Has Islam Played a Role in the Practice of Female Genital Mutilation - Essay Example

?Has Islam played a role in the practice of Female Genital Mutilation? Female Genital Mutilation commonly known as FGM, which is a “procedure(s) thatinvolve(s) partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons.” (WHO 2013) Commonly practiced throughout Central Africa, Sub-Saharan Africa and the Middle East, FGM has affected over 140 million females today (WHO 2013.) There are essentially four types of this circumcision, which include: clitoridectomy “partial or total removal of the clitoris”, excision, “partial or total removal of the clitoris and the labia minora with or without excision of the labia majora”, infibulation “narrowing of the vaginal opening through the creation of a covering seal. The seal is formed by cutting and repositioning the inner, or outer labia, with or without removal of the clitoris” and other “all other harmful procedures to the female genitalia for non-medical purposes, e.g. pricking, piercing, incising, scraping and cauterizing the genital area” (WHO 2013). Traditional circumcisioners who have no medical knowledge mostly perform this procedure and the instruments used for the circumcision include unsterilized knives, razors, scalpels, and pieces of broken glass among many other tools. This paper would argue that the practice of FGM is mainly a product of social, cultural, physical and psychological constructs, rather than a religious obligation or Islamic perspective. Religious Claims Religion is considered as one of the major elements in keeping Female Genital Mutilation practices alive. Islam, as a widespread religion, is said to be the leader for promoting this practice. The proponents believe that it helps in maintaining the shariah of abstaining from non-Islamic practices by women. Women in Islam are to abide by the shariah rules on interactions, sexual relationships and contact with male counterparts. The proponents believe that having the Female Genital Mutilation done, female will not consent to have such relationships with men and will be less likely to commit a sin in Islamic law. They have a strong opinion on confining women as they believe is guided by Islamic teachings. However, research shows that Muslims are led by the rules prescribed in the Holy book Quran (Koran). Research shows that Quran (Koran) does not specify the practice for females but it, rather, is identified a healthy practice for male counterparts of Muslim society. The well-known and reverend Scholar of Islam, Ghazali further elaborates on the topic with the statement that “Circumcision is Sunna for men and only makruma for girls”. Sunnah represent the practices of Holy Prophet Muhammad (PBUH) which should be followed, whereas, makruma is not a legitimate principle or command to be followed by Muslims. The absence of principles regarding this practice in Quran (Koran) is a further confirmation of this mythical ideology being associated with religion. The proponents reveal that “Female scission is an Islamic practice mentioned in the tradition of the Prophet”, however the tradition never was meant for females but rather was carried out for the males only. Relating and applying these rules on women was entirely an overwhelmingly extremist opinion on practicing Islamic laws. Sociological Claims Since the claims on Islamic or religious viability of the concepts are refuted, one may clearly identify social concerns and traditions to be the main cause of such practices prevalent in any society. Indeed, these practices provide a rather strong indication of a girl being ready to move from one phase of life to the other. The practice is performed on girls aged between 12 and 14. Usually it is performed on girls before their menstrual cycle begins and they marry. The practice is a social activity to identify the female’s status and making them move onto the next stage of their lives. The case of Badawi is a self-explanatory evidence of violation of human rights and women in specific. She was locked up for raising voice against the inhumane practices and traditions with an impression of Islamic laws being abided by. She raised her voice and was beaten up by the military and opposed by her own family, yet her urge to revolutionize could not be locked up. Her stress, hunger strikes and efforts led to a further misery. This clearly indicates how women are suppressed when looking for a way out of the inhumane, painful and non-Islamic traditions. However, the tradition of getting a girl married at the age of 16 raise up to 18 and female circumcision were outlawed after pressure from women advocacy groups in Egypt that began or were emphasized by Badawi (Steavenson 2012). Female Genital Mutilation is an operation used as a traditional indicator of a girl’s readiness to marry and presents her availability in the society. This social practice has become a widely accepted norm without any religious concern and opposition from the usual family structures. Before the operation, girls are secluded (at least two weeks) and given instructions about morals, tribal law, social codes and norms. They are being guided to become a good wife, taught acceptable behaviors around elders and other age groups. These traditions are followed to have females a conceptual view on how their life would be. On the opposing viewpoint, FGM was supposed to be an initiation rite (a religious or ceremonial act), however, the changes in the law of an Islamic country can confirm the falseness of the claim. Egyptians have certain strict rules and laws which may or may not represent Islamic teachings. They have taken the Islamic laws and obligations to a rather negative stance. The Islamic preaching for women of not having unnecessary contact or relationships with men was taken to the extremes with an ending up point of female circumcision to suppress the feelings or urge of having these relationships at all. 97% of Egyptian ladies have gone through the process of FGM (Stop FGM Middle East, 2013). In Egypt, women have a different status than in rest of the Islamic countries. Islam gives respect and care to women and does not advocate violence. Egypt and the extremists in religious concerns from different parts of the world have amended and implemented their own laws and practices to achieve their aim of modesty and highest levels in following their religions. These self-created and modified rules, however, are creating a negative impact on physical, mental and social wellbeing of women. Culture, Marriage and Values It is believed that FGM fulfils the following virtues: morality, virginity, honour, marriage and sexual control. Marriage indeed is a need of human beings. However, a general assumption prevailing among people is that FGM supports long-lasting marital relationships. For Muslims, Christians and many religions, marriage is not an option but a must for survival. Marriage and reproduction are the only guarantee for economic stability and social status. FGM, in a cultural context, enhances the chances of a female getting married as it implies the purity and cleanliness of the lady. Owing to the fact that FGM is considered as a stamp of cleanliness of females, the chances of a good, long-lasting and healthy marital relationships are higher. It enhances male sexuality and is a blessing for a lady who may satisfy the sexual needs of the spouse. FGM ensures virginity and male counterparts would better trust their spouses with its occurrence. Unfortunately not all the assumption of the proponent of FGM are based on facts. Mutilation may end up in never-ending complications with reproduction process and physical issues. This would not only harm the relationship between spouses but may also end up with divorce and violence as the natural need and desire of having one’s own children is not fulfilled. Infertility, in other words, may be considered as worst fate for a woman in such societies (Brainbox 2013). FGM: Blessing or a Curse? FGM indeed is a curse. As per the above discussion it may be observed that Islam does not promote, advocate or command FGM. The Hadith promoting circumcision, as per one group of Muslims reveal that Prophet assisted on the issue by guiding to “Reduce the size of the clitoris but do not exceed the limit”. Firstly, this statement clearly refuses the complete cutting off of the clitoris; secondly, the Hadith is not authentic and many people have different views and opinion on it. The shia sect completely outlaws and bans circumcision (Al-Alawi, 2010). Islamic laws are beyond this traditional concept of making it impossible for women to enjoy sexual relationships. Islam requires an effort to follow the laws and not eradication from the natural desire. The fact that Islam allows a woman to demand divorce if her sexual needs are not satisfied clearly indicate Islam’s representation on female having the right to enjoy it. Hence the argument of FGM being an Islamic law or religious practice is flawed (Imad-Ad-Dean, 2013). Human beings have the right to live with freedom as per their will and wants. Since FGM is done at the early stages of a girl’s life, it becomes almost impossible for the girl to decide or even know the right or wrong in the practice. It clearly is against the human rights. World Health Organization (WHO) exposes the traumatic and painful procedure of FGM that is usually carried out by unprofessional ladies of a particular society or culture (Spare, 2013). It can further be taken as a risk to the European countries since the globalization process has eliminated all the barriers and immigrants bring new traditions and practices in the boundaries of a country they enter. It is further taken as a discrimination against women since they are operated without their consent or knowledge, being minors. This cultural tradition is not only a violation of Islamic law but also is against the national and international laws advocating discrimination and rejecting the human rights. Medically, FGM has no known and evident benefit for female health. However there are certain immediate and long-term complications and effects associated with the practice. The immediate negative impacts include severe pain, bleeding, infections etc. In the long-run it may impact women’s ability to reproduce, newborn deaths, Urinary tract infections and so on (WHO.int, 2013). Hence, one may conclude that FGM is not only prohibited by Islamic rules but also by the court laws and moral concerns. It does not have any health benefits but the myths associated with the practice that is either based on assumptions or wrongful interpretation of religious concepts. There is a need to change attitude of people, as per the research in Egypt, to change the current state of FGM’s acceptance (Hassanin, & Shaaban, 2013). Works Cited Al-Alawi, I. 2013. Female Genital Mutilation: "Such Hadiths Are Not Confirmed To Be Authentic" :: Gatestone Institute. [online] Available at: http://www.gatestoneinstitute.org/1087/female-genital-mutilation-such-hadiths-are-not-confirmed-to-be-authentic [Accessed: 28 Sep 2013]. BRAINBOX, G. 2013. Female Genital Mutilation: Human Rights and Cultural Relati | FORWARD. [online] Available at: http://www.forwarduk.org.uk/key-issues/fgm/human-rights [Accessed: 30 Sep 2013]. Hassanin, I, & Shaaban, O 2013, 'Impact of the complete ban on female genital cutting on the attitude of educated women from Upper Egypt toward the practice', International Journal Of Gynecology & Obstetrics, 120, 3, pp. 275-278, Academic Search Premier, EBSCOhost, viewed 30 September 2013. Imad-Ad-Dean, A. 2013. FEMALE GENITAL MUTILATION: AN ISLAMIC PERSPECTIVE. [online] Available at: http://minaret.org/fgm-pamphlet.htm [Accessed: 29 Sep 2013]. Rasheed, S, Abd-Ellah, A, & Yousef, F 2011, 'Female genital mutilation in Upper Egypt in the new millennium', International Journal Of Gynecology & Obstetrics, 114, 1, pp. 47-50, Academic Search Premier, EBSCOhost, viewed 30 September 2013. Spare, J. 2013. FGM - the horror of hidden abuse. The Voice Of Russia UK. [podcast] 10 Jul. Available at: http://voiceofrussia.com/uk/2013_07_10/FGM-the-horror-of-hidden-abuse/ [Accessed: 30 Sep 2013]. Steavenson, W. 2012. Two Revolutions. The New Yorker, [online] 12 Nov. Available at: http://search.ebscohost.com/login.aspx?direct=true&db=aph&AN=83435594&site=ehost-live [Accessed: 29 Sep 2013]. Stop FGM Middle East. 2013. Religion or Culture?. [online] Available at: http://stopfgmmiddleeast.wordpress.com/background/islam-or-culture [Accessed: 30 Sep 2013]. Who.int. 2013. WHO | Female genital mutilation. [online] Available at: http://www.who.int/mediacentre/factsheets/fs241/en/ [Accessed: 28 Sep 2013]. Read More