Thursday, 9 February 2012

Khitan/Circumcision

By

Ustadz Armen Halim Naro

DEFINITION Khitan/Circumcision

Al Khitan/Circumcision is taken from the Arabic kha-ta-na, which is cut. Some experts specialized accent lafadz Khitan/Circumcision for men, while for women alleged khifadh. [1]

circumcision



As for the appellation of the Shari'a, is brash to cut the derma accoutrement the arch of the penis for men, or the cut of meat that stands out aloft the vagina, aswell alleged the clitoris for women. [2]

Khitan/Circumcision, Sharia PROPHET IBRAHIM ALAIHISSALLAM

Khitan/Circumcision is one of the article of Allah Subhanahu wa Ta'ala appear to Prophet Ibrahim Alaihissallam to be implemented, referred to as "sentence" (the gifts). Alaihissallam He has run the command completely, so he fabricated Allah Subhanahu wa Ta'ala as a role archetypal and priests throughout nature. In Surat al-Baqara Allah Subhanahu wa Ta'ala says:

وإذ ابتلى إبراهيم ربه بكلمات فأتمهن قال إني جاعلك للناس إماما قال ومن ذريتي قال لا ينال عهدي الظالمين

"And (remember) if his Lord activated Abraham with a few sentences (the gifts), and Ibrahim fulfilled. He said:" Behold, I will accomplish you a priest for the accomplished animal being. "Ibrahim said:" (And I beg you as well) from my offspring. "He said:" I promised (this) is not about humans who do wrong. "[al-Baqarah: 124].

Khitan/Circumcision including the attributes mentioned in the hadeeth. From Abu Hurayrah, he said:

الفطرة خمس: الختان والاستحداد ونتف الإبط وتقليم الأظفار وقص الشارب

"Five of the fitrah, namely circumcision, istihdad (shaving the pubic hair), plucking the armpit hairs, acid nails and atom the mustache". [3]

In the Musnad of Ahmad Ammar bin Yasir Allaah 'anhu, he said: "It has been said: the Prophet sallallaahu' alaihi wa sallam:" A lot of of the fitrah is: rinsing the mouth, istinsyaq (sipping baptize from the nose), baldheaded his mustache, Siwak, cut nails , charwoman the folds on the body, plucking the armpit hairs, istihdad, Khitan/Circumcision and ablution ". [4]

The purpose of attributes is the culprit that has been attributed to the attributes of Allah Subhanahu wa Ta'ala fitrahkan agents for that, and he had brash him for the accomplishment of their nature. Basically these backdrop do not crave a command of the Shari'a in its execution, because these things are adorable and adapted by nature.

According to Ibn al-Qayyim may Allaah acquire mercy, attributes was breach in two. Attributes of the affection and he is makrifat to Allah Subhanahu wa Ta'ala, adulation and mendahulukanNya than others. And the second, and he amaliah attributes of things mentioned above. The aboriginal absolve the physique and affection clean, absolve the physique while the second, and both advice anniversary added and reinforce anniversary other. And the arch attributes of the physique is Khitan/Circumcision. [6]

Khitan/Circumcision originated from the article of Prophet Ibrahim, admitting ahead no one is beneath [7]. In a hadith anecdotal by Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said: "Ibrahim beneath afterwards the age of eighty years". [8]

After the Prophet Ibrahim alaihi wa sallam, and the sunna circumcision attitude continues for all the apostles and their followers, to the al Masih, that he was aswell circumcised. Christians can acquire humans and do not abjure that circumcision, as they acquire the pork illegitimate, adulterine money assets Sabbath, they acquire the adoration adverse the Bedrock (a bedrock as the centermost of Jewish Masdjid al Aqsa, Pen), and they acquire to not fasted fifty canicule , which they alarm the fast with the "big fast". [9]

HIKMAH AND FAIDAH circumcision [10]

A. Circumcision is the celebrity of the Shari'a which Allah Subhanahu wa Ta'ala appointed for His servants, enhance adorableness and close Zahir, absolute ancestor Hanif adoration of the prophets and apostles, the ancestors of the bearing of Ishmael and Isaac; he was the Prophet Ibrahim. Circumcision is a dye and a assurance of Allaah appear His servants. Allah Subhanahu wa Ta'ala says:

صبغة الله ومن أحسن من الله صبغة

"Shibghah God. And who bigger shibghahnya than God?" [Al-Baqarah: 138].

2. As a assurance of 'ubudiah to Allah Subhanahu wa Ta'ala, as before, that a mark on the ear or on the physique as a assurance of bondage bondservant disciplinarian themselves to employers. If the bondservant ran abroad from her employer, she alternate to him through the agent of these markers. So there was no denying, he who had been beneath by acid the skin, acceptation he has allot himself to Allah Subhanahu wa Ta'ala, so anybody knows, those who accomplish circumcision, acceptation he is the assistant of Allah Subhanahu wa Ta'ala.

3. Circumcision is the purity, cleanliness and adornment for the agents of Hanif.

4. With circumcised, abnormally a woman, can abrogate lust. If the larboard does not circumcised, it will be alongside to the behavior of animals. And if it is cut out, afresh he would accomplish the aforementioned with azoic objects, it has no sense. Therefore, we get, humans who are not circumcised, he either macho or female, not annoyed with jima `(hiperseks). And conversely, the absurdity if circumcision for women, can accomplish it air-conditioned for men.

5. For women who are beneath can brighten the face and amuse your partner.

عن أم عطية الأنصارية أن امرأة كانت تختن بالمدينة فقال لها النبي صلى الله عليه وسلم: لا تنهكي فإن ذلك أحظى للمرأة وأحب إلى البعل

"In the hadeeth of Umm` Athiah, that a woman in Medina formed as pengkhitan. Prophet sallallaahu 'alaihi wa sallam said to him: "Do not be spent. Indeed, it would account women and added admired bedmate "[11]

6. Satan dwells in begrimed places, including on the derma that are not circumcised. Satan blew on his cock, which he did not draft the man who circumcised.

LEGAL circumcision

The advisers disagree on this matter, disconnected into three opinions.

First opinion: Circumcision is binding for men and women. This is a academy of assessment Syafi `Yeah [12], Hanabilah [13] and some Malikiyah [14] may Allaah acquire mercy, and from today's arch scholars, such as the assessment of Shaykh al-Albani. [15]

Second opinion: Circumcision is sunnah (mustahab). This is a academy of assessment Hanafiyah [16], the assessment of Imam Malik [17] and Ahmad, in the history [18] rahimahullah.

Third opinion: Circumcision is binding for men and for women's virtue. This assessment is a history of Imam Ahmad [19], a lot of Malikiyah [20] and Zhahiriyah [21] rahimahullah.

The arguments

The aboriginal altercation of the opinion, which says circumcision obligatory. They accustomed by the Book, the Sunna, atsar and resourceful.

a. The altercation of the book.

Word of Allah Subhanahu wa Ta'ala:

وإذ ابتلى إبراهيم ربه بكلمات فأتمهن ... الأية

"And (remember) if his Lord activated Abraham with a few sentences (the gifts)." [Al-Baqarah: 124].

Note: Indeed, circumcision including a book that fabricated by Allah Subhanahu wa Ta'ala as a anatomy of analysis to Abraham Alaihissallam, as was anecdotal from Ibn Abbas, and test, about applicative in the case of an obligation. [22]

Word of Allah Subhanahu wa Ta'ala.

ثم أوحينا إليك أن اتبع ملة إبراهيم حنيفا وما كان من المشركين

"Then We aggressive thee (Muhammad):" Follow the adoration of Abraham a Hanif ". And he was not a allotment of those who ascribe".

Note: Khitan including the Abrahamic Alaihissallam, so it was included in the generality of the command to be followed. And the agent of the orders is required, until there are added arguments that about-face her [23].

b. The analogue of Sunnah.

Hadith `Utsaim bin Kulaib, from his father, from his grandfather, that he came to the Prophet sallallaahu 'alaihi wa sallam and said:" I acquire adapted to Islam, "The Prophet said," Put abroad from you hair and berkhitanlah kufr [24] ".

Word of his sallallaahu 'alaihi wa sallam "berkhitanlah", is the' amr (command); and 'amr, the law originally required, he acicular out the call of circumcised. The words he sallallaahu 'alaihi wa sallam to one person, aswell includes the other, until there is specialization argument. [25]

And they aswell accustomed as anecdotal from Zuhri, who said: "It has been said: the Prophet sallallaahu 'alaihi wa sallam:' Whoever adapted to Islam, afresh berkhitanlah, admitting adults' [26]."

Word of his sallallaahu 'alaihi wa sallam "then let circumcised', is' amr, and acknowledged agent 'amr, acquire to be sighat (form provided) to the words he sallallaahu' alaihi wa sallam" Those who adapted to Islam ", lafadznya public, including macho macho and female.

c. Atsar Salaf.

Of Allaah ibn Abbas' anhu, he said: "Al aqlaf (ie those that acquire not been circumcised), was not accustomed his adoration and not eaten sembelihannya" [27].

d. Aqli proposition.

They advance a approach and qiyas. In theory, it can be apparent from several aspects.

First: if circumcision is accustomed to accessible clandestine parts. If circumcision is not a binding thing, absolutely is not allowed, because it was not an emergency nor to seek treatment. [28]

Second: Derma prick can authority impure, barn get rid of a accountability if my worship. And there is no way of removing the skin, but by circumcision. so it acquire to be acknowledged law, because what can not be absolute but with an obligation, afresh the abatement is binding [29].

Third: Parents as the could could cause of the adolescent to feel affliction if circumcised, can could could cause afterlife if it gets tetanus, and his ancestor absorb his money for doctors and medical expenses. If it is not mandatory, afresh things are not accustomed [30].

Fourth: Behold the beneath accompany in amazing pain, are not assigned unless three conditions: to mashlahat, or punishment, or to accomplish an obligation. The circumcision is not accessible because the aboriginal two, so that so that the actual third, which is for an obligation. [31]

While istidlal (arguments) with qiyas.

First. Circumcision is acid a tetanus-prone prescribed, shall be such as acid off easily of thieves [32]

Second. Real circumcision is a Muslim symbols, afresh it is binding as the laws of the added symbols of Islam [33].

Postulate a additional opinion, which says circumcision as sunnah and not a binding thing. They advance the Sunnah.

Hadeeth of Abu Hurayrah that the Prophet said: "Fitrah there are five, a allotment of beneath ...". [34]

Note: The purpose of attributes is the sunnah. Therefore, the law of circumcision sunnah and not mandatory. Because circumcision is not appropriate to be accumbent with such istihdad (shaving the pubic hair). [35]

As the advancing of the Prophet sallallaahu 'alaihi wa sallam, that he sallallaahu' alaihi wa sallam said: "Circumcision is Sunnah for men and for women's virtue" [36].

Note: This hadith texts in a botheration that circumcision is sunnah for men and for women's virtue.

Postulate a third opinion, they are added abundant altercation that says a lot of of the aboriginal opinion, that the said binding for beneath men and women.

They said, "Circumcision of boys are added assertive, as if he was not circumcised, the derma is continued at the tip of the penis to anticipate him from assuming ablution, while the changeable is lighter. Afresh shall the abatement of man, and not binding for women." [37]

Conclusion.

First. In general, every hypothesis is not chargeless from criticism, as mentioned objection, every assessment adjoin accession assessment by Imam Ibn Qayyim rahimahullahn [38].

Second. The aboriginal and third assessment acquire adequation in the law of macho circumcision, changeable circumcision while the law had the aforementioned arguments are appropriately strong.

Third. Beneath men are required. Such is the assessment jumhur, as independent in the aboriginal and third opinion. And this assessment is added reassuring, of the assessment that changeable circumcision is sunnah, wallahu a `lam.

While what is declared by a additional assessment on the hadeeth of Abu Hurayrah, afresh we can answer, if we acquire their alibi that the acceptation of attributes is the sunnah, not that circumcision is not required. Because there are lafadz Sunnah is binding and there is not mandatory. He covers all the meanings independent in the Shari'a. While appropriate amid binding Sunnah, this is a new term. [39]

Fourth. While changeable circumcision, which allay my heart-is obligatory, because women are syaqa-iq (his equivalent) with men in law.

Authors accompaniment the affidavit that accomplish the law mandatory, because the circumcised, a woman can abrogate lust. It may advice to Iffah (honor guard). And advance the account is accepted by the Shari'a. Zahir as the adherence of circumcision makes it compulsatory for men, as able-bodied as the adherence of life, authoritative it binding for changeable circumcision. [40]

TIME circumcision

Implementation is disconnected into three time circumcision. [41]

First: The time required. That is, if anyone has entered the age of baligh, if he was answerable to convenance their religion, and is not appropriate afore it [42].

In the hadith, Said bin Jubair said: "Abdullah ibn Abbas asked 'How old are you if the Prophet sallallaahu' alaihi wa sallam died? ', He replied,' I was beneath at that time new, and they are not beneath but is abreast baligh '. [ 43]

Second: The recommended time for the circumcised. Ie the time itsghar [44], ie the aeon if a adolescent is encouraged to pray.

Third: The time allowed. That is all the time in accession to the declared above.

The advisers disagree beneath on the seventh day of birth, whether recommended or dimakruhkan? A lot of of memakruhkan circumcision on the seventh day. Argued Hasan Basri, Ahmad and Malik may Allaah acquire mercy. Following their proposition.

First: The absence of texts. Khallal anecdotal from Ahmad. He asked about babyish circumcision? He replied, "Do not know. I do not get any khabar (arguments) ".

Second: Tasyabbuh (replicate) with the Jews. I asked Abu Abdillah (ie Imam Ahmad): "A man was beneath on the seventh day?" He memakruhkannya, saying: "It is a Jewish act. And this is aswell the acumen Hasan and Malik may Allaah acquire mercy" [47].

In allotment led him to istihbab (recommended), and this assessment Munabbih bin Wahab, arguing it easier and not aching for the baby. While others took to the law of origin, that is allowed. In the assessment of Ibn Munzir them.

Rahimahullah Ibn al-Qayyim said, "Our Sheikh (Ibn Taymiah) said, 'Ishaq Ibrahim circumcision on the seventh day and if they capital to circumcise Ishmael baligh. Be circumcision Ishaq be sunnah (traditions) for their grandchildren, and Sunna circumcision for Ismail to be a adolescent cucunya.Wallahu knows best '. "

PEOPLE WHO NEED NOT circumcised

There are four affairs one does not charge to be beneath and had collapsed in debt to him.

First: A being built-in in a accompaniment already circumcised. Humans like this do not charge to be beneath again. Advisers such agreement. Only some advisers mutaakhirin (later) said: "It is recommended circumcision knife over the place, so he can do, and the Prophet had said, 'If I tell, afresh do all you guys". [48]

Rahimahullah Ibn al-Qayyim said, "Really, it makruh acts. No charge to draw afterpiece to Allah Subhanahu wa Ta'ala to her. And no charge to adoration with semisalnya. And sharia ambush from it, because it is a abortive act that does not abide faidahnya . Passing the knife is not the goal. However, as a agency to an end. If the ambition is achieved, afresh there is no agency for the means. "[49]

Second: If anyone can not angle with affliction if circumcised, for ill or elderly, and others. Feared for his ache and weakness continues, afresh in a bearings like this, he was not accustomed to be circumcised.

Third: A man accepted Islam if absolutely grown, and she was abashed of breakable in them: the law of circumcision fell from him by jumhur.

Fourth: A being who died, while he has not been circumcised, afresh no charge dikhitankan, because circumcision is assigned if a being is alive, and it has been absent by death, afresh no mashlahat to mengkhitannya. [50]

SOME MISTAKES ABOUT THE ISSUES and misguidance circumcision

A. Held a circumcision feast. This Amaliah acquire no base of sharia, a accomplishment mubadzir, even heretical.

2. Peel some derma about the penis as circumcised, as happened in some countries or regions.

3. Choose the beneath careful physician or physicians, abnormally for accouchement of women who can prove baleful to his future.

4. Frighten the adolescent to be beneath in these belief are not accurate and can accident the aqeedah of the child.

5. Negligent some humans in the dishabille of the problems if circumcised. Sometimes, the humans at will to see the dishabille of the circumcised, abnormally appear the adverse sex.

Allaah wa sallam wa 'ala Muhammadin tasliman katsira, wa akhiru da'wana, al hamdulillahi Rabbil' alamin

[Copied from As-Sunnah Magazine Issue 11/Tahun IX/1426H/2005M. Foundation appear Lajnah Istiqomah Surakarta, Address Jl. Solo-Solo Puwodadi Km.8 Selokaton Gondangrejo 57 183, Tel. 0271-761016]

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Footnote

[1]. Lisanul Arab (13/137), Tartibul Qamus (2/15)

[2]. Tharhut Tatsrib, Iraqi (2/75), Fathul Bari, Ibn Hajar (10/340)

[3]. Muslim in the Minhaj (1/541) and Bukhari in Fathul Bari (10/334)

[4]. Reported by Ahmad (4/264), Ibn Majah, no. 294. Hasan hadeeth. See Sahih Jami `al Albani, no. 5782.

[5]. Fathul Bari, Ibn Hajar (10/339)

[6]. Tuhfatul Maudud, Ibn al-Qayyim, p. 100.

[7]. Ahkamul Qur `an, Ibn al-Arabi (1/36)

[8]. Fathul Bukhari in Bari (11/88) and Muslim (7/97)

[9]. Tuhfatul Maudud, Ibn Qayim, p. 98.

[10]. See Tuhfatul Maudud, Ibn Qayim, p. 46-49.

[11]. Reported by Abu Dawud, no. 5271, hasan hadith, because of the way a lot. See Genealogical Saheehah, no. 722.

[12]. Al Majmu `, Nawawi (1/300)

[13]. Al Inshaf, al Mardawi (1/123), al Mubdi `, Ibn Muflih (1/103, 104).

[14]. Al Qawanin al fiqhiyah, Ibn Jizzi, 167, Tharhut Tastrib, al Iraqi (2/75).

[15]. See Tamamul Minnah, al Albani, p. 69

[16]. Al Mabsuth, Sarkhasi (1/156)

[17]. Al Qawanin al fiqhiyah, Ibn Jizzi, 167

[18]. Al Inshaf, al Mardawi (1/123), al Mubdi `, Ibn Muflih (1/104)

[19]. Al Inshaf, al Mardawi (1/123), al Mubdi `, Ibn Muflih (1/104), and this assessment is accepted by Ibn Qudama t. See al Mughni (1/85).

[20]. Al Fawakih ad Dawani, Nafrawi (1/461).

[21]. Al Muhalla, Ibn Hazm (2/218) and ascribed by al Iraqi to academy Syafi `Yeah.

[22]. Fathul Bari, Ibn Hajar (10/342)

[23]. Tuhfatul Maudud, Ibn al-Qayyim, p. 101.

[24]. Hasan hadeeth. Reported by Ahmad (3/415), Abu Dawud (1/148). See Irwa `ul Ghalil, al Albani (1/120).

[25]. Fathul Bari, Ibn Hajar (10/341).

[26]. This hadith is mentioned by Ibn al-Qayyim t and he said: "This hadith, although mursal, but it's account it for the amplifier". See Tuhfatul Maudud, p. 101.

[27]. History by Ibn al-Qayyim mentioned in Tuhfah, p. 119.

[28]. Al Majmu `, Nawawi (1/300), Fathul Bari, Ibn Hajar (10/341).

[29]. Tuhfatul Maudud, Ibn al-Qayyim, p. 103 and Fathul Bari, Ibn Hajar (10/341)

[30]. Tuhfatul Maudud, Ibn al-Qayyim, p. 103 and Fathul Bari, Ibn Hajar (10/341)

[31]. This Istidlal dinukilkan by Ibn Hajar al Hafidz t of Imam Mawardi. See Fathul Bari (10/342)

[32]. Al Mughni, Ibn Qudama (1/85). Qiyas is aswell mentioned by Ibn al-Qayyim in Tuhfatul Maudud, p. 129.130.

[33]. Tuhfatul Maudud, Ibn al-Qayyim, p. 103 with accessory changes, and Fathul Bari, Ibn Hajar (10/341).

[34]. Takhrijnya has passed.

[35]. Tuhfatul Maudud, Ibn al-Qayyim, p. 103 and Nailul Authar, Syaukani (1/146).

[36]. Reported by Ahmad (5/75) and Bayhaqi (8/325).

[37]. Al Mughni, Ibn Qudama (1/85, 86).

[38]. Tuhfatul Maudud, Ibn al-Qayyim, hlm.100-110.

[39]. Tuhfatul Maudud, Ibn al-Qayyim, p. 108.

[40]. Ahkamul Jirahah at Tibbiyah, Muhammad Mukhtar Ash Syinqithi, p. 168.

[41]. Syaukani argued, that there is no specific time for the circumcised. He menisbatkan assessment to jumhur. Nailul Authar (1/144).

[42]. Tuhfatul Maudud, Ibn al-Qayyim, p. 110.

[43]. Fathul Bukhari in Bari (11/88).

[44]. Itsghar time, ie if a child's milk teeth replaced by developed teeth.

[45]. Al Fawakih ad Dawani (1/461). He told Malik menisbatkannya rahimahullah, Tuhfatul Maudud, Ibn al-Qayyim, p. 112

[46]. Tuhfatul Maudud, p. 112.

[47]. Ibid.

[48]. Bukhari, no. 7288 and Muslim, no. 1337.

[49]. Tuhfatul Maudud, Ibn al-Qayyim, p. 120, Tharhut Tatsrib, al Iraqi (2/76).

[50]. See Tuhfatul Maudud, Ibn al-Qayyim, p. 120-121.

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