Ruling on operations to repair the hymen
Question

                For some reason a woman tore her hymen. Is it permissible for her to have it repaired surgically?
Praise be to Allah.
This matter is one of the issues that
      have been raised in the modern age, so we should look at each of the two
      scholarly opinions on the matter and indicate which one we believe to be
      more correct.
      
       The first opinion is that it is not
      permissible to repair the hymen at all.
 The second opinion is more detailed:
1.If the rupture of the hymen was caused by an accident
      or by an action that is not considered in sharee’ah to be a sin, and was
      not caused by intercourse within the bounds of legal marriage, then we
      look at the following issue:
If
      it is deemed most likely that the girl will suffer hardship and unfair
      accusations because of the customs and traditions of her society, then
      doing this operation is obligatory. If that is not the case, then it is
      still better to do the operation.
2.If the rupture was caused by intercourse within the
      bounds of legal marriage, as in the case of woman who has been divorced,
      or by zinaa (illicit sexual activity i.e., outside the bounds of marriage)
      in a case that is well known among the people, then it is haraam to do
      this operation.
3.If the rupture was caused by zinaa in a case that is
      not well known among the people, then the doctor has the choice of either
      repairing it or not repairing it, although it is better to repair it.
The points on which the scholars differ
 The differences between these two
      opinions are confined to the first and third cases outlined above. With
      regard to the second case, they are agreed that this operation in haraam
      in such situations.
 Evidence (daleel)
The evidence for the first view (that it is
      completely haraam).
 Firstly: repairing the hymen could lead
      to mixing of lineages, as a woman could become pregnant from a previous
      liaison, then she gets marriaed after having her hymen repaired, which
      then leads to the pregnancy being attributed to her husband, thus mixing
      halaal with haraam.
 Secondly: repairing the hymen involves
      looking at that part of the ‘awrah which is to hidden most.
 Thirdly: repairing the hymen makes
      iteasy for young women to commit the sin of zinaa, because they know that
      they can have the hymen repaired afterwards. 
Fourthly: there is the matter of good and bad
      consequences, or pros and cons. If it is possible to achieve the good
      consequences whilst warding off the bad consequences, then we should do
      that. If the bad consequences outweigh the good consequences, we should
      ward off the bad consequences and not worry about the good consequences,
      as the fuqahaa’ of Islam have stated. 
If we apply this principle and look at the
      evil consequences that result from repairing the hymen, we will understand
      that it is not permissible to do this operation because of the enormity of
      the evil consequences that result from it. 
Fifthly: one of the principles of Islamic
      sharee’ah is that something harmful cannot be removed by something else
      that is also harmful. One of the implications of this principle is that
      “it is not permissible for a man to prevent his land from being flooded
      by diverting the flood waters onto someone else’s land.” By the same
      token, it is not permissible for a girl and her mother to remove harm from
      themselves by having the hymen repaired and thus causing harm to the
      husband. 
Sixthly: the basic idea of repairing the hymen
      is not permissible according to sharee’ah because it is a kind of
      deceit, and deceit is forbidden in Islam. 
Seventhly: repairing the hymen pavest he way
      for girls and their families to tell lies about the real reason why the
      hymen was ruptured, and lying is also forbidden in Islam. 
Eighthly: repairing the hymen paves the way
      for doctors to resort to performing abortions for the purposes of
      concealing sin. 
Evidence for the second opinion: 
Firstly: the texts indicate that it is
      permissible and is encouraged to conceal sins, and repairing the hymen
      helps to achieve that in cases where this operation is permissible. 
Secondly: if a woman who is innocent of any
      immoral action is allowed to have this operation so as to leave no room
      for suspicion, this will ward off unjustice for her and will achieve the
      aim prescribed by sharee’ah of thinking well of believing men and women. 
Thirdly: repairing the hymen has to ward off
      harm . If a woman was left without having this operation done, and her
      husband were to notice that, it would cause trouble for her and her
      family, and if the matter became well known among people, the family may
      never be able to find marriage partners for their daughters. So they are
      permitted to ward off harm because they are innocent in this case.
 Fourthly: the fact that a Muslim doctor
      may perform this operation in order to conceal the illusionary evidence of
      has a general educational impact on society, especially where the
      psychology of young women is concerned. 
Fifthly: the objection of deception does not
      exist in cases where we have determined that it is permissible to repair
      the hymen. 
Which view is more correct? 
The view which is more correct- and Allaah knows best – is that which states that it is not
      permissible to repair the hymen at all. This is for the following reasons: 
Fisrtly: because the reports quoted as
      evidence by those who have this view are saheeh. 
Secondly: with regard to the evidence quoted
      by those who favour the second view, they may be dealt with as follows: 
The response to the first :
The concealing that is required in Islam is
      that described in the texts as a concealing of sin, but this aim is not
      achieved by repairing the hymen. Basically it is haraam because it
      involves uncovering the ‘awrah and opens the door to evil. 
The response to the second :
Preventing the husband from thinking badly of
      the woman may be achieved by informing him of the situation before
      marriage. If he accepts it, this is fine, otherwise Allaah will compensate
      her with someone better. 
The response to the third :
The evil consequence mentioned cannot be
      avoided entirely by doing this operation, because there is the possibility
      that the husband may find out about it, even if that happens by way of
      someone else telling him. He should be told about it, and if he accepts
      then the evil consequence is not longer an issue, as is also the case if
      he decides not to go ahead with the marriage. 
The response to the fourth :
Even though there are some positive aspects to
      this concealment, there are also negative consequences, such as making it
      easy for women to commit zinaa. Warding off evil consequences takes
      priority over gaining benefits. 
The response to the fifth :
We do not accept that there is no deception
      involved, because this hymen is renewed, it is not the original hymen. If
      we accept that there is no deception of the husband involved in cases
      where the hymen was broken as a result of jumping and so on, we cannot be
      sure that there is no deception in cases where it was broken as a result
      of an attack on the woman. 
Secondly: blocking the routes that could lead
      to harm, as mentioned by those who favour the first opinion, is a very
      important matter, especially in cases that have to do with the violation
      of the sanctity of private parts and the evil that can undoubtedly result
      from permitting the repair of hymens. 
Thirdly: the basic principle in Islam is that
      it is haraam to uncover, touch or look at that which is ‘awrah. The
      excuses mentioned by those who favour the second opinion are not strong
      enough to let operations to repair the hymen be exempted from this general
      rule. So we have to adhere to this ruling, and say that it is haraam to do
      operations to repair the hymen. 
Fifthly [sic]: the evil consequence of false
      accusations being made can be dealt with by obtaining a medical
      certificate after the event to prove the woman’s innocence. This is the
      best way, and by doing this there is no longer any need to do an operation
      to repair the hymen. 
 For all of these reasons, it is not
      permissible for a doctor or a woman to do this kind of surgery, and Allaah
      knows best.
 (See Ahkaam al-Jaraahah al-Tibbiyyah
      wa’l-Athaar al-Mutarattibah ‘alayhaa  by Dr. Muhammad ibn
      Muhammad al-Mukhtaar al-Shanqeeti, p. 403)
Some contemporary scholars have issued fatwas
      stating that surgery to repair the hymen is permissible in the case of
      rape victims and those who have repented (from zinaa), but it not
      permissible in the case of women who have not repented, because this is
      helping her to continue committing that sin. By the same token, a woman
      who has previously had intercourse is not permitted to do this operation
      because this is helping her to deceive and cheat a future husband, since
      he will think that she is a virgin when this is not the case. And Allaah
      knows best