is like a female Shaytaan meeting a male Shaytaan in an alley and indulging in sexual intercourse in full view of the public!”
[Recorded by Abu Dawood, Vol. 1, Pg. 296].

On the basis of the above Ahaadeeth, neither would it be permissible for a person to explicitly divulge the intimate sexual encounters that he has with his/her spouse in the bedroom, nor would it be permissible for a Muslim doctor to pry into a couple’s private lives to fish out such explicit details. [2.1] I

n the same vein, it would also be prohibited for a patient to view and for a Muslim psychiatrist to show -as part of the their “therapy” (sic) - such videos to patients that that depict explicit sexual acts.

Furthermore, as a general rule, Shari’ah has forbidden us from deploying Haraam means as a “cure” for problems and ailments.

Hence a Hadeeth of Rasulullah (sallallahu alaihi wasallam) states: - “Do not treat your ailments with Haraam.”

[Recorded by Abu Dawood, Vol. 2, Pg. 185].
Watching such explicit sexual acts being performed on video can never be condoned in Shari’ah, and no amount of “therapy” arguments can ever legalize it. Sometimes these so-called western “therapy” procedures even defy common logic!

Watching such videos would result in a combination of many sins; for instance watching the private parts of strangers, watching such sexual acts being performed that are meant to be confined to the bedroom, etc, etc. We should vanquish ourselves to the Shariah and leave the matter to Allah Ta’ala.

And Allah Ta'ala Knows Best

Wassalamu Alaykum

Ml. Mohammad Ashhad bin Said
Correspondence Iftaa Student, Mauritius

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah


As brother Muhammad has mentioned, not all knowledge is beneficial - in fact, some knowledge can actually be harmful to us and be the means of distancing ourselves away from Allah.

So, consider carefully the courses that you chose to enroll into.

Irrespective of the honour, title, income or any other worldly gain that may be achieved - ask yourself: "Will this action cause the pleasure, or displeasure of my Rabb in any way?"
If we place ALLAH before and above anything and everything in our lives, then we only stand to be from the successful ones, in shaa Allah.

Do not be swayed by the lifestyles of modern man.
Today, society will try to convince you that the most filthy and shameful acts are acceptable. It is a society that has lost all sense of morals and all fear of accountability. A society that is led by nafs and desires.

There are many, many ways to be of benefit to the ummah and mankind at large - through means that will be pleasing to Allah and His Nabi (sallalahu alahi wasalam).

May we not use our sight, hearing, intellect, our health, our money and all the other resources that Allah has blessed us with - against Him. May we cherish such bounties, and make it the means of showing Allah how much we appreciate Him - but using these blessings in ways that will be most beloved to Allah.


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