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Hukum Khitan Bagi Wanita

05 Agu

Tanya:

Apa hukumnya khitan bagi wanita? (085269913XXX)

Jawab:

Jumhur Ulama berpendapat bahwa khitan bagi wanita hukumnya disyariatkan, bahkan menurut madzab Syafi’iyah, Hanabilah (Hanbali) dan sebagian Malikiyah hukumnya adalah wajib. (Lihat Al Majmu’, An Nawawi (1/300), Al Inshaf, Al Mardawi (1/123)al Mubdi’, Ibnu Muflih (1/103-104)Al Qawanin Al Fiqhiyyah, Ibnu Jizzi : 167, Fatawa Arkanil Islam, Syeikh Utsamin : 216-217 dan Fatawa Lajnah Daimah Lil Ifta’ 5/119,120]).

Telah shahih dari Nabi shallalahu ‘alaihi wasallam bukan hanya dalam satu hadits, anjuran beliau untuk mengkhitan wanita.

Seperti yang diriwayatkan oleh Khalal dari Syaddad bin Aus radhiyallahu ‘anhu ia berkata, Rasulullah shallalahu ‘alaihi wasallam bersabda:

الْخِتَانُ سُنَّةٌ لِلرِّجَالِ مَكْرُمَةٌ لِلنِّسَاءِ

“Khitan itu merupakan sunnah bagi para lelaki dan kehormatan (kemuliaan) bagi para wanita” (HR. Ahmad No 20195 dan Baihaqi 8/325)

Beliau shallalahu ‘alaihi wasallam juga memerintahkan wanita yang menyunat untuk tidak berlebihan dalam menyunat.

عَنْ أُمِّ عَطِيَّةَ الْأَنْصَارِيَّةِ أَنَّ امْرَأَةً كَانَتْ تَخْتِنُ بِالْمَدِينَةِ فَقَالَ لَهَا النَّبِيُّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لَا تُنْهِكِي فَإِنَّ ذَلِكَ أَحْظَى لِلْمَرْأَةِ وَأَحَبُّ إِلَى الْبَعْلِ

“Dari Ummu Athiyyah bahwa ada seorang wanita yang berkhitan di Madinah, lalu Nabi shallalahu ‘alaihi wasallam berkata kepadanya: (Khitanlah dan) jangan dihabiskan (jangan berlebih-lebihan dalam memotong bagian yang dikhitan) karena yang demikian lebih cemerlang bagi (wajah) wanita dan lebih menyenangkan (memberi semangat) bagi suami” [HR. Abu Daud (5271), Al-Hakim (3/525), Ibnu Ady dalam Al-Kamil (3/1083) dan Al-Khatib dalam Tarikhnya 12/291 dan dihasankan oleh Albani dalam Silsilah Ahadits Shahihah No 722)

[Lihat Kitab Majmu’ah Fatawa Al-Madina Al-Munawarrah edisi Indonesia Fatwa-Fatwa Albani, hal 162-163, Pustaka At-Tauhid]

إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْغُسْلُ

“Bila telah bertemu dua khitan (alat kelamin suami dan istri) maka sungguh telah wajib mandi (junub).” [Shahih, Dikeluarkan oleh At-Tirmidzi (108-109), Asy-Syafi’i (1/38), Ibnu Majah (608), Ahmad (6/161), Abdurrazaq (1/245-246) dan Ibnu Hibban (1173-1174 – Al Ihsan)]

Dalam hadits diatas Nabi Shallallahu ‘alaihi wa sallam menisbatkan khitan pada wanita, maka ini merupakan dalil disyariatkannya khitan bagi wanita.
Dan dalam riwayat lain Rasulullah shallalahu ‘alaihi wasallam bersabda:

إِذَا جَلَسَ بَيْنَ شُعَبِهَا الْأَرْبَعِ وَمَسَّ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ

“Jika (seorang suami) telah duduk di antara empat anggota tubuh (istri)nya dan khitan yang satu telah menyentuh khitan yang lain maka telah wajib mandi (junub).” [Dikeluarkan oleh Al-Bukhari (1/291 – Fathul Bari), Muslim (249 – Nawawi), Abu Awanah (1/269), Abdurrazaq (939-940), Ibnu Abi Syaibah (1/85) dan Al-Baihaqi (1/164)]
Hadits ini juga mengisyaratkan dua tempat khitan yang ada pada lelaki dan wanita, maka ini menunjukkan bahwa wanita juga dikhitan. Demikian ungkapan Imam Ahmad sebagaimana dinukil oleh Imam Ibnul Qayyim dalam kitab beliau Tuhfatul Maudud bi Ahkamil Maulud. [Lihat kitab Ahkamul Maulud fi Sunnatil Muthahharah edisi Indonesia Hukum Khusus Seputar Anak dalam Sunnah yang Suci, hal 107-110 Pustaka Al-Haura].

 
4 Komentar

Ditulis oleh pada Agustus 5, 2009 in Fiqih, wanita

 

4 responses to “Hukum Khitan Bagi Wanita

  1. muin

    September 18, 2009 at 10:54 am

    assalamu `alaikum..

    bagaimana wanita dikhitan ?
    apa seperti laki-laki…?

    ana pernah dengar kalau khitan wanita itu pada waktu lahir dulu ? benar nggak ?
    jazakilllah….

     
  2. ahmed

    Oktober 23, 2009 at 8:03 pm

    There exist many ahadith 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 suggest that it prevents cystisis in women.

     
  3. Ahmed

    Juni 22, 2010 at 8:53 pm

    In contrast to those who say that Islamic female circumcision (hoodectomy) is harmful to women’s sexual health, there are many research studies proving otherwise. The latest is the recent study Orgasmic Dysfunction Among Women at a Primary Care Setting in Malaysia. Hatta Sidi, and Marhani Midin, and Sharifah Ezat Wan Puteh, and Norni Abdullah, (2008) Asia Pacific Journal of Public Health, 20 (4) accessible http://myais.fsktm.um.edu.my/4480/ which shows that being Non-Malay is a higher risk factor for Orgasmic Sexual Dysfunction in women, implying that Malay women experience less problems in achieving orgasm than non-Malay women. As you know almost all Malay women in Malaysia are circumcised (undergo hoodectomy) in contrast to non-Malay women who are not. This would suggest that hoodectomy does in fact contribute to an improved sex life in women rather than diminishing it as some argue

     
  4. Ahmed

    April 2, 2011 at 1:25 am

    Here’s another interesting news item that supports the need for a hoodectomy (Islamic female circumcision):

    Oral sex linked to cancer risk

    US scientists said Sunday there is strong evidence linking oral sex to cancer, and urged more study of how human papillomaviruses may be to blame for a rise in oral cancer among white men.

    In the United States, oral cancer due to HPV infection is now more common than oral cancer from tobacco use, which remains the leading cause of such cancers in the rest of the world.

    Researchers have found a 225-percent increase in oral cancer cases in the United States from 1974 to 2007, mainly among white men, said Maura Gillison of Ohio State University. “The rise in oral cancer in the US is predominantly among young white males and we do not know the answer as to why.”

    It is obvious that the only way men can acquire the HPV virus is through the oral stimulation of one’s partner’s clitoris which allows the virus to enter the mouth. The virus no doubt is harboured in the prepuce of the clitoris just as it has been found that HPV also resides in the foreskins of males, through the transmission of which cervical cancer occurs in females. Thus a hoodectomy could, by removing the part that harbours the virus, significantly reduce or eliminate the risk of women transmitting the virus to their male partners.

     

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