Chapter 38: Regarding Circumcision
Khatna[1] is Sunnat and it is from
amongst the Symbolic Islamic Practices, as it is a means of distinguishing
Muslims from non-Muslims. It is for this reason that in the common terminology
it is also known as ‘Musalmani’. It is in Sahih Bukhari and Muslim from Abu
Hurairah رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘Hazrat Ibraheem Khaleelullah علیہ
الصلاۃ وا لسلام
performed his own circumcision and he was 80
years old at that time.’
Law: The stipulated time
frame for circumcision is from the age of seven up to the age of twelve, and
some Ulama have mentioned that it is also permissible to perform the
circumcision from after the seventh day from birth. [Alamgiri]
Law: If a boy was
circumcised and the entire foreskin was not cut off, (then) if more than half
of the skin has been removed then the circumcision is regarded as valid. It is
not necessary to cut off the remaining skin, and if half or less than half of
the skin is still remaining, then the circumcision has not been done properly,
and should be repeated. [Alamgiri]
Law: If a child was born
without the skin, which needs to be cut off in circumcision, then there is no
need for circumcision. If there is some skin that can be pulled away, but by
doing so it will cause immense pain and the head of the penis is visible, then
it should be shown to those who perform the circumcision. If they say that it cannot
be done, then it should be left alone. The child should not be caused to suffer
unnecessary discomfort. [Alamgiri]
Law: We have heard of
incidents, where if a child is born without this (fore) skin, the father and
other elders of the family invite relatives and other elders to partake in a
traditional ceremony and instead of circumcision, a seasoned beetle leaf rolled
like a pyramid is cut, making it seem as if the custom of circumcision is being
fulfilled. This is an absurd and foolish practice which has no benefit or basis.
Law: If an old man accepts
Islam but does not have the strength to have his circumcision done, then he has
no need to be circumcised. If a person who has reached the age of puberty
accepts, and he is able to perform his own circumcision, then he should do it
by himself otherwise not. If there is a female who knows how to perform
circumcision, then such a woman may perform his circumcision after she has made
Nikah to him. [Alamgiri]
Law: If the circumcision
has already been performed, but the foreskin has grown back, and is causing the
head of the penis to be hidden, then the circumcision should be repeated. If it
has not grown to this extent (of covering the head of the penis), then it should
not be repeated. [Alamgiri]
Law: To have the child
circumcised is the responsibility of the father. If he is not present, then the
one whom he appoints should have it done, thereafter the right is that of the
paternal grandfather and thereafter is the right of his appointed
representative. This is neither the responsibility of the maternal uncle nor
that of the paternal uncle, or that of their appointed representatives.
However, if the child is being brought up by them and is amongst their dependants,
then they may have it done. [Alamgiri]
Law: There is no harm in piercing
the ears of women and there is also no harm in piercing the ears of young
girls, because they used to have their ears pierced in the time of Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم and there was no objection to this. [Alamgiri] Actually,
this practice of piercing the ears of the females has continued up to this day.
Only a few people have suspended this practice in their emulation of the
Christian (i.e. western) women, regarding whom there is no credibility.
Law: It is Haraam to
castrate (i.e. to sterilize and desexualize) human beings. The same applies to
become eunuch. There is a difference of opinion in regards to castrating
horses. The correct view is that it is correct. If there is benefit in
castrating other animals, such as if (castration) will allow its meat to be
better, or if the animal is not castrated it will be mischievous, or if it will
cause harm to people. Based on such appropriateness, goats and oxen etc. are
castrated. This is permissible. However, if there is no benefit in doing so and
if it is not done to alleviate any harm, then to castrate is Haraam. [Hidaya, Alamgiri]
Law: It is disallowed to
allow a servant (slave) who has been castrated to be of service to you, just as
such people serve the wealthy leaders and kings, and they are also famously
known as Khaja Sar[2]. The harm in having them
serving is that it encourages others to have the audacity to castrate thus
becoming liable for committing this haraam act, and if the people abstain from
using the services of such servants, then the practice of castrating will be completely
eradicated. [Hidaya]
Law: There is no harm in
impregnating a female horse (i.e. a mare) with a donkey, which causes a mule to
be born. It has been mentioned in Sahih Hadith that ‘Baghla’, the animal which
Nabi صلَّی
اللہ تعالٰی علیہ وسلَّم used as a mode of conveyance was white (i.e.
a mule) and if this practice was not permissible, then Huzoor-e-Akram صلَّی اللہ تعالٰی علیہ
وسلَّم would have not kept such an animal for his conveyance. [Hidaya]
[1] Khatna refers to circumcision.
[2] Khaja Sar generally refers to an emasculate person put in-charge
of the affairs a harem etc.
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