What is the Ruling on Circumcision for Women?
Posted by Shaykh on May 1, 2010 in Circumcision, Featured, Taharah | 25 comments
Question:
Assalamu Alaikum
What is the mu`tamad qowl (relied upon position) of the Shafi`ee Mazhab regarding the khatnah (circumcision) of women? Is it wajib (obligatory) or sunnat?
Also, what if a woman was ignorant if it being wajib will it be incumbent on her during her advanced age to perform khatnah?
Jazakumullah
Answer:
الحمد لله رب العالمين ، وصلى الله على سيدنا محمد وعلى آله وصحبه أجمعين، وبالله التوفيق
الختان واجب على الرجال والنساء عندنا (المجموع: 1: 164)
ويمنع من ختان الكبيرة لخوف التلف (الروضة: 3: 384)
Circumcision is obligatory upon men and women according to us (i.e. the Shafi’is). (Majmu’ of Imam An-Nawawi 1:164) The circumcision is wajib upon men and women according to the rājih qawl of Shāfiʿī madhhab. In a situation a woman is in her advanced age, it is not permissible to circumcise her if it may harm her (al-Rauḍah of Imam An-Nawawi: 3: 384).
والله أعلم
Allah knows best
Answered by:
Sidi Abdullah Muḥammad al-Marbūqī al-Shāfiʿī
Checked by:
Al-Ustāż Fauzi ibn Abd Rahman
Clarification:
Shaykh Nuh Keller translates and comments in his Reliance of the Traveller (عمدة السالك):
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As Salamu Alaykum
I was told by Shafi’i fiqh teachers that many contemporary Shafi’i fiqh scholars hold this practice almost obsolete.
I am not sure what you mean by your statement. If you mean that the Shafi’is no longer practice this act, then that is incorrect. It is still practiced, alhamdulillah, in Malaysia, Somalia (and I am not referring to those who practice the cultural FGM), and elsewhere.
As Salamu Alaykum Sidi Abul Layth
This was the marginal note that I wrote in my Reliance of the Traveller class at sunnipath.com with Shaykh Hamza Karamali.
My actual note is “Modern Shafi’i scholars say that female circumcision should no longer be practiced [ it is an almost obsolete practice ]”
This is further reinforced in the Q and A on sunnipath:
[And living Shafi`i scholars in many lands mention that given that the correct practice has become an almost-lost art, the ruling within the school of the prevalent forms of circumcision would be impermissibility ]
http://qa.sunnipath.com/issue_view.asp?ID=4932
Wa’alaykum Salam Sidi ‘Ali,
The opinion voiced on SunniPath is one of precaution. Their fear is that the term “circumcision” will be misunderstood and result in clitoral extraction or something unsanctioned by our school, such as FGM.
This is certainly true in some areas, especially Africa where such abuses occur, may Allah save us, but the ruling of our school still stands and with Sunnic proofs. What also perplexes me is that they talk of the “Hanbali and Hanafi” dispensation, yet their dispensation is not one of “forbiddance” or even “dislikedness”, but rather of a recommended nature as alluded to within their fatwa.
So in fact, if they are taking the rukhsah (dispensation), they are making a Sunnah ignored, and implying that “the ruling within the school of the prevalent forms of circumcision would be impermissibility”, or tahrim, which is not the Hanbali or Hanafi view.
In Malaysia and Brunei, for example, Shafi’i Havens, the Sunnic circumcision of removing the clitoral hood is performed and is done correctly by medical professionals. Such is why you will see the Malaysian scholars of our School, may Allah bless them all, such as Shaykh Fawzi and Sidi Abdullah Al-Marbuqi and the Committe of Fatwa in Malaysia, upholding this obligation, just as it is upheld for males as well. Shaykh Fawzi and Sidi Abdullah are certainly voicing the relied upon opinion, and upholding the tradition of our school.
As for SunniPath’s precautionary stance, then we made it clear to add the notes of Shaykh Nuh Keller for clarification, and such knowledge should be sufficient for the follower of the Shafi’i school in determining what is correct and what is not.
was-Salam,
Abu Layth
As Salamu Alaykum Sidi Abul Layl
Jazakallahu khair for your clarification. What would be the most appropriate ruling for us here in America? Are there doctors skilled enough to perform female circumcision here? I’m not debating the mu’tamad of our school, I’m finding out if its practical for many of us in the West?
Salaams
is there any dhaahir benifit in female circumcision? Does anyone know? Does it increases or decrease plessure for either of the parties or bothe?
what exactly is removed & is it as simple as that of male circucision where a cap is put on & then you cut arround?
Must say this is one practice that is unknown in my home I we have a strong shafi’ comunity. Allah increase us & give us understanding.
Salamu ‘alaykum,
The procedure is called clitoral hood reduction. This is actually a common cosmetic procedure done in the “Western world”. The aim is to increase pleasure for the woman.
was-Salam,
Abu Layth
Salaams
Some Somali brothers that I studied with use to joke about it. They said that it prevents a girl from having any pleasure out side of intercourse, so mere fondling would not really arouse her. Thus protecting the girl from shame & zina.
Wa’alaykum Salam,
In Somalia they perform FGM, not the Sunnah female circumcision. It is certainly not a joking matter.
was-salam
Assalaamu alaykoem.Can u please explain to me what this FGM means and what it entails.
Female Genital Mutilation involves the removal of the clitoris, or a large part of it. Sometimes they also sew up the vagina leaving only enough space to urinate. All of this is misguidance and has nothing to do with the Sunnah.
May Allah save us from such acts of tyranny. .jazaakallah for the explanation brother abu layth
I wanted to add to this a discussion of a good fatwa given by Shaykh Muhammad Afifi Al-Akiti in 1996:
“Verily in the Messenger of Allah you have a good example for anyone whose hope is in Allah and the Last Day, and who engages much in the praise of Allah.” (33:21)
“The practices related to Fitrah are five: circumcision, shaving the pubic hair, trimming the moustache, cutting the nails and removing the hair of the armpits.” (Related by Bukhari, al-Muwatta & the Group)
Contrary to the Jewish tradition, in Islam circumcision (Khitan) is not a symbol of Allah’s covenant with humans. Furthermore it is not mentioned anywhere in the Qur’an and most references to circumcision occur in the examples and traditions of the Prophet (s.A.w.) and those of his companions.
“And whatsoever the Messenger of Allah gives you, take it. And whatsoever he forbids you, abstain (from it).” (59:7)
The Hadith, the acts and the approvals together constitute the Sunnah. This is the second source of Islamic Law. The Ahadith are not to be confused with the Qur’anic verses which the Prophet (s.A.w.) recited and reported, but did not compose himself. If the ruling is not found in the Qur’an, it is looked for in the Ahadith. Once a sound Hadith is found, it is acceptable. So if the matter is not mentioned in the Qur’an, this does not affect in any way the validity of a ruling found only in the Hadith. This is how the Fuqaha’, (Jurists who posses the skills and tools) derive Islamic rulings with respect to the first two primary sources of Islamic Law – the Qur’an and the Sunnah. And there are also other sources such as Qiyas and Ijma’. Usually it is not a straight forward process as some might think, just like an architect building a house. And that is why it is necessary when deliberating about any Fiqh issues, it has to be according to the Qur’an and Sunnah and facilitated with the guidance of the scholars of Islam.
“O’ you who believe, obey Allah and obey His Messenger and those of authority (Ulama’) among you.” (4:59)
Circumcision is the surgical removal of the skin surrounding the head of the boys penis (Hasyafah) and the skin dangling above the girl’s vagina. Circumcision, Khitan, falls under the category of Sunan al-Fitra. These are acts that come naturally to human beings to cleanse and to keep pure. Here Fitra stands for the Sunnah of the Prophet of Allah (s.A.w.). The conduct of our Prophet (s.A.w.) is compatible to nature and Fitra here implies the inner sense of cleanliness.
As-Shawkani said in his book Nayl al-Awtar (1/184):
“What the Prophet (s.A.w.) means by Fitra is that if these characteristics are followed by a man, he would be described as a man of Fitra, which Allah (s.w.t.) has gifted his servants with, and encouraged them to follow, so that they attain a high degree of respectability and dignity.”
Allah (s.w.t.) ordered Prophet Muhammad (s.A.w.) to follow the religion of Ibrahim (a.s.). when Allah says:
“Then We inspired you: ‘Follow the religion of Ibrahim, the upright in Faith’.” (16:123)
And part of the religion of Ibrahim is circumcision.
The prophet (s.A.w.) said: “The Prophet Ibrahim circumcised himself when he was eighty years old and he circumcised himself with an adze.” (Related by Bukhari, Muslim & Ahmad.)
Ibn Abbas (r.a.) was asked “How old were you when the Prophet (s.A.w.) died?” He replied, “At that time I had been circumcised. At that time people did not circumcise the boys till they attained the age of puberty (Baligh).” (Related by Bukhari)
Most Fuqaha’ say that circumcision is obligatory upon the men and this is the opinion of Jumhur (the majority of the scholars). If it were not obligatory, then Prophet Ibrahim (a.s.) would not have troubled himself at such a later stage of his life. However, the Hanafi and the Maliki schools consider male circumcision only as Sunnah Muakkadah – the Stressed Sunnah, not obligatory but is still strongly recommended. This is the most lenient position in Shari’ah, regarding male circumcision. This is based on the Hadith:
“Circumcision is Sunnah for men, a noble action for women” (Related by Ahmad & al-Bayhaq)
And al-Hasan al-Basri said: “That all peoples, white and black, Romans, Persians and Abbysinnians accepted Islam in the time of the Prophet (s.A.w.) and none of them were investigated concerning circumcision”
The Shafi’i school says that circumcision is obligatory (Fard) upon the men and the women. While Imam Ahmad said: “Circumcision is obligatory (Wajib) upon the men and it is only good for the women”.
Ibn Abbas, one of the most liberal Fuqaha’ among the Sahabah recommends circumcision strongly, saying that the prayer (Solah) and the Hajj of a man who is not circumcised are of no value. Imam Malik said that an uncircumcised man cannot lead the prayer although Qadi Iyadh, one of the later Maliki scholars from the Murabitun (western Muslimdom) says that it is Makruhat (disliked) for the uncircumcised Imam to lead the prayer. Ibn Hajr al-Haytami’s work of al-Zawajir ‘an Iqtiraf al-Kaba’ir which is similar to ad-Dhahabi’s work of al-Kaba’ir (the Great Sins), lists down actions that the Jumhur of Fuqaha’ has agreed upon as acts of misconduct. Under the chapter of ‘Justice’, Ibn Hajr writes: “men not getting circumcised, even after having reached puberty (Baligh) is an enormity” if done so without a valid reason.
For more detailed references see: Al-Sharh al-Kabir 2/126; Sharh ar-Risalah 1/393; Al-Mughni 1/58; al-Qawanin al-Fiqhiyyah pg. 192; al-Ifsah li Ibn Habirah 1/206; al-Darar al-Mubahah fi al-Hazr wa al-Ibahah li al-Shaybani al-Nahlawi pg. 33 and Sharh al-Inayah ala al-Hidayah fi Takmilah al-Fath vol. 8 pg. 99.
Circumcision for New Muslims?
Another Hadith demonstrates further the importance for male circumcision:
The Prophet (s.A.w.) told a man who had just embraced Islam,
“Remove the hairs from the time of disbelief from you and get yourself circumcised.”
(Related by Ahmad, Abu Dawud & al-Bayhaq)
Shaykh Abdullah Nasih Ulwan wrote in Tarbiyatul Awlad fil Islam (1/124):
“Circumcision has been ordered. It is one of the Fitra (natural) acts of cleanliness. It has been legislated as a completion of purification in the case of men. For that reason, it is obligatory. The Hadith: “Remove the hairs from the time of disbelief from you and get yourself circumcised.” apparently implies obligation (…) However, if it may cause the new Muslims to flee from Islam, this order may be delayed after they have become steadfast in Islam and they love Islam.”
For the new Muslims, circumcision would be a firm sign of commitment to the new Faith. Circumcision for men is a very simple operation, and does not cause much complications. It is a minor operation in which the foreskin of the male sexual organ is cut away. Jerome and Julia Rainerm writes: “The hygienic value of circumcision has today been generally conceded, and some physicians recommended the operation as a routine measure for all male infants, it is part of the routine of bathing an uncircumcised boy to draw back the foreskin and sponge the head of the penis, for general cleanliness and also to remove pasty white secretion called smegma, which accumulates under the foreskin and may lead to local irritation unless it is regularly cleansed. Whenever a new born is found to have a foreskin with urination, the physician recommends circumcision.” (Sexual Pleasures in Marriage, pages 185-186)
Shaykh Syed Mutawalli ad-Darsh says:
“The male convert should be circumcised, as this is part of the natural manners recommend in Islam. If circumcision would pose any risk to health it may be delayed until the person is fitter and more able to cope with it. The scholars refer to the example of Ibrahim (a.s.) who circumcised himself at the age of eighty. Some Muslim scholars would not accept an uncircumcised person leading prayers. Incidentally, there is no requirement of circumcision for females in Islam (…)
It is really best to have it at that earliest suitable time. That is when the weather is suitable, the health is good and there are no mitigating circumstances (…)
In conclusion, once a man becomes a Muslim at whatever age, as long as he is healthy and there are no complications, he-I stress he not she-ought to choose the right moment and be circumcised.”
The Fuqaha’ differs on two other issues relating to circumcision, which are, when to observe circumcision and the validity of women circumcision.
The Time for Circumcision:
During the time of the Prophet (s.A.w.), circumcision was done for boys at about the time of their Aqiqah, as reported in al-Bayhaq. Other Ahadith mention it being done later. The details here are not important but it goes without saying that this minor operation is easier on a baby than it is on an older boy. If it is essential, circumcision can be delayed for practical reasons, but it would be sensible to perform circumcision before the boy starts praying regularly due to practical purposes of simplifying Taharah, or being clean.
Abdullah Ibn Jabir (r.a.) and Aisha (r.a.) said:
“The Prophet (s.A.w.) performed the Aqiqah of al-Hasan and al-Hussein and circumcised them on the 7th. day.” (Related by al-Bayhaq & Tabarani)
On the timing of circumcision, as-Shawkani says (Nayl al-Awtar 1/132):
“There is nothing that states explicitly about its time. As-Shafi’i maintains its observance is necessary during minority, but the majority of the Fuqaha’ (Jumhur) hold that there is no time limit defined for circumcision. Its observance is not obligatory during the age of minority (baby) as was proven by the Hadith of Ibn Abbas (circumcised at the age of 10). A small group among the Shafi’i school holds that it is prohibited to be circumcised before the age of ten but this opinion cannot be used because there is a Hadith related from Aisha, that the Prophet (s.A.w.) circumcised Hassan and Hussein on their seventh day prior to their birth.”
Imam Nawawi says:
“…circumcision is recommended to be performed on the seventh day of infancy-the day of Aqiqah…” (Al-Majmu 1/303)
Ibn al-Qayyim writes:
“When Wahb Ibn Munabbih (a Tabiin) was asked about the wisdom of circumcising on the 7th. day he said: ‘To make it easy for the child.’” (Tuhfatul Mawdud pg.112)
While according to the Maliki school, it is better to delay the circumcision until the age when he is taught how to pray. That is between the ages of 7 and 10. (Fiqh al-Islam wa Adillatihi 3/742)
Circumcision of Girls (Khafd):
If the circumcision of women is to be done, it involves cutting only the outer portion of the clitoris and not as is done in some Muslim countries as cutting off all the entire clitoris. ‘Female circumcision’ of the type practised by some people in Somalia, Egypt and some other African countries is a mutilation forbidden in Islam.
There is a Hadith reported by Umm ‘Atiyyah: “A woman used to perform circumcision in Madinah. The Prophet (s.A.w.) said to her: ‘When you circumcise, do not cut severely as that is better for a woman and more desirable for a husband.’” (Related by Abu Dawud & al-Bayhaq)
When explaining this Hadith, the Ulama’ say this Hadith points out that if a woman is circumcised, it would make her more sensitive during sexual intercourse and that they are told not to cut off all the clitoris for this would result in sexual problems. It is only removing the prepuce (bazr) of the clitoris, not the clitoris itself, as some mistakenly assert. Most Ulama’ say that this Hadith does not convey that it is an obligation for it only carries a request. The Hadith quoted above may be speaking about a social custom where women used to be circumcised. Furthermore this Hadith is considered Da’if (a weak Hadith). Abu Dawud himself commented: “It is not a strong tradition. It has been transmitted in Mursal form (missing link of the Sahabah). A narrator, Muhammad bin Hassan is obscure, and this Hadith is Da’if.”
For most of the Shafi’i school, circumcision is obligatory upon the women. While the Hanbali school and few scholars of the Shafi’i school holds that circumcision of women is not obligatory but Sunnah, while the Hanafi and the Maliki consider it a mere courtesy to the husband. And according to some scholars, female circumcision is customarily done in a hot climate. (Fiqh al-Islam wa Adillatihi 3/741)
The medical doctors have differences of view regarding female circumcision just as our Fuqaha’ have differences of opinion regarding it. Some of the medical scholars encourage this practise while the others disagree with it. Actually the harm that is associated with female circumcision is because of either cutting it too much (as it is against the method prescribed in the Shari’ah) or the circumcision is carried out by inexperienced persons or by using dirty equipment which can cause other complications such as infections.
“Allah does not want to place burden on you. Rather, He wants to purify you and to complete His favours to you so that you may be grateful.” (5:7)
In Islam, Fitrah is of 2 types, spiritual and physical. The mental and spiritual Fitrah cleanses the heart while the social and physical Fitrah cleanses the body as in circumcision. And disparity is not stressed between the different types of Fitrah whether it is spiritual or physical, a Muslim would strive to keep close to Allah and His Messenger.
Circumcision is an important aspect of Taharah and purity, which is so strongly emphasised in Islam, for when the foreskin is not removed, urine and other secretions can collect under the folded skin. In Islamic hygiene, all Muslims regularly wash with water at the toilet in a process called Istinja’ to remove what is impure (Najas), otherwise Wudhu’ (ablution) is not acceptable. This area can become the site of very painful infections from bacterial growth and the minor operation of circumcision greatly simplifies basic hygiene for men and boys.
“Indeed God loves those who turn to Him constantly and He loves those who keep themselves pure and clean.”
“O’ Allah, the Turner of hearts, turn our hearts to Your Obedience.”
“Our Lord, bestow on us Mercy from Yourself, and dispose of our affairs for us in the Right Way.” (18:20)
And the last of our prayers,
“Glory to your Lord, the Lord of Honour & Power! He is better from what they ascribe to Him! Peace be upon the Messengers! Praise be to God, the Lord of the worlds.” (37:180-182)
M. Afifi al-Akiti,
Belfast, 24 March 1996.
http://www.iol.ie/~afifi/Articles/circumcision.htm
asalaam alaikum,
is there any truth in the statement that a nikkah is not valid without circumcision? and if a new revert cannot afford circumcision does this mean his prayer is invalid and he cant marry?
also what scientific evidences would you say to someone who says that thorough washing would prevent the need for male circumcision?
Asalam Aleikum
I just wanted to add something regarding female circumcision in somalia. It is true that FGM is practised but so is the sunnah circumcision, so i think you should be careful when you say that the sunnah circumcision is not practisd. Most of the reports coming from these organizatoin are against any type of circumcision and thats why the label all the types as FGM or FGC. Since these organizations are kuffar we need to be careful since all they are after is the eradication of female circumcision whether it’s the sunnah or FGM.To them female circumcision is barbaric and there is no benefit in it. In short what i am saying is that we need to double check our sources of information before we post something that is misleading or partially true.
They have managed to even mislead our fellow muslims to such an extent that some actually believe that female circumcision has no basis in islam and when they are asked about this issue they say that it is ” an African tradition” not knowing that it was also practised during the prophet (peace and blessings of Allaah be upon him) time.
Muslim (349) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.”
The Prophet (peace and blessings of Allaah be upon him) mentioned the two circumcised parts, i.e., the circumcised part of the husband and the circumcised part of the wife, which indicates that a woman may be circumcised just like a man.
I believe that solution lies by going back to the sunnah and not running away from it and we as muslims should not be ashamed of this pracise just because it goes against the western culture, when in fact they too used to pratice it.
Waelikum salam
Is it only the shafii who consider female circumcision obligatory??
Muslim (349) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.”
akhi where did you get this explaination for this hadith. I doubt that the 4 parts are the arms & legs because then it would be as if you came to you wife from the back ghusal is not obligatory. th 4 parts to my understanding & what was explained to me on the subject are the inners & outers of the female.
also from the article on circusition it is mentioned that the skin covering the clitorus is removed, if the penis touches the clitorus ghusal still doesnt become wajib. but only if the head goes beyond those two 4 parts. some teachers call it “when the surma stick enters the surma bottle” surma being kohl.
Female Circumcision is one of the most misunderstood practices of Islam. Here’s an excellent article showing that it is not the kind of mutilation it is commonly believed to be and that is the same as hoodectomy which western women are increasingly choosing to undergo for better genital hygiene and an enhanced sex life :
There exist many ahadith or sayings of the Prophet Muhammad (Peace Be Upon Him) to show the important place, circumcision, whether of males or females, occupies in Islam.
Among these traditions is the one where the Prophet is reported to have declared circumcision (khitan) to be sunnat for men and ennobling for women (Baihaqi).
He is also known to have declared that the bath (following sexual intercourse without which no prayer is valid) becomes obligatory when both the circumcised parts meet (Tirmidhi). The fact that
the Prophet defined sexual intercourse as the meeting of the male and female circumcised parts (khitanul khitan or khitanain) when stressing on the need for the obligatory post-coital bath could be taken as pre-supposing or indicative of the obligatory nature of circumcision in the case of both males and females.
Stronger still is his statement classing circumcision (khitan) as one of the acts characteristic of the fitra or God-given nature (Or in other words, Divinely-inspired natural inclinations of humans) such as the shaving of pubic hair, removing the hair of the armpits and the paring of nails (Bukhari) which again shows its strongly emphasized if not obligatory character in the case of both males and females. Muslim scholars are of the view that acts constituting fitra which the Prophet expected Muslims
to follow are to be included in the category of wajib or obligatory.
That the early Muslims regarded female circumcision as obligatory even for those Muslims who embraced Islam later in life is suggested by a tradition occurring in the Adab al Mufrad of Bukhari where Umm Al Muhajir is reported to have said: “I was captured with some girls from Byzantium. (Caliph) Uthman offered us Islam, but only myself and one other girl accepted Islam. Uthman said: ‘Go and circumcise them and purify them.’”
More recently, we had Sheikh Jadul Haqq, the distinguished head of Al Azhar declaring both male and female circumcision to be obligatory religious duties (Khitan Al Banat in Fatawa Al-Islamiyyah. 1983). The fatwa by his successor Tantawi who opposed the practice cannot be taken seriously as we all know that he has pronounced a number of unislamic fatwas such as declaring bank interest halal and questioning the obligation of women wearing headscarves.
At the same time, however, what is required in Islam, is the removal of only the prepuce of the clitoris, and not the clitoris itself as is widely believed. The Prophet is reported to have told Umm Atiyyah, a lady who circumcised girls in Medina: “When you circumcise, cut plainly and do not cut severely, for it is beauty for the face and desirable for the husband” (idha khafadti fa ashimmi wa la tanhaki fa innahu ashraq li’l wajh wa ahza ind al zawj) (Abu Dawud, Al Awsat of Tabarani and Tarikh
Baghdad of Al Baghdadi).
This hadith clearly explains the procedure to be followed in the circumcision of girls. The words: “Cut plainly and do not cut severely” (ashimmi wa la tanhaki) is to be understood in the sense of removing the skin covering the clitoris, and not the clitoris. The expression “It is beauty (more properly brightness or radiance) for the face” (ashraq li’l wajh) is further proof of this as it simply means the joyous countenance of a woman, arising out of her being sexually satisfied by her husband. The idea here is that it is only with the removal of the clitoral prepuce that real sexual satisfaction could be realized. The procedure enhances sexual feeling in women during the sex act since a circumcised clitoris is much more likely to be stimulated as a result of direct oral, penile or tactile contact than the uncircumcised organ whose prepuce serves as an
obstacle to direct stimulation.
A number of religious works by the classical scholars such as Fath Al Bari by Ibn Hajar Asqalani and Sharhul Muhadhdhab of Imam Nawawi have stressed on the necessity of removing only the prepuce of the clitoris and not any part of the organ itself. It is recorded in the Majmu Al Fatawa that when Ibn Taymiyyah was asked whether the woman is circumcised, he replied: “Yes we circumcise. Her circumcision is to cut the uppermost skin (jilda) like the cock’s comb.” More recently Sheikh Jadul Haqq declared that the circumcision of females consists of the removal of the clitoral prepuce (Khitan Al Banat in Fatawa Al Islamiyya.
1983).
Besides being a religious duty, the procedure is believed to facilitate good hygiene since the removal of the prepuce of the clitoris serves to prevent the accumulation of smegma, a foul-smelling, germ-containing cheese- like substance that collects underneath the prepuces of uncircumcised
women (See Al Hidaayah. August 1997).
A recent study by Sitt Al Banat Khalid ‘Khitan Al-Banat Ru’ yah Sihhiyyah’ (2003) has shown that female circumcision, like male circumcision, offers considerable health benefits, such as prevention of urinary tract infections and other diseases such as cystitis affecting the female reproductive organs.
The latest is the study Orgasmic Dysfunction Among Women at a Primary Care Setting in Malaysia. Hatta Sidi, and Marhani Midin, and Sharifah Ezat Wan Puteh, and Norni Abdullah, (2008) Asia Pacific Journal of Public Health, 20 (4) accessible http://myais.fsktm.um.edu.my/4480/ which shows that being Non-Malay is a higher risk factor for Orgasmic Sexual Dysfunction in women, implying that Malay women experience less problems in achieving orgasm than non-Malay women. As you know almost all Malay women in Malaysia are circumcised (undergo hoodectomy) in contrast to non-Malay women who are not. This would suggest that hoodectomy does in fact contribute to an improved sex life in women rather than diminishing it as some argue.
For more benefits of Islamic female circumcision also known as hoodectomy see http://www.hoodectomyinformation.com
Here’s another interesting news item that supports the need for a hoodectomy (Islamic female circumcision):
Oral sex linked to cancer risk
US scientists said Sunday there is strong evidence linking oral sex to cancer, and urged more study of how human papillomaviruses may be to blame for a rise in oral cancer among white men.
In the United States, oral cancer due to HPV infection is now more common than oral cancer from tobacco use, which remains the leading cause of such cancers in the rest of the world.
Researchers have found a 225-percent increase in oral cancer cases in the United States from 1974 to 2007, mainly among white men, said Maura Gillison of Ohio State University. “The rise in oral cancer in the US is predominantly among young white males and we do not know the answer as to why.”
It is obvious that the only way men can acquire the HPV virus is through the oral stimulation of one’s partner’s clitoris which allows the virus to enter the mouth. The virus no doubt is harboured in the prepuce of the clitoris just as it has been found that HPV also resides in the foreskins of males, through the transmission of which cervical cancer occurs in females. Thus a hoodectomy could, by removing the part that harbours the virus, significantly reduce or eliminate the risk of women transmitting the virus to their male partners.
Asalamu calaykum. So does that mean it is permissible to have oral sex when a female is circumcised?
http://www.shafiifiqh.com/?p=1405
Regarding Muslimah’s inquiry about oral sex in case a woman is circumcised, I’m sure there’s nothing wrong with it if both partners are ok with it. According to the Fathul Muin it is an acceptable form of sexual gratification between spouses.
It is however important that the partners concerned are circumcised to ensure that no harmful viruses or bacteria are transmitted to those indulging in it since the prepuce covering the penis and clitoris are known to harbour such germs as evident in the study mentioned above.
mashallah nicely explained about circumcision and thank you for answering about it because many people do not know about it as well
Assalamu Alaykum,
I have read the above. I appreciate your wisdom, mashallah. I am confused on a slight matter however:
Allah subhannah wa taala, is the creator, we are created in His image. Why should we need to correct what Ya Rab has created? Were we created imperfectly then?
In all seriousness..please advise.
Allahu Alam.