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added paired maps - schools + fgm, Muslim+FGM, plus Ngram of terms
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==Female Genital Mutilation in Islamic Law== | ==Female Genital Mutilation in Islamic Law== | ||
'''Female Genital Mutilation''' (Arabic: ختان المرأة) is the practice of cutting away and altering the external female genitalia for ritual or religious purposes. Those who practice FGM refer to it as 'Female Circumcision'. Female Genital Mutilation (FGM) generally consists one or both of the following procedures: '''Clitoridectomy:''' the amputation of part or all of the clitoris, or the removal of the clitoral prepuce; '''Excision:''' and the cutting away of either or both the inner or outer labia. A third procedure, '''Infibulation''', involves the paring away of the outer labia, whose cut edges are stitched together to form, once healed, a seal that covers both the openings of the vagina and the urethra. Infibulation usually also involves clitoridectomy. Those who engage in FGM consider its primary purpose to be the safeguarding of the purity, virtue and reputation of girls and women. | '''Female Genital Mutilation''' (Arabic: ختان المرأة) is the practice of cutting away and altering the external female genitalia for ritual or religious purposes. Those who practice FGM refer to it as 'Female Circumcision'. Female Genital Mutilation (FGM) generally consists one or both of the following procedures: '''Clitoridectomy:''' the amputation of part or all of the clitoris, or the removal of the clitoral prepuce; '''Excision:''' and the cutting away of either or both the inner or outer labia. A third procedure, '''Infibulation''', involves the paring away of the outer labia, whose cut edges are stitched together to form, once healed, a seal that covers both the openings of the vagina and the urethra. Infibulation usually also involves clitoridectomy. Those who engage in FGM consider its primary purpose to be the safeguarding of the purity, virtue and reputation of girls and women. | ||
[[File:Fgmmuslimmap.jpg|alt=World maps comparing distributions of FGM and of Muslims|thumb|World maps comparing distributions of FGM and of Muslims]] | |||
FGM is a practice associated with Islam: about 80% of FGM is attributable to Muslims.<ref>https://fgmtruth.wordpress.com/what-percentage-of-global-fgm-are-moslems-responsible-for/</ref> Most of the remaining 20% is attributable to non-Muslims living in FGM-practicing Islamic societies (e.g. the Egyptian Copts<ref>https://copticliterature.wordpress.com/2014/03/12/prevalence-of-and-support-for-female-genital-mutilation-within-the-copts-of-egypt-unicef-report-2013/</ref>), or to non-Isamic societies that have been hubs of the Islamic slave trade (e.g. Ethiopia and Eritrea). | FGM is a practice associated with Islam: about 80% of FGM is attributable to Muslims.<ref>https://fgmtruth.wordpress.com/what-percentage-of-global-fgm-are-moslems-responsible-for/</ref> Most of the remaining 20% is attributable to non-Muslims living in FGM-practicing Islamic societies (e.g. the Egyptian Copts<ref>https://copticliterature.wordpress.com/2014/03/12/prevalence-of-and-support-for-female-genital-mutilation-within-the-copts-of-egypt-unicef-report-2013/</ref>), or to non-Isamic societies that have been hubs of the Islamic slave trade (e.g. Ethiopia and Eritrea). | ||
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''<nowiki/>'' | ''<nowiki/>'' | ||
==In Islamic law== | ==In Islamic law== | ||
[[File:Madhhabplusfgm.jpeg|alt=Maps showing distribution of madhaps and prevalence of FGM|thumb|Maps showing distribution of madhaps and prevalence of FGM]] | |||
After Muhammad's death, different schools of Islamic law emerged as theologians and jurists debated among themselves on how to identify, interpret and implement Muhammad legacy. All schools of Islam agree on the authenticity of the Qur'an. The schools of law ([[Madh'hab|madhab]]) differ primarily in how they evaluate and interpret hadith and how they generate legal rulings. Each school has a different hierarchy of interpretative heuristics, at the top of which sits the Qur'an and the Sunnah. If these do not resolve the issue in hand the scholars pass on to the next highest interpretative heuristic, and work their way down a hierarchy of heuristics until the issue is resolved. The fact that each school employs a different hierarchy of heuristics can result in differences in rulings, laws and customs between schools. | After Muhammad's death, different schools of Islamic law emerged as theologians and jurists debated among themselves on how to identify, interpret and implement Muhammad legacy. All schools of Islam agree on the authenticity of the Qur'an. The schools of law ([[Madh'hab|madhab]]) differ primarily in how they evaluate and interpret hadith and how they generate legal rulings. Each school has a different hierarchy of interpretative heuristics, at the top of which sits the Qur'an and the Sunnah. If these do not resolve the issue in hand the scholars pass on to the next highest interpretative heuristic, and work their way down a hierarchy of heuristics until the issue is resolved. The fact that each school employs a different hierarchy of heuristics can result in differences in rulings, laws and customs between schools. | ||
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and encouraged by the remaining three madhabs, namely the Hanafi, Hanbali, and Maliki. Salafi scholars also encourage the practice. In universally conceiving of FGM as being either an obligatory or favorable practice, the schools of Islamic law agree that . Views on the specific type of FGM required or permitted vary within and between the madhhabs. Some prominent modern Islamic scholars have dissented from the otherwise favorable consensus of the Islamic tradition and ruled it to be unlawful. | and encouraged by the remaining three madhabs, namely the Hanafi, Hanbali, and Maliki. Salafi scholars also encourage the practice. In universally conceiving of FGM as being either an obligatory or favorable practice, the schools of Islamic law agree that . Views on the specific type of FGM required or permitted vary within and between the madhhabs. Some prominent modern Islamic scholars have dissented from the otherwise favorable consensus of the Islamic tradition and ruled it to be unlawful. | ||
The Islamic legal tradition, while differing on its implementation, embraced FGM wholeheartedly, and, In the hadith literature, Muhammad is recorded as: tacitly approving of the practice ({{Muslim|3|684|}}), prescribing circumcision in general without specifying the requirements thereof per gender ({{Bukhari|7|72|777|}}), and commenting generically on its implementation ({{Abu Dawud|41|5251|}}). No where is Muhammad recorded prohibiting the practice. | The Islamic legal tradition, while differing on its implementation, embraced FGM wholeheartedly, and, In the hadith literature, Muhammad is recorded as: tacitly approving of the practice ({{Muslim|3|684|}}), prescribing circumcision in general without specifying the requirements thereof per gender ({{Bukhari|7|72|777|}}), and commenting generically on its implementation ({{Abu Dawud|41|5251|}}). No where is Muhammad recorded prohibiting the practice. | ||
===Maliki Madhab=== | ===Maliki Madhab=== | ||
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<br /> | <br /> | ||
== Islamic Doctrine that creates social conditions favourable to FGM == | ==Islamic Doctrine that creates social conditions favourable to FGM== | ||
==In the modern Islamic world== | ==In the modern Islamic world== | ||
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By International Symposium on Sexual Mutiliations 1996|"The most daring and most coherent opinion coming from a religious leader against female circumcision is that of Sheikh Abu-Sabib, a Sudanese. He spoke at the Seminar on Traditional Practices (Dakear, 1984). The sayings of Mohammed about female circumcision are not reliable. They and the Koran do not require anyone to suffer, when science proves the harm done by this mutilation. The Egyptian Mohammed Salim Al-'Awwah holds a similar opinion."}} | By International Symposium on Sexual Mutiliations 1996|"The most daring and most coherent opinion coming from a religious leader against female circumcision is that of Sheikh Abu-Sabib, a Sudanese. He spoke at the Seminar on Traditional Practices (Dakear, 1984). The sayings of Mohammed about female circumcision are not reliable. They and the Koran do not require anyone to suffer, when science proves the harm done by this mutilation. The Egyptian Mohammed Salim Al-'Awwah holds a similar opinion."}} | ||
There has been a flurry of fatwas concerning FGM in recent decades. This flurry has, I believe, been a response to heightened expectations of the rights of women and children in the non-Islamic world, and a growing awareness and revulsion at the practice of FGM. | There has been a flurry of fatwas concerning FGM in recent decades. This flurry has, I believe, been a response to heightened expectations of the rights of women and children in the non-Islamic world, and a growing awareness and revulsion at the practice of FGM. | ||
[[File:Fgmwordsearches.jpg|alt=NGram for terms: 'FGM', 'Female Genital Mutilation' and 'Female Circumcision'|thumb|NGram for terms: 'FGM', 'Female Genital Mutilation' and 'Female Circumcision']] | |||
An Ngram for the terms ‘fgm’, ‘female genital mutilation’ and ‘female circumcision’ gives the following result: | An Ngram for the terms ‘fgm’, ‘female genital mutilation’ and ‘female circumcision’ gives the following result: | ||
A sharp and steady rise in the more condemnatory term (‘mutilation’ rather than ‘circumcision’) in English-language literature starts in 1989-90. This coincides with the 1989 Convention on the Rights of the Child, which identified female genital mutilation as a harmful traditional practice, and mandated that governments abolish it as one of several “traditional practices prejudicial to the health of children.” Islam saw itself reflected in the non-Islamic world’s eyes and felt ashamed at what it saw – leading to, for the first time in Islamic history, to some questioning and criticism of this practice. | A sharp and steady rise in the more condemnatory term (‘mutilation’ rather than ‘circumcision’) in English-language literature starts in 1989-90. This coincides with the 1989 Convention on the Rights of the Child, which identified female genital mutilation as a harmful traditional practice, and mandated that governments abolish it as one of several “traditional practices prejudicial to the health of children.” Islam saw itself reflected in the non-Islamic world’s eyes and felt ashamed at what it saw – leading to, for the first time in Islamic history, to some questioning and criticism of this practice. | ||