VOICE OF GLOBAL UMMAH

VOICE OF GLOBAL UMMAH

Volume 232, June 16, 2013

Editors: Mohamed & Rashida Ziauddin

In the Name of Allah, the Most Beneficent and the Most Merciful

(www.xeniagreekmuslimah.wordpress.com)

EDITORIAL:

In this E-Zine our spotlight is on the recent declaration (see below article I-a, June 11, 2013) by the American Society for Muslims Advancement / Global Muslim Women's Shura Council that Female Genital Cutting (FGC)  is UN-ISLAMIC. 

We really feel very sorry for the utter ignorance by the anti-Islamic extremists who out of their personal bias & hate are waiting for any and all opportunities to demonize Islam. Even though FGC has been practiced by Muslims, Christians and Jews, because of their above bias, their focus is only to blame Islam for such practice. Most of them are not even aware that FGC is not a Islamic practice but a social and cultural practice that predates the birth of both Islam and Christianity. Origins of the practice have been traced to Pharonic Egypt based on evidence found on mummies. Further the fact remains that the majority of the Muslim countries DO NOT practice FGC including Saudi Arabia and Iran except for some of  its immigrants. Further FGC is common in several Christian majority countries including Ethiopia, Kenya and Central African Republic. In fact in Kenya and Tanzania, a higher percentage of Christian women than Muslim women undergo FGC. The best we can do is to pray that Almighty Allah brings the anti-Islamic extremists out of their darkness of ignorance  and enlighten them on facts based on history and science.

We applaud the American Society for Muslim Advancement / Global Muslim Women's Shura Council for having done an excellent job to eloquently bring out the facts (see below article Part I-d), in a logical manner demonstrating that FGC is not only UN-ISLAMIC, but also (a) contradicts the Holy Quran (b) contradicts the Prophet Mohamed's (SAW) examples & words (Sunnah & Hadith) (c) Not supported by legal consensus (Ijma) or legal opinion (Fatwa) (d) Not supported by Analogy (Qiyas) and last but not the least (e) Contradicts the principles of Islamic Jurisprudence.

Muslims should play an important role to work actively towards the goal of eliminating the inhumane act of FGC which we know originates from a cultural practice and NOT from Islam. It is really unfortunate that some of the immigrants who have settled in  the US are having a difficult time to let go of their barbaric cultural practice of FGC. True assimilation should include eliminating above cultural practice of FGC.  The US is one of the most fertile social landscapes in the world to practice universal Islam that ideally should be Quran centered and free of being polluted by certain negative cultural practices. Muslims from the mainstream Ummah must actively work to assist the immigrants to abandon such UN-ISLAMIC practice. It could be argued that the victims of this sick practice  who are females have to essentially go through tremendous cultural sanctioned  physical and sexual abuse. This is an important issue that unfortunately tends to be pushed under the social rug again and again when it is supposed to be highlighted & aggressively condemned by the Imams and Islamic leaders in the local Mosques in the strongest possible terms.

We also deeply appreciate Lisa Anderson in her report published on March 11, 2013, (see below article 1-b and 1-c) in which she has rightly pointed out that  female genital mutilation (FGM) is on the rise in the United States. Of particular concern is that up to 200,000 girls and women in the United States are at risk of FGM and that the number is growing. We fully support the federal law that was passed against sending young women outside US for the so called “vacation cutting”.

In general, one of the many areas of improvement for the Global Ummah is to pay much more attention to the other HALF of our Ummah in terms of addressing the historic & cultural injustices perpetrated on them and thereby impacting millions of Muslim females in a myriad of ways. FGC is just one of the many injustices that needs to be aggressively confronted and eliminated.  Global Ummah can literally never bring out its best in this conflict ridden world without first getting its own house in order and addressing blatant injustices perpetrated on half of its own Ummah primarily through cultural practices. Almighty Allah out of his mercy had through our beloved Prophet Mohamed (SAW)  introduced Islam to mankind for many reasons and one of which was to fight against injustice. Thanks to our loving Prophet Mohamed (SAW), who abolished burial of live female infants, gave inheritance rights to women, advocated for women's rights and even  stated that “Women's rights are Sacred”. To what extent our Muslim brothers are really implementing above honorable statement in practice, especially with their loved ones ?

Unfortunately the cultural scum that has nothing to do with Islam had been and continues to be masquerading either directly or indirectly under the umbrella of Islam and it has  brought great injustice, oppression to our Muslim sisters across the world. In general, while it may be convenient and easy to maintain the “status-quo”, we must transcend above our “convenience” and instead practice Islam for what it was really meant to be “to fight against injustice”. A true Muslim cannot turn a blind eye to the injustices faced by his mother, sister, wife and daughter. In a way it may be a test from Allah to find out whether a Muslim truly prefers ISLAM or abandons Islam for his CULTURE.

In above backdrop, as indicated in the beginning of this Editorial,  the announcement by American Society for Muslim Advancement / Global Muslim Women's Shura Council that Female Genital Cutting is UN-ISLAMIC is a positive step in the right direction. We would like to go one step further and state that anyone who involves in the act of FGC is committing a crime and should be punished to the fullest extent of the law. (we acknowledge the sad reality  that in most cases primarily in Africa & to some extent in Asia, such  laws don't exist because FGC is accepted as a cultural practice). This is an area that we not only need Islamic scholars and leaders to take this issue extremely seriously  but also the governments in the countries where it is widespread to educate & initiate aggressive campaigns against it and declare this practice to be a crime and promulgate a punishment as they deem fit. 

PART I-a:

Female Genital Cutting (FGC) is Un-Islamic

American Society for Muslim Advancement

The Global Muslim Women's Shura Council
June 11, 2013 

Global Muslim Women’s Shura Council

Declares Practice of Female Genital Cutting Un-Islamic

(Suhair al-Bata’a, 13, died while she was being circumcised in a village northeast of Cairo. (Photo courtesy of Egypt Independent)

June 11, 2013 - New York, NY: Suhair al-Bata'a, a thirteen year old Egyptian girl, did not have to die. Her parents were looking forward to her future and so was she. However, the Female Genital Cutting (FGC) operation took her life far too early.

The Global Muslim Women's Shura Council (The Council) stands together with the Egyptian National Council for Women in demanding the eradication of this practice. The Council condemns FGC as a harmful and un-Islamic practice that contradicts the teachings of the Qur'an and the Prophet's Example (Sunnah). 

Laleh Bakhtiar, a Council member and the author of the English translation The Sublime Quran, states: "There is no mention of FGC in the Qur'an, it is a cultural practice growing as it did out of local customs in Egypt and elsewhere."

Daisy Khan, Executive Director of American Society for Muslim Advancement, said, "FGC violates human rights of over 130 million women worldwide and continues to pose a threat to three million girls every year, and as a tradition, it is an absolute corruption of the Islamic doctrine and must be eliminated from all Muslim societies."

In August 2010, 96% of Muslim women polled worldwide declared FGC to be an un-Islamic practice which must be eliminated. The Council has prepared various educational tools to help in the elimination of this practice. The Council appeals to the public to read/view and disseminate the three minute long video, the two-page digest "Female Genital Cutting: Harmful and Un-Islamic," and the ten-page full report.

PART I-b:

Female Genital Mutilation is on the Rise in 

the United States – Report. 

Source: Thomson Reuters Foundation 
11 Mar 2013

 Lisa Anderson

 

NEW YORK (TrustLaw) 

The ancient, brutal practice of female genital mutilation (FGM), once considered primarily a problem of the developing world, is a growing threat to girls and women in the United States, according to a new report.

The United States has longstanding laws against the practice of FGM on U.S. soil and in January, passed a federal law against sending young women outside the country for so-called "vacation cutting". However, girls living in America increasingly are at risk of the procedure both at home and abroad, according to research by Sanctuary for Families.

The New York City-based non-profit organisation, which specialises in gender-based violence, said up to 200,000 girls and women in the United States are at risk of FGM and that the number is growing.

"People in the United States think that FGM only happens to people outside of the United States, but in all actuality, people here all over the country have been through FGM," said Jaha, 23, formerly from Gambia and now a survivor and advocate against FGM.

"Kids that were born in this country are taken back home every summer and undergo this procedure," she was quoted as saying in the report.

The study cited analysis of data from the 2000 census that found between 1990 and 2000 the number of girls and women in the United States at risk of the procedure - which involves the partial or total removal of external female genitalia - increased by 35 percent.

SADNESS, EMPTINESS

Most prevalent in immigrant African and Middle Eastern communities, FGM generally originates in the belief by some cultures that it preserves a girl's virginity before marriage and discourages her from promiscuity after she is wed. In many communities, a girl is deemed unfit for marriage if she has not undergone FGM.

The report said FGM has been performed in the United States by health care providers who support FGM or do not want to question families' cultural practices.

Whether performed covertly on U.S. soil or in ceremonies held in ancestral homelands during school vacations, the procedure often is done by traditional practitioners using crude implements, such as razor blades and broken glass. They often operate in unsanitary conditions, far from medical facilities, without anesthesia, antiseptics or antibiotics.

The physical and psychological effects can be devastating and even fatal. FGM can cause severe pain during sexual intercourse, hemorrhage, shock, complications in childbirth and fistula. It can also lead to depression and anxiety.

"FGM has affected me emotionally throughout my entire life. Those terrible moments stay with me and I just cannot forget them," a 53-year-old woman named Nafissatou, originally from Guinea, told researchers.

"When I went to the hospital to give birth to my children, my experience with FGM was what I remembered most. Every time I shower, I think about it. There is a sadness and emptiness I fell every day because of what FGM took from me," she said.

LACK OF PROSECUTIONS

The United Nations last December called for a global ban on FGM, but, as with laws in the United States, implementation is extremely difficult and, to date, prosecutions have been rare.

The United States has had a law against FGM since 1996 and 20 states have passed their own statutes. But, according to the report, as of 2012, there have been no prosecutions under federal law, and only one criminal case has been brought forward under a state statute.

One problem is that families in the United States, even those who oppose FGM for their daughters, often find themselves under severe pressure from their extended families to subject girls to the procedure.

Another obstacle is a lack of reporting of FGM either by victims, girls at risk or their families. Part of the reason may be due to ignorance of the law, the report found.

"However, reasons for under reporting likely also include reluctance on the part of the girl or her family to come forward, precisely because they know and fear the legal penalties for doing so," it said.

"Many girls fear that innocent family members, especially their mothers, will be considered complicit in their family’s efforts to force them to undergo FGM, or worry that if they report their relatives, they will be arrested, prosecuted, and possibly deported," it added.

The report makes a number of recommendations on ways to prevent FGM in the United States.

Key among them:

--Outreach and education to immigrant communities about the legal, physical and psychological consequences of FGM.

--Encouraging community and religious leaders to educate their communities about the harm and illegality of FGM

--Guidelines and training to assist front-line professions, such as law enforcement agents, teachers and health care workers to identify and protect girls at risk.

--Robust enforcement of laws prohibiting FGM, not only on U.S. soil but in the case of girls sent abroad for the procedure

For the full article, please check out: http://www.trust.org/trustlaw/news/factbox-female-genital-mutilation-in-the-united-states

PART I-c:

FACTBOX: Female Genital Mutilation in the United States

Source: Thomson Reuters Foundation 
11 Mar 2013

Author: Lisa Anderson

(Condensed version)

NEW YORK (TrustLaw):

The most recent figures, produced by the Centers for Disease Control and Prevention (CDC) in 1997, estimate that up to 200,000 young girls and women in the United States are at risk for female genital mutilation (FGM).

Here are the top five U.S. states where girls and women are estimated to be most at risk of FGM:

California - 38,353 girls and women at risk

New York - 25,949

New Jersey - 18,584

Virginia - 17,980

Maryland - 16,264

(Source: Population Reference Bureau analysis of data from the 2000 Census cited in the Sanctuary for Families report)

PART I-d: 

Female Genital Cutting:Harmful and Un-Islamic

The Digest

A Statement of the WISE (Muslim Women’s Shura Council)

(July 2010)
(condensed version)

FEMALE GENITAL CUTTING: HARMFUL AND UN-ISLAMIC

The Shura Council is a global and inclusive council of Muslim women scholars, activists, and specialists. The Council endeavors to connect Islamic principles to society's most pressing issues and develop holistic strategies for creating positive social change.

In the following statement, the Shura Council condemns Female Genital Cutting as a harmful and un-Islamic practice and suggests ways to eliminate it. In doing so, the Council is in accordance with the rising religious consensus on the issue, the views of the international human rights community and published medical research.

INTRODUCTION

.....This Shura Council statement uses The World Health Organization (WHO) criteria for the definition of FGC. The World Health Organization classifies FGC into four major types, based on severity of excision. FGC, therefore, describes a varied range of practices, including the following: slight pricking or nicking of the clitoral hood; hoodectomy (excision of the clitoral hood); clitoridectomy (excision of the clitoris); the excision of the clitoris and labia minora and majora; and infibulation (suturing) with excision of the external genitalia.

Commonly cited reasons for the practice include the faulty beliefs that FGC is "a good tradition" or a religious requirement or that it ensures “cleanliness”  and prevents excessive clitoral growth. FGC is also deeply connected to marriage rituals and ideas about protecting virginity and preventing promiscuity. 

 

FGC is practiced openly in 28 different African countries, as well as secretly in parts of the Middle East, Europe, Australia, and the United States. Over 130 million women worldwide have been affected by some form of FGC, and three million girls are at risk every year.

Most children are subjected to FGC between the ages of four and ten years. However, there has been a recent downward shift in the age of victims, as parents try to reduce trauma to their children, avoid government interference, or forestall resistance from the children themselves. 
 

Some women who escaped FGC during childhood may later under go FGC as a prerequisite for marrying into a community.

FGC has been widely condemned by political and religious authorities and is banned by a broad network of local, national, and international laws. Countries with national laws against FGC include Burkina Faso,Central African Republic, Djibouti, Ghana, Great Britain, Guinea, Sudan, Sweden, and the United States. In other countries, child abuse laws cover FGC. The governments of Benin, Burkina Faso, Cameroon, Central African Republic, Côted'Ivoire, Djibouti, Egypt, Eritrea, Ethiopia, Gambia, Guinea, Kenya, Niger, Senegal, Sudan, Tanzania, Togo, and Uganda have declared their commitment to eradicating the practice.

The WHO, United Nations Children's Fund, and United Nations Population Fund have issued joint statements against FGC, recognizing it as a major human rights violation against girls and women.

Major international treaties that ban the practice include Convention on the Elimination of all Forms of Discrimination against Women (CEDAW) and Convention on the Rights of the Child. Regional treaties that forbid the practice include "The African Charter on Human and Peoples' Rights" (the Banjul Charter) &  its Protocol on the Rights of Women in Africa and the African Charter on the Rights and Welfare of the Child.

High-level Islamic religious scholars from around the world have denounced FGC with legal opinions (fatwa). A 2005 report entitled, "Children in Islam: Their Care, Development and Protection," issued by UNICEF and the International Islamic Center for Population Studies and Research at Al-Azhar University, also strongly condemns the practice.

FGC IS HARMFUL:

Medical consequences of FGC include, but are not limited to, the following: death through shock and/or excessive bleeding; infection; sepsis; urine retention; ulceration of the genital region; injury to adjacent genital tissue; scarring; infertility; cysts; painful sexual intercourse; increased risk of transmission of sexually transmitted diseases including HIV/AIDS; and a range of resulting psychological and psychiatric problems.

Although all FGC procedures carry health risks, infibulation (suturing) with excision, which accounts for 10% of all FGC cases in Africa, is by far the most dangerous to children and women.

FGC procedures are often performed in unsterile environments and with little or no anesthesia. In areas of the world where medical facilities are ill-equipped or inaccessible, children who develop uncontrolled bleeding or infection die within hours of the first incision.

Women who have undergone FGC are significantly more likely to die during childbirth and give birth to a stillborn child.

In fact, FGC-practicing regions have the world‟s highest maternal and infant mortality rates. Research suggests that FGC can be eliminated very rapidly if communities themselves decide to do so. Unfortunately, FGC continues to endure because of cultural and political reasons and is often fallaciously justified on religious grounds.

FGC IS UN-ISLAMIC

Muslim proponents of FGC often try to justify it on the basis of religion and the practice is wide spread in several Muslim-majority countries. According to a UNICEF report based on Demographic and Health Surveys, FGC is most prevalent in the following countries:

Guinea (99% prevalence in 1999); Egypt (97% rate of prevalence among ever-married women in 2003); Mali (92% percent in 2001); and northern Sudan (90% prevalence in 2000). Somalia and Djibouti are estimated to have prevalence rates of around 90%.  

FGC is also common in several Christian-majority countries in Africa including Ethiopia, Kenya, and The Central African Republic (CAR).

In Burkino Faso, Côte d‟Ivoire, Mali, and Niger, Muslim women are more likely than Christian women to have undergone FGC. However, in Kenya and Tanzania, the reverse is true, with a higher percentage of Christian women than Muslim women undergoing FGC.

Exposure is also determined by ethnicity, locale and education. This diversity stems from the fact that FGC is a social and cultural practice, not a religious one. It predates the birth of both Islam and Christianity. Origins of the practice are unclear; however, it is generally traced to Pharaonic Egypt, based on evidence found on mummies.

FGC is virtually absent in many Muslim-majority countries, including Iran and Saudi Arabia, where it can be found mainly among immigrant populations.

It is performed by Christians, Muslims, and Jews, as well as by members of non-Abrahamic religions in the areas where it is common.

FGC as it is currently practiced has been overwhelmingly condemned by religious authorities and rendered illegal by government statutes and international treaties.

Based on every single source guiding Islamic ethics, it is clear that FGC is unjustifiable on Islamic grounds. These sources include the Qur'an, the example and sayings of the Prophet Muhammad (sunnah and hadith), the objectives and principles of Muslim religious law (maqasid al-shari'a), religious consensus (ijma), legal opinions (fatwa), and analogical deduction (qiyas).

I. FGC Contradicts The Holy Qur’an:

The Qur'an does not specifically mention female genital cutting. However, the Qur'anic messages of health, justice, and compassion, which permeate the holy text, clearly contradict the practice of FGC.

Several other Qur'anic verses strongly condemn acts that negatively affect the human body (2:195; 4:119; 30:30), as FGC clearly does. Furthermore, the Qur'an promotes mutual pleasure during marital sexual intercourse (2:187 and 30:21), which is severely limited by FGC. According to the Qur'an, humans were created in “the best stature” (95:4). Therefore, the human body is to be left as it was created by God, unless there is an acceptable reason for interfering with it.

“Tradition” is not an acceptable reason, as the Qur‟an strongly condemns those who blindly follow harmful traditions:

But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance? (2: 170)

Islam forbids all harmful and destructive cultural practices. One relevant example is female infanticide, which was “traditional” to pre-Islamic Arabia but came to be banned under Islam. The Qur'anic injunction against female infanticide and hurting innocents , therefore, is worth repeating here:

“and when the girl child who was buried alive shall be asked for what sin was she killed” (81: 8-9).

II. FGC Contradicts the Prophet’s Example and Words (Sunnah and Hadith):

There is no mention of any female members of the Prophet‟s household being cut, whereas there is evidence that his two grandsons, al-Hassan and al-Hussein, were circumcised at the age of seven days.

The Prophet was exemplary in his kindness and gentleness towards all members of his family and is known to have said, “Whoever becomes the father of a girl, he should neither hurt her nor treat her with contempt.”

Speaking of one of his daughters, the Prophet noted, “[she] is a part of my body, and I hate what she hates to see, and what hurts her, hurts me.” 
 

Several hadith, the authenticity of which cannot be confirmed, mention female genital cutting. The hadith most commonly used by proponents of FGC is the following:

Um Atiyyat al-Ansariyyah said: “A woman used to perform circumcision in Medina. The Prophet (pbuh) said to her: Do not cut too severely as that is better for a woman and more desirable for a husband‟.” This is considered a “weak” hadith and can be found in only one of the six hadith collections generally accepted as authentic.

Therefore, this hadith is not suitable for legal argumentation. In addition, there is also a great deal of contention as to its wording and interpretation.

Sayyid Sabiq, renowned scholar and author of Fiqh-us-Sunnah, has debunked as un-authentic every hadith concerning female circumcision.

However, even if one were to entertain the possibility that this particular hadith is authentic, it does not justify FGC, because it does not encourage the practice, but instead curbs it: the Prophet is advising against cutting a woman‟s genitalia severely enough to harm her and her relations with her husband. All but the most symbolic forms of FGC would be banned on the basis of this supposedly sympathetic hadith alone, even if it were authentic.

According to the International Islamic Center for Population Studies and Research at Al-Azhar University, “the use of the general term, Sunnah Circumcision‟ [for FGC] is nothing but a form of deceit to misguide people and give the impression that the practice is Islamic.”

III. FGC is Not Supported by Legal Consensus (Ijma) or Legal Opinions (Fatwa)

There is no consensus within the four classical fiqh schools on FGC. Classical Islamic scholars who mention female circumcision allowed cutting only the uppermost skin of the clitoral prepuce.

Therefore, Islam amounted to a regulation and curbing of a pre-existing practice. In keeping with this curbing, currently the majority of Muslims do not practice any form of female genital cutting.

In accordance with the principle of protecting life and in confirmation of the important hadith, "there should be neither harming nor reciprocating harm," Islamic law forbids any attack on the human body , including any form of corporal harm or sexual assault.

It is likely that scholars who have called FGC permissible(mubaah) were not aware of its harm, because only a cultural practice that does not hurt an individual or the society can be called permissible under Islamic law.

With the increase in scientific and medical knowledge on the effects of FGC on children, women, and families, extensive scholarly consensus has begun to form among contemporary scholars. Numerous learned fatwas have been issued against the practice worldwide, and an increasing tide of Islamic scholarship has been wearing down the cultural walls of FGC. In a global 2006 conference, an impressive array of high-level Islamic religious scholars from around the world declared FGC to be both contrary to Islam and an attack on women.

Among the scholars present were Egypt's two top Islamic clerics: Dr. Mohammed Sayed Tantawi, the Grand Sheik of Al-Azhar, the foremost theological institute in the Sunni Muslim world, and Grand Mufti Ali Gomaa.

Other participants:

included Hamdi Mahmoud Zakzouk (the minister of religious affairs in Egypt), Sultan Abdelkader Mohamed Humad of Djibouti, and Sultan Ali Mirah Hanfary of Ethiopia, as well as distinguished scholars from Somalia, Chad, Mali, Mauritania, Eritrea, Nigeria, Djibouti, Morocco, and Turkey. Prominent religious scholar Dr. Yusuf al-Qaradawi, who had previously been ambivalent on the issue, noted that the Qur‟an forbids the mutilation of God's creation and unequivocally declared, "We are on the side of those who ban this practice.”

In 2009, Egypt's Dār alIftā', the international flagship for Islamic legal research, released an extensive statement that denounced “female circumcision” as a harmful cultural rite: “Anyone who is acquainted with the reality of the matter cannot speak except in favor of its prohibition.”

In January 2010, a group of thirty-four West African Muslim scholars and clerics assembled for the purpose of issuing a fatwa against female genital cutting. Other prominent scholars who have spoken against FGC include Sheikh Sayyid Sabiq, Sheik Mohammad Arafa, Sheikh Shaltoot, Sheikh Abubakar Aljazaairy, Dr. Su'ad Saleh, and Dr. Selim al-Awwa. 

Currently, religious scholars worldwide–including those in Egypt, Iraqi Kurdistan, Somalia, Gambia, and Kenya, to name a few are working alongside health professionals and social workers to eradicate FGC.

IV. FGC Cannot Be Supported by Analogy (Qiyas)

Proponents of FGC sometimes try to justify it by using qiyas, the Islamic legal tradition of analogy, arguing that FGC is analogous to male circumcision and therefore Islamic. However, FGC is not analogous to male circumcision for the following reasons:

1. As explained above, FGC has no basis in Islamic texts, in stark contrast to male circumcision.

2. Unlike male circumcision, FGC is practiced only by some Muslim communities, and even these disagree on the extent and parameters of the cutting. Had FGC been as connected to Islam as male circumcision, the extent of cutting would have been as clearly defined and the practice would have been equally widespread.

3. FGC cannot be compared to circumcision because what is cut in males is skin that has no essential function, whereas in females, functional organs are often removed and modified.

4. There are proven medical benefits to male circumcision, but absolutely no benefits have been reported for FGC–on the contrary, only harm. For example, published medical research suggests that male circumcision is protective against STDs, including HIV/AIDS.

In stark contrast, FGC is directly correlated with the spread of STDs, including HIV/AIDS; it has been proven to play significant role in actually facilitating the transmission of HIV infection through numerous mechanisms.

In fact, according to Dr. Su'ad Saleh of Al-Azhar University, FGC resembles not male circumcision but “the custom of burying girls alive, before the advent of Islam.”

V. FGC Contradicts the Principles of Islamic Jurisprudence (maqasid al-shari'a)

According to scholarly consensus, the six objectives and principles of Muslim religious law (Shari'a) include the protection and promotion of religion (al-din), life (al-nafs), mind (al-‘aql), family (al-nasl), wealth(al-mal), and dignity (al-‘ird). FGC violates at least five of these principles:

The Protection of Life:

FGC harms infants, girls, and women, endangering their lives and the lives of their future children.

The Protection of Mind:

FGC harms girl's minds by undermining their mental and psycho sexual health, causing psychosis and trauma.

The Protection of Family:

FGC prevents the proper fulfillment of conjugal relations and precludes a mutually pleasurable sexual relationship between a husband and wife. Medical evidence clearly indicates that healthy sexual relationships promote health, stress, relief, stronger immune systems, better sleep, and even longer life. In contrast, FGC precludes these health benefits and has been linked to infertility and divorce.

The Protection of Dignity:

FGC harms women's dignity, condemning them to a life of serial infections and intimate scars. Disfiguring genitalia, on the unproven assumption that it prevents promiscuity, denies humans their divine right to free will and dignity.

The Protection of Religion:


In many cases, suturing and scars make it impossible for the cut female to attain ritual cleanliness (tahara), denying her the right to worship. The unnecessary health problems caused by FGC prevent a woman from enjoying the two blessings the Prophet has praised: “health and free time for doing good.”

CONCLUSION and RECOMMENDATIONS

The Shura Council absolutely and unconditionally condemns FGC as a harmful practice that contradicts both the spirit and the letter of Islam, violates international laws on children's rights and women's rights, and endangers populations in need. The Shura Council underlines that even minor forms of FGC are not mentioned in the Qur‟an, and, unlike male circumcision, even limited female hoodectomy has not been declared as sunnah by the Prophetic tradition. The Council also stands against the “medicalization” of the practice, that is, its execution by health care professionals in clinical settings.

Immediate risks associated with FGC are reduced but not eliminated when the practice is performed in modern medical facilities. Moreover, there is no evidence that FGC creates fewer long-term complications when performed by health-care professionals.

Therefore, the Council condemns this unnecessary and harmful practice in all its forms, in every context, worldwide. Extensive religious, scholarly, and judicial consensus exists on all forms of FGC, deeming it both un-Islamic and in violation of children's and women's human rights as currently defined by the international community. Yet, activists have discovered that those living in areas where FGC is widespread still believe that FGC is mandated by religion; moreover, they are unaware that FGC is not practiced in most of the world.

The Shura Council believes that the dissemination of religious information of FGC will help eliminate FGC, especially when combined with context -specific, culturally sensitive, grassroots measures. The Council suggests that activists seek the collaboration of local, national, and international religious authorities in the struggle to eliminate FGC.

CAMPAIGNS and ACTIVISM

As a part of its ongoing Jihad Against Violence campaign, Women's Islamic Initiative in Spirituality and Equality (WISE) is collaborating with the Egyptian Association for Society Development (EASD), an NGO in Giza. WISE and EASD are working to eradicate FGC by providing religious education against the practice, as well as financial incentives and replacement economic activities for those currently performing FGC within the community.

For more information a bout current campaigns, to connect with organizations and activists working to eradicate FGC, and to find tools for activism, please visit http://www.wisemuslimwomen.org/currentissues/femalegenitalcutting.

(www.xeniagreekmuslimah.wordpress.com)

THE END