Note: Although female circumcision is considered an ancient topic in Islamic jurisprudence and has been a subject of inquiry and discourse since the time of the Noble Prophet of Islam (s), discussions surrounding it still emerge periodically within the jurisprudential community. On the one hand, some regard it as a form of oppression and crime against women; on the other hand, some consider it a commendable and beneficial act for girls. In addition to jurisprudential schools of thought, varying opinions regarding female circumcision exist among diverse societies and ethnic groups. Below is a report on the most prominent fatwas of Islamic schools of thought regarding this issue:

A) Imami (Shia)

The perspective of Imami jurists must be examined across several historical periods:

Early Period (First Islamic Centuries)

In this period, some Shia jurists, citing narrations, considered female circumcision to be recommended (mustahabb). For example, a Hadith is narrated from the Noble Prophet (s) stating: “Circumcision is a Sunnah for men and an honor (makramah) for women” (al-khitanu sunnatun li-l-rijali wa makramatun li-l-nisa’). This Hadith is mentioned in sources such as Al-Kafi by Sheikh Kulayni.

Middle Period (Middle Islamic Centuries)

In this period, the views of jurists regarding female circumcision varied. Some, citing narrations, considered it recommended, whereas others, considering the lack of definitive proofs and taking into account potential harms, did not consider it recommended and even regarded it as discouraged (makruh). For example, Shahid Thani addressed this topic in his book Masalik al-Afham, presenting different viewpoints.

Contemporary Period

In the contemporary period, some jurists have explicitly opposed female circumcision. For example, Ayatollah Seyyed Ali Sistani, in response to a jurisprudential inquiry (istifta’) in this regard, did not consider female circumcision to be a Sunnah or recommended, stating that certain narrations also indicate its exclusivity to boys and negate its status as a Sunnah regarding girls.

Likewise, Ayatollah Bayat Zanjani, in response to a jurisprudential inquiry concerning female circumcision, stated: “The subject of circumcision in jurisprudence is exclusive to boys, and for women, there is no such thing as circumcision.”

B) Shafi’i School

In the Shafi’i school of thought, female circumcision is recognized as a recommended act (mustahabb), the observance of which depends on specific conditions. Imam Shafi’i addressed this topic in his jurisprudential works, including in the book Al-Umm, noting that female circumcision is a recognized Sunnah in certain Islamic societies. This act in Islamic societies, especially in ancient times, was regarded as a symbol of cleanliness and preservation of chastity.

Textual Hadith Proofs in Shafi’i Jurisprudence

Shafi’i jurisprudence, to support the recommended nature of female circumcision, cites Hadiths in which it is emphasized that this act must not be harmful. Among them is a Hadith in which the Prophet of Islam (s) stated:

“When you circumcise a woman, do not cut severely, for that is more pleasant for her and more beloved to the husband” (Abu Dawud, 1999, Hadith No. 5271).

In this Hadith, the Prophet advised that female circumcision must not lead to harm and that this procedure must be performed with care and caution.

Fatwa of Imam Shafi’i

Imam Shafi’i emphasizes that female circumcision is performed only under conditions where its objective is observing the Sunnah, and its performance must not harm the individual’s health (Shafi’i, 2000). In this view, circumcision is introduced as a Sunnah that contributes to cleanliness and chastity, but it is not obligatory (wajib).

Jurisprudential Arguments and Shafi’i Principles

The Shafi’i school considers female circumcision recommended based on the following reasons:

• Preservation of Cleanliness: This act contributes to observing hygiene and cleanliness, which is one of the Sharia objectives (Nawawi, 2003).

• Preservation of Chastity: Some Shafi’i scholars believe that female circumcision can play a role in controlling lust (Shafi’i, 2000).

• Non-Harm: The jurisprudential principle of “No Harm and No Harassment” (la darara wa la dirara) emphasizes that no religious act must lead to physical or psychological harm (Abu Dawud, 1999).

View of Contemporary Shafi’i Scholars

In the contemporary era, many Shafi’i scholars, such as those active in the jurisprudential assemblies of Egypt, Indonesia, and Malaysia, emphasize that female circumcision is permissible only in the absence of physical and psychological harm. These scholars have engaged in reviewing this tradition, harmonizing it with the general principles of Sharia, including the preservation of human dignity (Nawawi, 2003).

C) Maliki School

In Maliki jurisprudence, female circumcision is generally not considered obligatory (wajib) and is mostly left to the cultural and social conditions of society. Maliki scholars believe that this act is neither a Sharia necessity nor an obligatory Sunnah; rather, it is presented as a permissible (mubah) and optional act. In fact, this perspective emphasizes the principle of non-harm and observing the individual’s interest (maslahah).

Related Hadiths in Maliki Jurisprudence

Unlike other schools, Malikis believe that no Quranic text or explicit Hadith indicates the obligation of female circumcision. In the Hadith of the Prophet of Islam (s) stating: “When you circumcise a woman, do not cut severely, for that is more pleasant for her and more beloved to the husband” (Abu Dawud, 1999, Hadith No. 5271), scholars have explained that this Hadith, rather than being an obligatory ruling for female circumcision, is an emphasis on how to perform this act without harm (Ibn Rushd, 2004).

Views of Prominent Maliki Scholars

• Imam Malik ibn Anas: In the book Al-Muwatta, Imam Malik made no explicit statement regarding the obligation or recommended nature of female circumcision. He believed that this issue is primarily connected to cultural habits and traditions, and if it causes harm, it must be avoided (Malik ibn Anas, 2003).

• Ibn Rushd in the book Bidayat al-Mujtahid: Ibn Rushd explained that female circumcision in Maliki jurisprudence is mostly related to customary matters (‘urfi) and regional habits. He emphasized that if this act is prevalent in a society and performed without harm, it can be done as a permissible act. However, if there is a likelihood of physical or psychological harm, performing it is impermissible (Ibn Rushd, 2004).

Maliki Jurisprudential Foundations

Maliki jurisprudence rests on principles such as “procuring benefit and repelling harm” (jalb al-manfa’ah wa daf’ al-darar) and “removal of hardship” (raf’ al-haraj). Accordingly:

• Non-Obligation: Female circumcision is not obligatory and is recognized as a permissible act.

• Subordination to Custom: In regions where this act is part of social custom (‘urf), performing it poses no issue, provided it does not lead to harm.

• The Principle of “No Harm and No Harassment”: Any action accompanied by physical or psychological harm is prohibited in Maliki jurisprudence (Malik ibn Anas, 2003).

Views of Contemporary Maliki Scholars

In the contemporary era, Maliki scholars, especially in African countries where female circumcision is prevalent, have examined this topic from medical and human rights perspectives as well. They emphasize that female circumcision must not be considered compulsory, and in the presence of risks or harm, it must be completely avoided (Qaradawi, 2010).

D) Hanbali School

In Hanbali jurisprudence, female circumcision is recognized as a recommended Sunnah (mustahabb), and it is emphasized that performing this act must be free of physical or psychological harm. Hanbali scholars considered circumcision obligatory for men and recommended for women. This perspective is based on Sharia texts, jurisprudential principles, and social habits of certain Islamic societies.

Hadiths Related to Female Circumcision

Hanbali scholars cite Hadiths presenting female circumcision as a recommended act. One of the famous Hadiths raised in this regard is: “When you circumcise a woman, do not cut severely, for that is more pleasant for her and more beloved to the husband” (Narrated by Ahmad ibn Hanbal, 1998).

In this Hadith, the Prophet of Islam (s) advised that female circumcision must not be performed in a manner leading to harm. This approach is also emphasized in Hanbali jurisprudence.

Views of Prominent Hanbali Scholars

• Imam Ahmad ibn Hanbal: Imam Ahmad, founder of the Hanbali school, considered female circumcision a recommended act, stating that this act can be performed in societies where doing so contributes to cleanliness and preservation of chastity (Ibn Qudamah, 2004).

• Ibn Qudamah in the book Al-Mughni: Ibn Qudamah considered female circumcision a recommended Sunnah and emphasized that this act must be performed in a manner that causes no harm to individual health. He states: “Female circumcision is not obligatory like male circumcision, but it is a recommended Sunnah that is advised in the absence of harm” (Ibn Qudamah, 2004).

Hanbali Jurisprudential Foundations

Hanbali jurisprudence considers female circumcision recommended based on the following principles:

• Preservation of Cleanliness: Circumcision is considered part of acts of purification (taharah) and cleanliness in Islamic jurisprudence (Ibn Qudamah, 2004).

• Preservation of Chastity: Hanbali scholars believe that female circumcision can play a role in controlling lust, provided it does not lead to excess or harm.

• The Principle of Harm Prohibition: If female circumcision causes physical or psychological harm, performing it is impermissible, as the principle of “No Harm and No Harassment” governs Islamic Sharia (Ibn Taymiyyah, 1998).

Views of Contemporary Hanbali Scholars

Contemporary Hanbali scholars, especially in Arab countries such as Saudi Arabia, have emphasized based on modern conditions that female circumcision must not be compulsory and can be performed only if it is safe according to medical principles. Among them, Sheikh Ibn Baz and Sheikh Saleh Al-Fawzan underscored the necessity of avoiding physical and psychological harm (Al-Fawzan, 2010).

E) Perspective of the Hanafi School Regarding Female Circumcision

In the Hanafi school of thought, female circumcision is generally neither obligatory (wajib) nor an emphasized recommended Sunnah (mustahabb mu’akkad). Hanafi scholars have accepted this act as a prevalent tradition in certain Islamic societies; however, they placed it among actions contingent upon custom (‘urf) and social conditions. Unlike male circumcision, which is obligatory, female circumcision bears no specific recommendation in Hanafi jurisprudence, and emphasis is mostly placed on preventing harm and observing Sharia principles.

Hadiths Related to Female Circumcision

Hanafi scholars cite Hadiths for this topic that mostly emphasize the manner of performing circumcision and preventing harm. One of the famous Hadiths mentioned in this regard is: “When you circumcise a woman, do not cut severely, for that is more pleasant for her and more beloved to the husband” (Abu Dawud, 1999, Hadith No. 5271).

This Hadith emphasizes that if female circumcision is performed, it must be done in a way that does not lead to harm and remains within the bounds of preserving cleanliness.

Views of Prominent Hanafi Scholars

• Imam Abu Hanifah: Imam Abu Hanifah, founder of the Hanafi school, did not consider female circumcision obligatory in any of his works. He linked this act to local custom and habits, believing that female circumcision is performed only if it entails no harm (Kasani, 1986).

• Kasani in the book Bada’i’ al-Sana’i’: Kasani explained that female circumcision is not among obligations or emphasized recommended acts; rather, it is a Sunnah contingent upon cultural and social conditions. He emphasized that this act must be performed only if it benefits the individual and prevents any harm (Kasani, 1986).

Hanafi Jurisprudential Foundations

Hanafi jurisprudence examines female circumcision based on the following principles:

• The Principle of Custom (‘Urf): In the Hanafi school, performing or not performing female circumcision depends on regional custom and culture, and in areas where this act is not prevalent, there is no necessity for it (Sarakhsi, 1993).

• Non-Obligation: Unlike male circumcision, which is obligatory, female circumcision from the perspective of Hanafi jurisprudence is not obligatory and is only raised as a permissible act (mubah) in certain Islamic societies.

• Harm Prohibition: Hanafi scholars emphasize that female circumcision must not lead to physical or psychological harm, and any harmful act is prohibited (Sarakhsi, 1993).

Views of Contemporary Hanafi Scholars

Contemporary Hanafi scholars believe that female circumcision, especially in today’s societies, is not necessary, and if there is a likelihood of physical or psychological harm, this act is prohibited (haram). Some Hanafi scholars in Islamic countries such as India and Pakistan generally do not recommend performing this act, except under circumstances where local custom or medical necessity requires it.

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