WANITA BERKHITAN

Sebelum panjang lebar saya menulis tentang wanita berkhitan, terlebih dahulu saya ingin mengutip sebuah tulisan yang dikeluarkan oleh Rifka Annisa Women’s Crisis Center Yogyakarta dalam buku “Membisu Demi Harmoni” dengan sub judul : “Kekerasan berbasis gender ; Tinjauan Terminologi, ditulis bahwa Deklarasi Penghapusan Kekerasan terhadap Perempuan yang isinya : “Kekerasan berbasis gender meliputi segala tingkah laku yang merugikan yang ditujukan kepada perempuan dan anak perempuan karena jenis kelaminnya, ………sunat untuk perempuan….”dst.

Bahwa para ulama memandang berkhitan untuk wanita itu hukumnya sunnah atau mandub atau sebagai contoh yang baik.

Dalam hadits Nabi disebutkan :

“Khitan itu adalah sunnat bagi laki-laki dan satu kemuliaan bagi wanita.”

Dalam hadits juga diterangkan tentang perlunya khitan bagi wanita itu dengan cara yang paling sedikit atau meringankan, tidak berlebih-lebihan dan tidak menyiksa pada wanita yang sedang dikhitan itu.

Adapun hikmah khitan bagi wanita jika telah bersuami akan menimbulkan kebaikan dalam segi perhubungannya, dan membawa kebaikan bagi dirinya.

Dan memang banyak diantara manusia yang tidak menyukai khitan itu, dan timbul beberapa bahaya daripada apa yang diharapkan dari manfaatnya. Ini akibat salahnya cara melaksanakan khitan tersebut.

Kesimpulan dari tulisan ini bahwa agama Islam tidak melarang wanita berkhitan hukum melaksanakan khitan bagi wanita adalah sunnah yakni bila dikerjakan akan mendapat pahala, tidak dikerjakan tidak berdosa. Tetapi Deklarasi Penghapusan Kekerasan terhadap Perempuan menyatakan bahwa khitan bagi wanita/anak perempuan merupakan perbuatan kekerasan, sehingga disini ada hal yang bertentangan dengan agama. Wallahualam….mana yang akan kita percayai dan kita ikuti. 

Listiana Lestari.

Buku referenci :

1. “Himpunan Fatwa” oleh Prof. Dr. Ahmad Syarabasyi dan Husein Bahreisj.

2. “Membisu Demi Harmoni” dikeluarkan oleh Rifka Annisa Women’s Crisi Center Yogyakarta.

24 thoughts on “WANITA BERKHITAN

  1. hmmm setau saya kalau di keluarga memang begitu lahir anak perempuan pada umumnya akan langsung di khitan sbelum bahkan berusia satu tahunan…

    agak tidak mengerti apa untung dan ruginya tapi rasanya ga ada salahnya… Alhamdulillah kalau jatuhnya adalah mulia ^_^

  2. Masalah khitan utk perempuan ini sudah jadi perdebatan sejak lama. Dalam agama Islam belum ketemu dalil yg mengharuskan khitan bagi perempuan. Bahkan para ulama Islam di beberapa negara benua Afrika menentangnya. Kalo laki2 sih memang harus disunat.

  3. @fara
    khitan untuk laki-laki jg hukumnya sunah lho…itu yg kutau dr pengajian di sini.Trus knp dibenua afrika para ulama menentang, karna cara2 yg mereka lakukan “menyakiti” yg disunat, kebanyakan wanita afrika disunat dg cara dihabisi semuanya pdhl adabnya kan sedikit saja.

    Klo dalil sudah ada kesepakatan bahwa hukumnya sunah, jd klo ngga mau melakukan jg gpp…toh ga berdosa

    masalah hikmah yg bisa diperoleh sunat bagi perempuan…jujur aku blm tau byk…

  4. Aku dulu denger tentang ini dr guru agama Islam waktu SMU…tambah lagi sekarang, sebelumnya kukira cuma cowok aja…

  5. Dear Sister

    Thanks for your Interesting comments. Here’s another informative article about female circumcision from which I hope you and your readers would benefit.

    There exist many ahadith or sayings of the Prophet 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 in some narrations khitanain ‘the two circumcised parts’) 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 Islamic 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, cystitis and other diseases affecting the female reproductive organs.

  6. Here’s another finding on the benefits of Islamic female circumcision (hoodectomy) which I must share with you. In contrast to those who say that it affects women’s sexual feelings, there are many research studies proving that it actually improves the sex life of women. 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

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