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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 reasons. It is generally referred to as or 'Female Circumcision' by those who practice it and by those who defend the practice. It 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) and Excision (the cutting away of either or both the inner or outer labia). A third procedure, Infibulation, involves the paring back 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.

FGM is a practice associated with Islam: about 80% of FGM is attributable to Muslims.^[1] Most of the remaining 20% is attributable to non-Muslims living in FGM-practicing Islamic societies (e.g. the Egyptian Copts^[2]), or non-Isamic societies that have been hubs of the Islamic slave trade (e.g. Ethiopia and Eritrea).

The disposition of Islamic law towards FGM is determined by status of the practice in the Qur'an and the Sunnah (Sharia), and on how that status is interpreted by Islamic jurists and scholars (fiqh). Shariah derives directly from the Qur'an and the Sunnah (which consists of the Hadith and Sira). Shariah has the status of divine revelation, and is unchanging and unchangeable. Fiqh is Islamic jurisprudence - whereby Islamic jurists and scholars make the divine principles of Shariah applicable to human beings in the form of laws, beliefs and observances.^[3]

There exist numerous fatwas supporting and commanding the practice within the Islamic community. However, over the past half century there has been a growing unease in the Islamic world concerning the practice. The earliest fatwa that is clearly critical of FGM appears to have been issued in 1984.^[4]

FGM in the Qur'an and Sunnah

FGM is mentioned (at least) seven times in the Hadith. Four hadith report Muhammad approving of FGM. Two other hadith report Sahabah (Muhammad's companions) openly participating in FGM. These have less doctrinal authority than the hadith featuring Muhammad. The remaining, seventh, hadith mentions FGM, but neither approves or disapproves of it.

There is no explicit mention of FGM in the Qur'an. However, a hadith in which Muhammad approves of FGM explains and supports a Quranic verse, and is therefore specially authoritative.

In Islamic law

Female genital mutilation (FGM) is obligatory in the Shafi'i madhab^[5] 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 prohibiting FGM altogether would not be acceptable, as this would be tantamount to contravening God's laws and preferences. 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 (Sahih Muslim 3:684), prescribing circumcision in general without specifying the requirements thereof per gender (Sahih Bukhari 7:72:777), and commenting generically on its implementation (Sunan Abu Dawud 41:5251). No where is Muhammad recorded prohibiting the practice.

In the modern Islamic world

In 2012, the Muslim Brotherhood worked to decriminalize FGM. According to Mariz Tadros (a reporter),"the Muslim Brotherhood have offered to circumcise women for a nominal fee as part of their community services, a move that threatens to reverse decades of local struggle against the harmful practice [...] Many of the Brothers (and Salafis) argue that while it is not mandatory, it is nevertheless mukarama  (preferable, pleasing in the eyes of God)."^[7]

See Also

• Qur'an, Hadith and Scholars:Female Genital Mutilation

References