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Qur'an, Hadith and Scholars:Female Genital Mutilation: Difference between revisions
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Qur'an, Hadith and Scholars:Female Genital Mutilation (view source)
Revision as of 06:08, 15 March 2021
, 15 March 2021changed section from 'al-adab al-mufrad' to 'other evidence from the hadith' - edit incomplete
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==Hadith== | ==Hadith== | ||
All but two | This section contains the hadith in which Muhammad pronounces on FGM. All but two use the word ''khitan'' (or variants of it) for 'circumcision'. It is often claimed that ''khitan'' refers only to (male) circumcision. But several of the following hadith refer unambiguously to women or girls undergoing ''khitan''. | ||
===The fitrah is five things, including circumcision=== | ===The fitrah is five things, including circumcision=== | ||
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{{Quote|{{Muslim|3|684}}|Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to 'A'isha and sought her permission and it was granted, and I said to her: 0 Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don't feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of Allah (may peace be upon him) said: When anyone sits amidst four parts (of the woman) '''and the ''circumcised parts'' touch each other''' a bath becomes obligatory.}} | {{Quote|{{Muslim|3|684}}|Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to 'A'isha and sought her permission and it was granted, and I said to her: 0 Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don't feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of Allah (may peace be upon him) said: When anyone sits amidst four parts (of the woman) '''and the ''circumcised parts'' touch each other''' a bath becomes obligatory.}} | ||
==other evidence from the hadith== | |||
The following three hadith.... | |||
===One Who Circumcises Other Ladies=== | ===One Who Circumcises Other Ladies=== | ||
{{Quote|Bukhari 64:17|“[…] I went out with the people for the battle. When the army aligned for the fight, Siba’ came out and said, ‘Is there any (Muslim) to accept my challenge to a duel?’ Hamza bin `Abdul Muttalib came out and said, ‘O Siba’. O Ibn Um Anmar, the one who circumcises other ladies! Do you challenge Allah and His Apostle?’ […]”}} | {{Quote|Bukhari 64:17|“[…] I went out with the people for the battle. When the army aligned for the fight, Siba’ came out and said, ‘Is there any (Muslim) to accept my challenge to a duel?’ Hamza bin `Abdul Muttalib came out and said, ‘O Siba’. O Ibn Um Anmar, the one who circumcises other ladies! Do you challenge Allah and His Apostle?’ […]”}} | ||
This hadith | This hadith includes an exchange of insults prior to the [[Battle of Uhud|battle of Uhud]] (which took place about three years after the migration of Muhammad and his companions to Medina). Hamza, a companion of Muhammad, taunts Siba', a Meccan warrior from Muhammad's native tribe - the Banu Quraysh. Hamza compares Siba' to a notorious 'circumciser' of girls - Ibn Um Anmar. Hamza uses the phrase '''muqteh al-basr‘'' – ‘one who cuts clitorises' - rather than the usual ''khitan''. | ||
From this we can deduce that clitoridectomy was practiced by the Banu Qaraysh. The fact that a circumciser of women could be famous (or notorious) also suggests that it was an established practice with the Meccan Quraysh. Furthermore, the taunt could only be effective if it humiliated Siba' in the eyes of both his fellow Meccan warriors and his Muslim opponents. Thus its use implies that members of both camps had knowledge of the practice and a shared culture of clitoridectomy. | From this we can deduce that clitoridectomy was practiced by the Banu Qaraysh. The fact that a circumciser of women could be famous (or notorious) also suggests that it was an established practice with the Meccan Quraysh. Furthermore, the taunt could only be effective if it humiliated Siba' in the eyes of both his fellow Meccan warriors and his Muslim opponents. Thus its use implies that members of both camps had knowledge of the practice and a shared culture of clitoridectomy. | ||
<nowiki>********</nowiki> | |||
Al-Adab Al-Mufrad is a collection of hadith about the manners of Muhammad and his companions. It contains 1,322 hadiths, compiled by the Islamic scholar [[al-Bukhari]]. Many of the hadith focus on Muhammad's companions rather than Muhammad himself - and are therefore less important doctrinally than hadith focusing on Muhammad's words, deeds and approvals. However, they are a rich source of sociological, anthropological and linguistic information. | Al-Adab Al-Mufrad is a collection of hadith about the manners of Muhammad and his companions. It contains 1,322 hadiths, compiled by the Islamic scholar [[al-Bukhari]]. Many of the hadith focus on Muhammad's companions rather than Muhammad himself - and are therefore less important doctrinally than hadith focusing on Muhammad's words, deeds and approvals. However, they are a rich source of sociological, anthropological and linguistic information. | ||