anyway, trims sudah mampir, ya..

betul sekali, ikhwal menutup aurat ini masih ada pro dan kontra. bukan pro dan kontra sih tapi lebih pada perbedaan penafsiran.. hehehe.. saya pun sudah menulis di page ‘ilearnislam’ bahwa blog ini memuat masalah-masalah agama dari sudut pandang dan pendapat saya pribadi, yang saya simpulkan setelah ‘belajar’, membaca, berdiskusi dengan teman-teman, kilafiyah yang saya yakini.

khusus masalah jilbab, hasil perenungan dan bacaan saya mengenai ayat, hadis, kenapa harus berjilbab, bisa diklik di artikel terkait kenapa berjilbab (1) dan kenapa berjilbab (2).

saran saya sih, kalo aik memang berminat untuk tau masalah ini, bacalah.. baik yang pro dan kontra. al-qur’an dan hadis. kemudian biarkan hati yang memberikan kesimpulan. hati nggak pernah salah kok

terima kasih sudah mampir yaa

wassalam

tentu boleh.. nggak atas nama saya juga nggak apa-apa, yg penting ‘ilmu’-nya tersebar dan manfaat.. amalan nggak akan salah pintu kok walaupu anonim ;>

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.