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→A history of FGM as Un-Islamic
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{{Quote|Paulus of Aegina “De Re Medica” book 7|'In certain women the nympha is excessively large and presents a shameful deformity, insomuch that, as has been related, some women have had erections of this part like men, and also venereal desires of a like kind. Wherefore, having placed the woman in a supine posture, and seizing the redundant portion of the nympha in a forceps we cut it out with a scalpel, taking care not to cut too deep lest we occasion the complaint called rhoeas'}} | {{Quote|Paulus of Aegina “De Re Medica” book 7|'In certain women the nympha is excessively large and presents a shameful deformity, insomuch that, as has been related, some women have had erections of this part like men, and also venereal desires of a like kind. Wherefore, having placed the woman in a supine posture, and seizing the redundant portion of the nympha in a forceps we cut it out with a scalpel, taking care not to cut too deep lest we occasion the complaint called rhoeas'}} | ||
==The sociology of FGM== | ==The sociology of FGM== | ||
don't appear to be citing or presenting Gerry Mackie's ideas - reference my blog 'gerry mackies says this, others have elaborated and developed his ideas' Gerry Mackie, there are others and cite my blog - this is what mackie has said and this is how it has been developed. | |||
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===The origins of FGM=== | ===The origins of FGM=== | ||
The previous section shows that FGM existed before Islam. The fact that FGM can exist without it being justified by religious doctrine suggests that its causes may in part be social. | The previous section shows that FGM existed before Islam. The fact that FGM can exist without it being justified by religious doctrine suggests that its causes may in part be social. | ||
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The 'FGM as un-Islamic' narrative is bolstered by the fact that it is a minority of Muslims that practice FGM. And that most Muslims who migrate to the West come from non-practicing schools and traditions - and Muslims from the Maghreb, and Muslims from Pakistan and Turkey, who belong to the Hanafi school of fiqh, The Hanafi school is the school of Islam under which there is the least incidence of FGM. | The 'FGM as un-Islamic' narrative is bolstered by the fact that it is a minority of Muslims that practice FGM. And that most Muslims who migrate to the West come from non-practicing schools and traditions - and Muslims from the Maghreb, and Muslims from Pakistan and Turkey, who belong to the Hanafi school of fiqh, The Hanafi school is the school of Islam under which there is the least incidence of FGM. | ||
However, Islam’s response to FGM is reminiscent of that of a burglar who, after having practiced his trade with impunity for a life-time, has a sudden access of guilt and repentance on his first appearance before a judge. One suspects his distress is more at being found out than guilt or repentance. Muslims, when discussing FGM, are generally more concerned with showing that FGM is un-Islamic than with condemning it or with protecting potential victims. This is comes from a obligation to prevent Islam's notional perfection from being sullied by its association with a practice perceived to be barbaric. The protection of girls and women from FGM often appears not to be a priority at all, indeed it is not infrequent to hear the argument that 'FGM is nothing to do with Islam, but it should be legal'. | <s>However, Islam’s response to FGM is reminiscent of that of a burglar who, after having practiced his trade with impunity for a life-time, has a sudden access of guilt and repentance on his first appearance before a judge. One suspects his distress is more at being found out than guilt or repentance.</s> <s>Muslims, when discussing FGM, are generally more concerned with showing that FGM is un-Islamic than with condemning it or with protecting potential victims.</s> This is comes from a obligation to prevent Islam's notional perfection from being sullied by its association with a practice perceived to be barbaric. The protection of girls and women from FGM often appears not to be a priority at all, indeed it is not infrequent to hear the argument that 'FGM is nothing to do with Islam, but it should be legal'. | ||
This results in arguments being used to de-link FGM from Islam that are, by Western standards of critical thinking, are particularly weak and incoherent. The following section addresses some of the principal arguments used. | <s>This results in arguments being used to de-link FGM from Islam that are, by Western standards of critical thinking, are particularly weak and incoherent.</s> The following section addresses some of the principal arguments used. | ||
{{anchor|arguments}} | {{anchor|arguments}} | ||
===Arguments de-linking FGM from Islam=== | ===Arguments de-linking FGM from Islam (Modern perspectives) === | ||
appear to be cataloguing polemics rather than addressing them. | |||
'scholars say this/Critics say this'. | |||
overview of polecmical position | |||
'modern revisionist perspectives say this, and critics respond' | |||
{{anchor|equivocation}} | {{anchor|equivocation}} | ||
====FGM is not required by Islam==== | ====FGM is not required by Islam==== | ||
- The Shafi'i school of Islam and some Hanbali scholars have ruled FGM obligatory. | - The Shafi'i school of Islam and some Hanbali scholars have ruled FGM obligatory. | ||
- 'Not obligatory', 'allowed' or 'tolerated' are no more acceptable legal or ethical positions for a practice such as FGM than they would be for murder, child sexual abuse or rape. | - (islamic scholars say this - critics say that) 'Not obligatory', 'allowed' or 'tolerated' ( critics say) are no more acceptable legal or ethical positions for a practice such as FGM than they would be for murder, child sexual abuse or rape. | ||
- Since the 1990s Islamic scholars, clerics and other sources have issued fatwas and statements that appear to criticise, condemn and even forbid FGM. However, a critical reading of these reveals that they virtually all engage in some form of equivocation (deliberate use of ambiguous or equivocal language) in order to appear to be more critical of FGM than they are. Probably the most cited instance of this is a fatwa issued by Dr Ahmed Talib, the former Dean of the Faculty of Sharia at Al-Azhar University, the most prestigious university for Sunni Islamic learning. | - Since the 1990s Islamic scholars, clerics and other sources have issued fatwas and statements that appear to criticise, condemn and even forbid FGM. However, a critical reading of these reveals that they virtually all engage in some form of equivocation (deliberate use of ambiguous or equivocal language) in order to appear to be more critical of FGM than they are. Probably the most cited instance of this is a fatwa issued by Dr Ahmed Talib, the former Dean of the Faculty of Sharia at Al-Azhar University, the most prestigious university for Sunni Islamic learning. | ||