أُخْفُضِي وَلَا تُنْهِكِي فَإِنَّهُ أَنْضَرُ لِلْوَجْهِ أَحْضَى لِلْزَوْجِ

“Khitanlah (anak-anak perempuan), tetapi jangan dipotong habis! Karena sesungguhnya khitan itu membuat wajah lebih berseri dan membuat suami lebih menyukainya”. Hadits Shahih, dikeluarkan oleh Imam Abu Dawud (5271), Imam Al Hakim (3/525), Imam Ibnu ‘Adi di dalam AL Kamil (3/1083) dan Imam Al Khatib didalam Tarikhnya (12/291).

2. Sabda Rasulullah Shallallahu ‘alaihi wassalam :

ِإذَا الْتَقَى الْخِتَانَانِ فَقَدْ وَجَبَ الْغُسْلُ

“Apabila dua khitan (khitan laki-laki dan khitan perempuan) sudah bertemu, maka sudah wajib mandi”. Hadits Shahih, dikeluarkan oleh Imam Tirmidzi (108-109), Imam Syafi’I (1/36), Imam Ibnu Majah (608), Imam Ahmad (6/161), Imam Abdurrazzaq (1/245-246) dan Imam Ibnu Hibban (1173-1174- Al Ihsan).

Didalam hadits ini, Nabi Shallallahu ‘alaihi wassalam menisbatkan khitan untuk para wanita. Maka ini menjadi dalil tentang disyariatkan juga khitan bagi mereka (wanita, red).

3. Hadits yang diriwayatkan dari Aisyah radiyallahu ‘anha secara marfu’ :

اِذَا جَلَسَ بَيْنَ شُعَبِهَا اْلأَرْبَعِ وَمَسَّ الْخِتَانَ فَقَدْ وَجَبَ الْخُسْلُ

“Apabila seorang lelaki telah berada di atas empat bagian tubuh istrinya, dan khitannya telah menyentuh dengan khitan istrinya, maka sudah wajib mandi”. Dikeluarkan oleh Imam Bukhari (1/291 – Al Fath), Imam Muslim (349- Imam Nawawi), Imam Abu ‘Awanah (1/289), Imam Abdurrazaq (939-940), Imam Ibnu Abi Syaibah (1/85) dan Imam Baihaqi (1/164).

Di dalam hadits ini, Nabi Shallallahu ‘alaihi wassalam juga mengisyaratkan adanya dua tempat khitan, yaitu pada seorang lelaki dan pada seorang perempuan. Maka hal ini menunjukkan bahwa seorang perempuan juga dikhitan.

Imam Ahmad rahimahullah berkata : Didalam hadits-hadits di atas menunjukkan bahwa para wanita dahulu juga dikhitan.

Hendaklah diketahui bahwa khitan wanita merupakan hal yang ma’ruf (dikenal umum, red) di kalangan para Salaf. Barangsiapa yang ingin menambah panjang lebar penjelasan tentang hal ini, silahkan melihat kitab Silsilatul Ahaditsush Shahihah (2/353). Karena sesungguhnya Syaikh Al Albani – semoga Allah melimpahkan pahala untuk beliau – telah menyebutkan banyak hadits dan atsar yang berkaitan dengan hal ini di dalam kitab tersebut.

======== Kalau sesuatu itu datang dari Allah dan Rasulnya, maka saya akan “Sami’na wa Atho’na”, Saya dengar dan saya taati…

Circumcision in the male exposes the glans for better sex and so does it in the case of the female. No part of the clitoris should be removed. Islam has clearly laid down the procedure we should follow which is the removal only of the prepuce of the clitoris and nothing more. There is agreement on this. The Fath Al Bari by Ibn Hajar Asqalani, Sharhul Muhadhdhab by Imam Nawawi, Majmu Al Fatawa by Ibn Taymiyyah and Fatawa Al Islamiyya by Sheikh Jadul Haqq besides a number of other Islamic texts are all clear on this.

Besides, if there is going to be even a very minor removal of the tip of the clitoris, it can lead to more severe forms. In fact the severe forms we find being practiced today in some countries such as Sudan Egypt, etc which have given Islamic female circumcision such a bad name may have arisen from a similar reasoning. What starts in a small way can with time assume serious forms. This is why it is important that we as Muslims should always strictly adhere to the Sunnah.

That Islamic female circumcision improves rather than diminishes female sexual feeling is today established beyond doubt. For more details see http://www.hoodectomyinformation.com

Syaikhul Islam Ibnu Taimiyah mengatakan, “Ya, wanita wajib berkhitan. Dan, khitannya dengan cara memotong selaput di ujung klitoris yang bentuknya seperti jengger ayam jantan. Rasulullah n bersabda pada seorang pengkhitan wanita : “Potonglah bagian atas dan jangan berlebihan. Sebab, itu lebih membinarkan wajah dan lebih nikmat untuk dirinya saat bersama suami.” Maksud beliau, jangan banyak-banyak dalam memotong. Demikian, karena tujuan khitan laki-laki adalah membersihkannya dari najis yang mengendap di bawah kulit kulup. Sedangkan, tujuan khitan wanita untuk mengendalikan syahwatnya. Apabila wanita dibiarkan tak berkhitan, maka ia akan memiliki syahwat yang sangat besar. Oleh karena itu, dalam ejek-ejekan dikatakan, “Hai anak wanita tak berkhitan.” Sebab, wanita yang tak berkhitan suka berlagak genit pada kaum lelaki. Dan, inilah di antara perbuatan keji yang banyak ditemui pada kaum wanita bangsa Tatar serta Eropa, dan tidak nampak di kalangan wanita muslimin. Namun, apabila khitan dilakukan secara berlebihan, maka syahwatnya akan melemah, sehingga keinginan suami (dalam berhubungan intim) tak bisa sempurna. Namun, apabila dipotong dengan tidak berlebihan, maka keinginan suami pun akan tercapai dengan penuh keseimbangan.”[4]

Sa’ati, dalam Bulughul Amani, berkata, “Hikmah disyariatkannya khitan –sebagaimana dinyatakan Imam Ar-Razi- bahwa kulit ujung dzakar sangat sensitif. Bila ujung dzakar selalu tertutup kulup, maka kenikmatan saat bersenggama terasa luar biasa. Namun, bila kulup dipotong, maka ujung dzakar menjadi lebih tebal dan kenikmatan pun berkurang. Hal ini selaras dengan syariat kita, yakni mengurangi kenikmatan dan tidak menghilangkannya sama sekali, sebagai bentuk sikap pertengahan antara berlebihan (ifrath) dan tak ada sama sekali (tafrith).

Sa’ati berkata, “Hal di atas juga berlaku pada khitan wanita, berdasarkan riwayat Abu Dawud, Hakim dan Thabrani, bahwa Nabi n berkata pada Ummu ’Athiyyah –tukang khitan anak-anak perempuan–, “Khitanilah dan jangan berlebihan. Sebab, itu lebih mencerahkan wajah –yakni air dan darah yang mengalir ke wajah bisa lebih banyak– dan lebih nikmat saat bersama suami,” yakni lebih baik bagi suami saat menggaulinya, lebih disukai suami, dan lebih mengggairahkan. Pasalnya, apabila tukang khitan mengambil seluruh organ khitan (klitoris), maka birahi si wanita loyo sehingga ia tidak bergairah untuk berhubungan intim. Akibatnya, kenikmatan suami berkurang. Namun, jika wanita dibiarkan apa adanya dan organ khitannya tidak dipotong sama sekali, maka syahwatnya akan tetap meluap-luap sehingga ia tidak cukup terpuaskan dengan hubungan intim suaminya. Akibanya, ia dapat terperosok dalam perzinaan. Jadi, memotong sedikit ujung klitoris berfungi untuk menyeimbangkan syahwat dan perilaku.”

There are many ahadith or sayings of the Prophet Muhammad (Peace Be Upon Him)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 or khitanain) 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 headscarves.

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 tactile
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
such as cystitis affecting the female reproductive organs.

For more benefits of Islamic female circumcision also known as hoodectomy see http://www.hoodectomyinformation.com