Sunat Perempuan…
Beberapa waktu lalu forum membahas sunat perempuan (SP). Awalnya sih nggak pengen ikut-ikutan, tapi trus… ada anggota yang ’suaranya cukup berpengaruh’ ikut berkomentar tentang (manfaat) SP -salah satunya, meng-i’tidal-kan syahwat- adalah ‘tidak ilmiah’. Lalu ada postingan artikel lagi, menyebutkan bahwa SP itu anjuran atau keharusannya tidak jelas. Ada lagi yang menulis, bahwa hadisnya Abu Dawud itu mursal, yaitu hadis yang kehilangan mata rantai riwayat karena tidak ditemukan di antara para sahabat Nabi. Selain itu, hadis ini hanya ada dalam Abu Dawud dan tidak ada dalam kompilasi hadis terkemuka lainnya. Wajar sih, ada pro dan kontra. Mungkin beda interpretasi, beda aliran, beda iman. Tapi gatel juga baca postingan kok semua yang tentang ‘negatif’-nya SP. Pengen juga nih posting artikel SP yang isinya tentang SP yang ‘positif’, supaya info yang keluar berimbang. Tinggal yang baca memilih, mau percaya yang mana. Ilmiah atau enggak, tergantung kepercayaan ajah. Kalau dari aku, tentyu artikelnya dari almanhaj… Heheh..
Aku sendiri, ikut yang tengah aja. SP buatku sunnah, hanya jika perlu (ada bagian yang dikhitan).
http://www.almanhaj.or.id/content/851/slash/0
Kamis, 24 Juni 2004 21:12:39 WIB
HUKUM KHITAN
Oleh
Salim bin Ali bin Rasyid Asy-Syubli Abu Zur’ah
Muhammad bin Khalifah bin Muhammad Ar-Rabah.
Hukum khitan ini umum bagi laki-laki dan wanita, hanya saja ada sebagian wanita yang tidak ada pada mereka bagian yang bisa dipotong ketika khitan yaitu apa yang diistilahkan klitoris (kelentit). Kalau demikian keadaannya maka tidak dapat dinalar bila kita memerintah mereka untuk memotongnya padahal tidak ada pada mereka.
Berkata Ibnul Hajj dalam Al-Madkhal (3/396) :
“Khitan diperselisihkan pada wanita, apakah mereka dikhitan secara mutlak atau dibedakan antara penduduk Masyriq (timur) dan Maghrib (barat). Maka penduduk Masyriq diperintah untuk khitan karena pada wanita mereka ada bagian yang bisa dipotong ketika khitan, sedangkan penduduk Maghrib tidak diperintah khitan karena tidak ada bagian tersebut pada wanita mereka. Jadi hal ini kembali pada kandungan ta’lil (sebab/alasan)”.
[Disalin dari kitab Ahkamul Maulud fi Sunnatil Muththarah edisi Indonesia Hukum Khusus Seputar Anak dalam Sunnah yang Suci, hal 110-112 Pustaka Al-Haura]
http://www.almanhaj.or.id/content/800/slash/0
Kamis, 10 Juni 2004 10:11:08 WIB
HUKUM KHITAN BAGI WANITA
Oleh
Syaikh Muhammad Nashiruddin Al-Albani
Pertanyaan.
Syaikh Muhammad Nashiruddin Al-Albani ditanya : “Apakah khitan (sunat) bagi wanita itu hukumnya wajib ataukah sunnah yang disukai saja ?”
Jawaban.
Telah shahih dari Nabi Shallallahu ‘alaihi wa sallam bukan hanya dalam satu hadits, anjuran beliau untuk menyunat wanita. Beliau juga memerintahkan wanita yang menyunat untuk tidak berlebihan dalam menyunat. Tapi dalam masalah ini berbeda antara suatu negeri dengan negeri-negeri lainnya.
Kadang-kadang dipotong banyak dan kadang-kadang hanya dipotong sedikit saja (ini biasanya terjadi di negeri-negeri yang berhawa dingin). Jadi sekiranya perlu dikhitan dan dipotong, lebih baik di potong. Jika tidak, maka tidak usah di potong.
[Disalin dari Kitab Majmu’ah Fatawa Al-Madina Al-Munawarrah edisi Indonesia Fatwa-Fatwa Albani, hal 162-163, Pustaka At-Tauhid]
HUKUM KHITAN BAGI ANAK PEREMPUAN
Oleh
Al-Lajnah Ad-Daimah Lil Ifta’
Pertanyaan.
Al-Lajnah Ad-Daimah Lil Ifta’ ditanya : “Apa hukum khitan bagi anak perempuan, apakah termasuk sunnah atau makruh?”.
Jawaban.
Khitan bagi wanita disunnahkan berdasarkan keumuman sabda Nabi Shallalalhu ‘alaihi wa sallam bahwa sunnah fitrah itu ada lima, di antaranya khitan. Juga berdasarkan riwayat Khalal dari Syaddad bin Aus Radhiyallahu ‘anhu, ia berkata, Rasulullah Shallallahu ‘alaihi wa sallam bersabda.
“Artinya : Khitan itu merupakan sunnah bagi para lelaki dan kehormatan bagi para wanita”
[Fatawa Lajnah Daimah Lil Ifta' 5/119]
SALAHKAH TIDAK MELAKUKAN KHITAN ?
Oleh
Al-Lajnah Ad-Daimah Lil Ifta’
Pertanyaan.
Al-Lajnah Ad-Daimah Lil Ifta’ : “Saya mendengar khatib di masjid kami berkata di atas mimbar bahwasanya Rasulullah Shallallahu ‘alaihi wa sallam menghalalkan khitan bagi para wanita. Kami berkata kepadanya bahwa wanita-wanita di daerah kami tidak dikhitan. Bolehkan seorang wanita tidak melakukan khitan ?”
Jawaban.
Khitan bagi wanita merupakan kehormatan bagi mereka tapi hendaknya tidak berlebihan dalam memotong bagian yang dikhitan, berdasarkan larangan Nabi Shallallahu ‘alaihi wa sallam bahwa beliau bersabda.
“Artinya : Sunnah-sunnah fitrah itu ada lima ; khitan, mencukur bulu kemaluan, memendekkan kumis, memotong kuku dan mencabut bulu ketiak”
[Muttafaq Alaih]
Hadits ini umum, mencakup lelaki dan perempuan.
[Fatawa Lajnah Daimah Lil Ifta' 5/119,120]
[Disalin dari kitab Al-Fatawa Al-Jami’ah Lil Mar’atil Muslimah, edisi Indonesia Fatwa-Fatwa Tentang Wanita-3 hal 121-122 Darul Haq]
Dear Sister, here’s another well written article on female circumcision and its importance in Islam
Although there is nothing in the Qur’an regarding the practice of
circumcision, whether male or female, there exist many ahadith or
sayings of the Prophet 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) 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 headdresses
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 digital
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 affecting the reproductive organs. Recent findings also conclusively prove that it prevents cystisis in women.
ow, ow, ow..
thank you so much!
hopefully parents search and read lots of information first, before making decision about khitan to their daughter