Female Genital Mutilation and Islam - Revision history

Asmith at 17:44, 11 December 2025

2025-12-11T17:44:33Z

← Older revision		Revision as of 17:44, 11 December 2025
Line 1:		Line 1:
	{{QualityScore\|Lead=3\|Structure=2\|Content=4\|Language=2\|References=4}}		{{QualityScore\|Lead=3\|Structure=2\|Content=4\|Language=4\|References=4}}

Asmith: cleaning up language

2025-12-11T16:30:45Z

cleaning up language

Show changes

Lightyears at 01:05, 4 December 2025

2025-12-04T01:05:20Z

← Older revision		Revision as of 01:05, 4 December 2025
Line 21:		Line 21:
	However, as the section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_before_Islam FGM before Islam] demonstrates, FGM existed before Islam, and there is no evidence that pre-Islamic FGM was religiously-motivated. Thus it is unlikely that Islamic FGM can be entirely explained by obeisance to religious decrees - there must have been other reasons for its existence in pre-Islamic societies.		However, as the section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_before_Islam FGM before Islam] demonstrates, FGM existed before Islam, and there is no evidence that pre-Islamic FGM was religiously-motivated. Thus it is unlikely that Islamic FGM can be entirely explained by obeisance to religious decrees - there must have been other reasons for its existence in pre-Islamic societies.

	Although the practice puzzles many contemperory westerners and people from other cultures (including some Islamic cultures) ~~were~~ this is not practiced, it is actually a solution to certain social problems - albeit problems that not all societies suffer from, and that no society ''need'' suffer from. The section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#The_origins_of_FGM the origins of FGM] will consider what these 'problems' are, and why they arise in some societies. A subsequent section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#Islamic_Doctrine_Creating_Social_Conditions_Favourable_to_FGM Islamic Doctrine Creating Social Conditions Favourable to FGM]) shows how Islamic doctrine reproduces the very factors that ''made'' FGM useful or necessary in some pre-Islamic societies. A final section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_and_the_Uses_of_Trauma FGM and the Uses of Trauma]) considers how the social purposes of FGM is realised through the individual experience of the child undergoing FGM.		Although the practice puzzles many contemperory westerners and people from other cultures (including some Islamic cultures) where this is not practiced, it is actually a solution to certain social problems - albeit problems that not all societies suffer from, and that no society ''need'' suffer from. The section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#The_origins_of_FGM the origins of FGM] will consider what these 'problems' are, and why they arise in some societies. A subsequent section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#Islamic_Doctrine_Creating_Social_Conditions_Favourable_to_FGM Islamic Doctrine Creating Social Conditions Favourable to FGM]) shows how Islamic doctrine reproduces the very factors that ''made'' FGM useful or necessary in some pre-Islamic societies. A final section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_and_the_Uses_of_Trauma FGM and the Uses of Trauma]) considers how the social purposes of FGM is realised through the individual experience of the child undergoing FGM.

	==FGM in the Sira literature==		==FGM in the Sira literature==

Asmith at 02:10, 29 November 2025

2025-11-29T02:10:56Z

← Older revision		Revision as of 02:10, 29 November 2025
Line 17:		Line 17:
	While the majors schools of Islamic law either [[Female_Genital_Mutilation_in_Islamic_Law\|oblige, recommend or allow FGM]], and many modern fatwas favour or defend FGM, there has been, over the past half century, a growing unease in the Islamic world concerning the practice (due to a growing concern on the part of organisations such as the UN and UNICEF). This has resulted in some fatwas critical of FGM. It appears that the earliest fatwa clearly critical of FGM was issued in 1984.<ref name=":12">p54 [https://books.google.fr/books?id=qof6J4n1860C&pg=PA54&lpg=PA54&dq=Sheikh+Abu-Sabib+1984&source=bl&ots=-apLOOha6B&sig=dpINFFLI-N9KO8_FmEET-MDFKbI&hl=en&sa=X&ved=2ahUKEwiXh5Gi5OfcAhVOyoUKHeSgDWUQ6AEwC3oECAgQAQ#v=onepage&q=Sheikh%20Abu-Sabib%201984&f=false "Sexual Mutilations: A Human Tragedy" By International Symposium On Sexual Mutiliations 1996]</ref> (see [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#Modern_Fatwas Modern Fatwas] and [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_as_Un-Islamic FGM as Un-Islamic])		While the majors schools of Islamic law either [[Female_Genital_Mutilation_in_Islamic_Law\|oblige, recommend or allow FGM]], and many modern fatwas favour or defend FGM, there has been, over the past half century, a growing unease in the Islamic world concerning the practice (due to a growing concern on the part of organisations such as the UN and UNICEF). This has resulted in some fatwas critical of FGM. It appears that the earliest fatwa clearly critical of FGM was issued in 1984.<ref name=":12">p54 [https://books.google.fr/books?id=qof6J4n1860C&pg=PA54&lpg=PA54&dq=Sheikh+Abu-Sabib+1984&source=bl&ots=-apLOOha6B&sig=dpINFFLI-N9KO8_FmEET-MDFKbI&hl=en&sa=X&ved=2ahUKEwiXh5Gi5OfcAhVOyoUKHeSgDWUQ6AEwC3oECAgQAQ#v=onepage&q=Sheikh%20Abu-Sabib%201984&f=false "Sexual Mutilations: A Human Tragedy" By International Symposium On Sexual Mutiliations 1996]</ref> (see [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#Modern_Fatwas Modern Fatwas] and [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_as_Un-Islamic FGM as Un-Islamic])

	The discussion, debate and analysis of FGM tends to focus exclusively on the question of whether it is Islamic or not~~. This is not surprising~~. It arises partly because the majority of Muslim don't practice FGM and have, over the past half century, become troubled by the sizeable minority of Muslims that ''do'' practice it. The focus on the doctrinal issue may also be in part, because it offer a shortcut to explaining the existence of FGM in the Islamic world: if a mother cites her religion as the reason for having her daughter mutilated, and that mother's imam decree the practice as required by Islam, then it feels that something has been demonstrated and proved.		The discussion, debate and analysis of FGM tends to focus exclusively on the question of whether it is Islamic or not. It arises partly because the majority of Muslim don't practice FGM and have, over the past half century, become troubled by the sizeable minority of Muslims that ''do'' practice it. The focus on the doctrinal issue may also be in part, because it offer a shortcut to explaining the existence of FGM in the Islamic world: if a mother cites her religion as the reason for having her daughter mutilated, and that mother's imam decree the practice as required by Islam, then it feels that something has been demonstrated and proved.

	However, as the section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_before_Islam FGM before Islam] demonstrates, FGM existed before Islam, and there is no evidence that pre-Islamic FGM was religiously-motivated. Thus it is unlikely that Islamic FGM can be entirely explained by obeisance to religious decrees - there must have been other reasons for its existence in pre-Islamic societies.		However, as the section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_before_Islam FGM before Islam] demonstrates, FGM existed before Islam, and there is no evidence that pre-Islamic FGM was religiously-motivated. Thus it is unlikely that Islamic FGM can be entirely explained by obeisance to religious decrees - there must have been other reasons for its existence in pre-Islamic societies.

	It is ~~all too natural to consider FGM as nothing more than an arbitrarily misogynistic practice. However~~, it is actually a solution to certain social problems - albeit problems that not all societies suffer from, and that no society ''need'' suffer from. The section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#The_origins_of_FGM the origins of FGM] will consider what these 'problems' are, and why they arise in some societies. A subsequent section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#Islamic_Doctrine_Creating_Social_Conditions_Favourable_to_FGM Islamic Doctrine Creating Social Conditions Favourable to FGM]) shows how Islamic doctrine reproduces the very factors that ''made'' FGM useful or necessary in some pre-Islamic societies. A final section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_and_the_Uses_of_Trauma FGM and the Uses of Trauma]) considers how the social purposes of FGM is realised through the individual experience of the child undergoing FGM.		Although the practice puzzles many contemperory westerners and people from other cultures (including some Islamic cultures) were this is not practiced, it is actually a solution to certain social problems - albeit problems that not all societies suffer from, and that no society ''need'' suffer from. The section [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#The_origins_of_FGM the origins of FGM] will consider what these 'problems' are, and why they arise in some societies. A subsequent section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#Islamic_Doctrine_Creating_Social_Conditions_Favourable_to_FGM Islamic Doctrine Creating Social Conditions Favourable to FGM]) shows how Islamic doctrine reproduces the very factors that ''made'' FGM useful or necessary in some pre-Islamic societies. A final section ([https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_and_the_Uses_of_Trauma FGM and the Uses of Trauma]) considers how the social purposes of FGM is realised through the individual experience of the child undergoing FGM.

	==FGM in the Sira literature==		==FGM in the Sira literature==

Asmith at 02:04, 29 November 2025

2025-11-29T02:04:40Z

← Older revision		Revision as of 02:04, 29 November 2025
Line 1:		Line 1:
	{{QualityScore\|Lead=3\|Structure=3\|Content=4\|Language=2\|References=4}}		{{QualityScore\|Lead=3\|Structure=2\|Content=4\|Language=2\|References=4}}

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-11T22:46:14Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

Asmith at 02:59, 29 October 2025

2025-10-29T02:59:39Z

← Older revision		Revision as of 02:59, 29 October 2025
Line 1:		Line 1:
			{{QualityScore\|Lead=3\|Structure=3\|Content=4\|Language=2\|References=4}}


	[[File:712px-fgc types-ii.svg .jpg\|thumb\|274x274px\|Female Genital Mutilation]]		[[File:712px-fgc types-ii.svg .jpg\|thumb\|274x274px\|Female Genital Mutilation]]
	'''Female Genital Mutilation''' (Arabic: ختان المرأة) is the practice of cutting away and altering the external female genitalia for ritual or religious purposes. It can involve both or either '''Clitoridectomy''' and '''Excision.''' Clitoridectomy is the amputation of part or all of the clitoris (or the removal of the clitoral prepuce). Excision is the cutting away of either or both the inner or outer labia. A third practice, '''Infibulation''' (or Pharaonic circumcision), is the paring back of the outer labia, whose cut edges are then stitched together to form, once healed, a seal that covers both the openings of the vagina and the urethra. Infibulation usually includes clitoridectomy.		'''Female Genital Mutilation''' (Arabic: ختان المرأة) is the practice of cutting away and altering the external female genitalia for ritual or religious purposes. It can involve both or either '''Clitoridectomy''' and '''Excision.''' Clitoridectomy is the amputation of part or all of the clitoris (or the removal of the clitoral prepuce). Excision is the cutting away of either or both the inner or outer labia. A third practice, '''Infibulation''' (or Pharaonic circumcision), is the paring back of the outer labia, whose cut edges are then stitched together to form, once healed, a seal that covers both the openings of the vagina and the urethra. Infibulation usually includes clitoridectomy.

Asmith: Asmith moved page Female Genital Mutilation in the Islamic World to Female Genital Mutilation and Islam

2025-10-28T23:43:04Z

Asmith moved page Female Genital Mutilation in the Islamic World to Female Genital Mutilation and Islam

← Older revision	Revision as of 23:43, 28 October 2025
(No difference)

Asmith: Asmith moved page Female Genital Mutilation in Islam to Female Genital Mutilation in the Islamic World

2025-10-28T23:42:21Z

Asmith moved page Female Genital Mutilation in Islam to Female Genital Mutilation in the Islamic World

← Older revision	Revision as of 23:42, 28 October 2025
(No difference)

Lightyears at 11:44, 26 May 2025

2025-05-26T11:44:32Z

← Older revision		Revision as of 11:44, 26 May 2025
Line 28:		Line 28:
	{{anchor\|hadith}}		{{anchor\|hadith}}

	FGM is mentioned in (at least) eight Hadith, most of which are still used by proponents of the practice in modern times.<ref>[https://m.islamqa.info/en/answers/60314/circumcision-of-girls-and-some-doctors-criticism-thereof Circumcision of girls and some doctors' criticism thereof] - islamqa.info website - 23 August 2005</ref> In two sahih reports Muhammad and Aisha respectively are reported to have incidentally mentioned male and female circumcision (in the latter case, that the two of them were both circumcised), and Muhammad endorses the practice in three others, though those are graded as da'if (weak) authenticity. Two report [[Sahabah]] (Muhammad's companions) participating in FGM. The remaining hadith has little import doctrinally, but is of linguistic, historical and sociological interest in that it quotes a Meccan warrior being mocked for being one who performs FGM.		FGM is mentioned in (at least) eight Hadith, most of which are still used by proponents of the practice in modern times.<ref>[https://m.islamqa.info/en/answers/60314/circumcision-of-girls-and-some-doctors-criticism-thereof Circumcision of girls and some doctors' criticism thereof] - islamqa.info website - 23 August 2005</ref> In two sahih reports Muhammad and Aisha respectively are reported to have incidentally mentioned male and female circumcision (in the latter case, that the two of them were both circumcised), and Muhammad endorses the practice in three others, though those are graded as da'if (weak) authenticity by some scholars. Two report [[Sahabah]] (Muhammad's companions) participating in FGM. The remaining hadith has little import doctrinally, but is of linguistic, historical and sociological interest in that it quotes a Meccan warrior being mocked for being one who performs FGM.

	The following hadith mentions circumcision (''khitan''), though is ambiguous as to whether male, female or both is intended (FGM proponents assume both). The concept of fitra in this hadith physically distinguished believers by various means from non-believers. The other concept of fitra that emerged in early Islam (and a closer match to how the word appears in {{Quran\|30\|30}}) is that every child is born upon fitrah, and then his parents make him Jew or Christian (see for example {{Muwatta\|16\|\|53}} or {{Bukhari\|2\|23\|467}}.		The following hadith mentions circumcision (''khitan''), though is ambiguous as to whether male, female or both is intended (FGM proponents assume both). The concept of fitra in this hadith physically distinguished believers by various means from non-believers. The other concept of fitra that emerged in early Islam (and a closer match to how the word appears in {{Quran\|30\|30}}) is that every child is born upon fitrah, and then his parents make him Jew or Christian (see for example {{Muwatta\|16\|\|53}} or {{Bukhari\|2\|23\|467}}.
Line 43:		Line 43:
	{{Quote\|1=Ahmad Ibn Hanbal 20:719; Al-Baihaqqy 8:324\|2=Abu al- Malih ibn `Usama's father relates that the Prophet said: "'''Circumcision''' [الْخِتَانُ - khitan] is a law for men and a preservation of honour for women'."}}		{{Quote\|1=Ahmad Ibn Hanbal 20:719; Al-Baihaqqy 8:324\|2=Abu al- Malih ibn `Usama's father relates that the Prophet said: "'''Circumcision''' [الْخِتَانُ - khitan] is a law for men and a preservation of honour for women'."}}

	This one is weak according to Abu Dawud himself and classical scholars such as Ibn Hajah (though sahih according to al-Albani):		This one is weak according to Abu Dawud himself and classical scholars such as Ibn Hajah (though sahih according to al-Albani and was considered sahih by the Shafi'i and Hanbali scholars, mursal or daif by Hanafis and Malikis):
	{{Quote\|1={{Abu Dawud\|41\|5251}}\|2=Narrated Umm Atiyyah al-Ansariyyah: A woman used to perform '''circumcision''' [الْخِتَانُ - khitan] in Medina. The Prophet (peace be upon him) said to her: "Do not cut severely as that is better for a woman and more desirable for a husband".		{{Quote\|1={{Abu Dawud\|41\|5251}}\|2=Narrated Umm Atiyyah al-Ansariyyah: A woman used to perform '''circumcision''' [الْخِتَانُ - khitan] in Medina. The Prophet (peace be upon him) said to her: "Do not cut severely as that is better for a woman and more desirable for a husband".
	Abu Dawud said: It has been transmitted by 'Ubaid Allah b. 'Amr from 'Abd al-Malik to the same effect through a different chain.		Abu Dawud said: It has been transmitted by 'Ubaid Allah b. 'Amr from 'Abd al-Malik to the same effect through a different chain.

← Older revision		Revision as of 22:46, 11 November 2025
Line 33:		Line 33:
	FGM is mentioned in (at least) eight Hadith, most of which are still used by proponents of the practice in modern times.<ref>[https://m.islamqa.info/en/answers/60314/circumcision-of-girls-and-some-doctors-criticism-thereof Circumcision of girls and some doctors' criticism thereof] - islamqa.info website - 23 August 2005</ref> In two sahih reports Muhammad and Aisha respectively are reported to have incidentally mentioned male and female circumcision (in the latter case, that the two of them were both circumcised), and Muhammad endorses the practice in three others, though those are graded as da'if (weak) authenticity by some scholars. Two report [[Sahabah]] (Muhammad's companions) participating in FGM. The remaining hadith has little import doctrinally, but is of linguistic, historical and sociological interest in that it quotes a Meccan warrior being mocked for being one who performs FGM.		FGM is mentioned in (at least) eight Hadith, most of which are still used by proponents of the practice in modern times.<ref>[https://m.islamqa.info/en/answers/60314/circumcision-of-girls-and-some-doctors-criticism-thereof Circumcision of girls and some doctors' criticism thereof] - islamqa.info website - 23 August 2005</ref> In two sahih reports Muhammad and Aisha respectively are reported to have incidentally mentioned male and female circumcision (in the latter case, that the two of them were both circumcised), and Muhammad endorses the practice in three others, though those are graded as da'if (weak) authenticity by some scholars. Two report [[Sahabah]] (Muhammad's companions) participating in FGM. The remaining hadith has little import doctrinally, but is of linguistic, historical and sociological interest in that it quotes a Meccan warrior being mocked for being one who performs FGM.

	The following hadith mentions circumcision (''khitan''), though is ambiguous as to whether male, female or both is intended (FGM proponents assume both). The concept of fitra in this hadith physically distinguished believers by various means from non-believers. The other concept of fitra that emerged in early Islam (and a closer match to how the word appears in {{Quran\|30\|30}}) is that every child is born upon fitrah, and then his parents make him Jew or Christian (see for example {{Muwatta\|16\|\|53}} or {{Bukhari\|2\|23\|~~467~~}}.		The following hadith mentions circumcision (''khitan''), though is ambiguous as to whether male, female or both is intended (FGM proponents assume both). The concept of fitra in this hadith physically distinguished believers by various means from non-believers. The other concept of fitra that emerged in early Islam (and a closer match to how the word appears in {{Quran\|30\|30}}) is that every child is born upon fitrah, and then his parents make him Jew or Christian (see for example {{Muwatta\|16\|\|53}} or {{Bukhari\|\|\|1385\|darussalam}}.

	{{Quote\|1={{Bukhari\|7\|72\|~~777~~}}; See also {{Muslim\|2\|~~495~~}}\|2=Abu Hurayrah said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The fitrah is five things – or five things are part of the fitrah – '''circumcision''' [الْخِتَانُ - khitan], shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.”}}		{{Quote\|1={{Bukhari\|\|\|5889\|darussalam}}; See also {{Muslim\|\|257a\|reference}}\|2=Abu Hurayrah said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The fitrah is five things – or five things are part of the fitrah – '''circumcision''' [الْخِتَانُ - khitan], shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.”}}

	These next two sahih hadith record Muhammad and Aisha respectively mentioning male and female circumcision (in the latter case their own) incidentally in the context of ritual cleansing after intercourse.		These next two sahih hadith record Muhammad and Aisha respectively mentioning male and female circumcision (in the latter case their own) incidentally in the context of ritual cleansing after intercourse.

	{{Quote\|1={{Muslim\|3\|~~684~~}}; see also {{Bukhari\|1\|5\|~~289~~}}\|2=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''' [الْخِتَانُ - khitan]		{{Quote\|1={{Muslim\|\|349\|reference}}; see also {{Bukhari\|\|\|291\|darussalam}}\|2=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''' [الْخِتَانُ - khitan]
	parts touch each other a bath becomes obligatory.}}		parts touch each other a bath becomes obligatory.}}
	To '''''<nowiki/>'sit amidst four parts'<nowiki/>''''' of a woman is a euphemism for sexual intercourse. {{Quote\|[https://web.archive.org/web/20220224151940/https://sunnah.com/tirmidhi:108 Jami` at-Tirmidhi 108]\|"[Abu Musa has told us that Muhammad bin Almuthanna has told him that Alwaleed Bin Muslim, from Al-Awza'i, from Abdulrahman bin Alqasim from his father from Aisha]: when the circumcised meets the circumcised, then indeed Ghusl is required. Myself and Allah's Messenger did that, so we performed Ghusl."}}The above variant reports Muhammad and Aisha having intercourse, and having to perform 'ghusl' (the ritual bath) because both were 'circumcised'. Note that this Hadith is rated as ''sahih'' (authentic).		To '''''<nowiki/>'sit amidst four parts'<nowiki/>''''' of a woman is a euphemism for sexual intercourse. {{Quote\|[https://web.archive.org/web/20220224151940/https://sunnah.com/tirmidhi:108 Jami` at-Tirmidhi 108]\|"[Abu Musa has told us that Muhammad bin Almuthanna has told him that Alwaleed Bin Muslim, from Al-Awza'i, from Abdulrahman bin Alqasim from his father from Aisha]: when the circumcised meets the circumcised, then indeed Ghusl is required. Myself and Allah's Messenger did that, so we performed Ghusl."}}The above variant reports Muhammad and Aisha having intercourse, and having to perform 'ghusl' (the ritual bath) because both were 'circumcised'. Note that this Hadith is rated as ''sahih'' (authentic).
Line 47:		Line 47:

	This one is weak according to Abu Dawud himself and classical scholars such as Ibn Hajah (though sahih according to al-Albani and was considered sahih by the Shafi'i and Hanbali scholars, mursal or daif by Hanafis and Malikis):		This one is weak according to Abu Dawud himself and classical scholars such as Ibn Hajah (though sahih according to al-Albani and was considered sahih by the Shafi'i and Hanbali scholars, mursal or daif by Hanafis and Malikis):
	{{Quote\|1={{Abu Dawud\|41\|~~5251~~}}\|2=Narrated Umm Atiyyah al-Ansariyyah: A woman used to perform '''circumcision''' [الْخِتَانُ - khitan] in Medina. The Prophet (peace be upon him) said to her: "Do not cut severely as that is better for a woman and more desirable for a husband".		{{Quote\|1={{Abu Dawud\|\|5271\|darussalam}}\|2=Narrated Umm Atiyyah al-Ansariyyah: A woman used to perform '''circumcision''' [الْخِتَانُ - khitan] in Medina. The Prophet (peace be upon him) said to her: "Do not cut severely as that is better for a woman and more desirable for a husband".
	Abu Dawud said: It has been transmitted by 'Ubaid Allah b. 'Amr from 'Abd al-Malik to the same effect through a different chain.		Abu Dawud said: It has been transmitted by 'Ubaid Allah b. 'Amr from 'Abd al-Malik to the same effect through a different chain.
	Abu Dawud said: It is not a strong tradition. It has been transmitted in mursal form (missing the link of the Companions)		Abu Dawud said: It is not a strong tradition. It has been transmitted in mursal form (missing the link of the Companions)
Line 62:		Line 62:
	{{Quote\|1=[https://sunnah.com/adab/53/2 Al-Adab Al-Mufrad 53:1245]\|2=An old woman from Kufa, the grandmother of 'Ali ibn Ghurab, reported that Umm al-Muhajir said, "I was captured with some girls from Byzantium. 'Uthman offered us Islam, but only myself and one other girl accepted Islam. 'Uthman said, "Go and '''circumcise''' [فَاخْفِضُو - khaffad] them and purify them."'}}فَاخْفِضُو (khaffad) translates as 'lower them' or 'trim them'.		{{Quote\|1=[https://sunnah.com/adab/53/2 Al-Adab Al-Mufrad 53:1245]\|2=An old woman from Kufa, the grandmother of 'Ali ibn Ghurab, reported that Umm al-Muhajir said, "I was captured with some girls from Byzantium. 'Uthman offered us Islam, but only myself and one other girl accepted Islam. 'Uthman said, "Go and '''circumcise''' [فَاخْفِضُو - khaffad] them and purify them."'}}فَاخْفِضُو (khaffad) translates as 'lower them' or 'trim them'.

	This hadith includes an exchange of insults between Meccan warriors and Muhammad's companions prior to the [[Battle of Uhud\|battle of Uhud]]. {{Quote\|1={{Bukhari\|5\|59\|~~399~~}}\|2=“[…] 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''' [أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ - muqaṭwiʿaẗi al-ْbuẓūri] other ladies! Do you challenge Allah and His Apostle?’ […]”}}أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ (muqaṭwiʿaẗi al-ْbuẓūri) translates as 'cutter of clitorises'.		This hadith includes an exchange of insults between Meccan warriors and Muhammad's companions prior to the [[Battle of Uhud\|battle of Uhud]]. {{Quote\|1={{Bukhari\|\|\|4072\|darussalam}}\|2=“[…] 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''' [أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ - muqaṭwiʿaẗi al-ْbuẓūri] other ladies! Do you challenge Allah and His Apostle?’ […]”}}أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ (muqaṭwiʿaẗi al-ْbuẓūri) translates as 'cutter of clitorises'.

	==FGM in Islamic Law==		==FGM in Islamic Law==
Line 85:		Line 85:
	===FGM before Islam===		===FGM before Islam===
	====Islamic sources====		====Islamic sources====
	The hadith 'One Who Circumcises Other Ladies' suggests that FGM was practiced by the Banu Quraysh, Mohammed's native tribe, and that the FGM reported in the Hadith (which therefore took place after Mohammed's migration to Medina) was a practice carried over from pre-Islamic Mecca.{{Quote\|{{Bukhari\|5\|59\|~~399~~}}\|“[…] 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?’ […]”}}The Hadith tells how, prior to the battle of Uhud, Hamza, one of Mohammed’s companions, taunts the Meccan warrior, Siba. Hamza implies that Siba is like ‘Ibn Um Anmar’ – a woman who was a known circumciser of women. The more descriptive phrase ''muqteh al-basr'' – ‘one who cuts clitorises‘ – is used rather than the usual ''khitan''.		The hadith 'One Who Circumcises Other Ladies' suggests that FGM was practiced by the Banu Quraysh, Mohammed's native tribe, and that the FGM reported in the Hadith (which therefore took place after Mohammed's migration to Medina) was a practice carried over from pre-Islamic Mecca.{{Quote\|{{Bukhari\|\|\|4072\|darussalam}}\|“[…] 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?’ […]”}}The Hadith tells how, prior to the battle of Uhud, Hamza, one of Mohammed’s companions, taunts the Meccan warrior, Siba. Hamza implies that Siba is like ‘Ibn Um Anmar’ – a woman who was a known circumciser of women. The more descriptive phrase ''muqteh al-basr'' – ‘one who cuts clitorises‘ – is used rather than the usual ''khitan''.

	This taunt suggests that clitoridectomy was practiced by the Quraysh, and that it was a role reserved for women, probably of low-status, hence its insulting nature when directed against a warrior. The taunt could only be effective if it humiliated Siba in the eyes of ''both'' his fellow Meccan warriors and also the Muslim warriors. Thus its use implies that members of both camps had knowledge of the practice and a shared culture of clitoridectomy. The fact that a circumciser of women could be famous (or notorious) also suggests that it was an established practice with the Meccan Quraysh.		This taunt suggests that clitoridectomy was practiced by the Quraysh, and that it was a role reserved for women, probably of low-status, hence its insulting nature when directed against a warrior. The taunt could only be effective if it humiliated Siba in the eyes of ''both'' his fellow Meccan warriors and also the Muslim warriors. Thus its use implies that members of both camps had knowledge of the practice and a shared culture of clitoridectomy. The fact that a circumciser of women could be famous (or notorious) also suggests that it was an established practice with the Meccan Quraysh.