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Eine Petition an den Gesundheitsminister von Gambia, Herrn Dr. Ahmadou L. Samateh, und an die gambische Ministerin für Angelegenheiten der Frau, für Kinder und Soziales, Frau Fatou S. Kinteh. Bei Change.org lässt sich die Petition mitzeichnen.
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https://www.change.org/p/retten-sie-das-wichtige-verbot-der-fgm-in-gambia
change.org/p/retten-sie-das-wichtige-verbot-der-fgm-in-gambia
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A petition to:
Hon. Dr. Ahmadou Lamin Samateh, Minister of Health
Ministry of Health
The Quadrangle
Banjul
Republic of The Gambia
and to:
Hon. Fatou Sanyang Kinteh, Minister of Women’s Affairs, Children and Social Welfare
State House
Banjul
Republic of The Gambia
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21.03.2024
Petition
Retten Sie das wichtige Verbot der FGM in Gambia!
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Petitionstext
Sehr geehrter Herr Minister Dr Samateh, sehr geehrte Frau Ministerin Kinteh, retten Sie das wichtige Verbot der FGM in Gambia! Nur das beibehaltene Verbot jeder Form von Female Genital Mutilation (FGM Typ I, II, III, IV), nur der nicht verhandelbare Schutz der heutigen Mädchen als der künftigen Frauen Gambias in Bezug auf ein intaktes weibliches Geschlechtsorgan verwirklicht körperliche Unversehrtheit und universelle Menschenrechte. Auch die Berufung auf die Religion Islam, und tatsächlich, einen Islam ohne FGM gibt es nicht, kann keine Rechtfertigung für das Durchführen einer FGM (Typ I, II, III, IV) sein, die Islamic FGM (chitan al-inath) muss ebenso verboten bleiben und ggf. bestraft werden wie jede anders motivierte Female Genital Mutilation.
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Petitionsbegründung
Im Dorf Bakadagi-Mandinka im Distrikt Niani in der Central River Region (CRR) des westafrikanischen Staates Gambia hatten drei Frauen geplant, acht zwischen vier Monaten und einem Jahr alte Mädchen zu “beschneiden”, genital zu verstümmeln. Fünf Mädchen konnten vor der FGM (female genital mutilation, weibliche Genitalverstümmelung) gerettet werden, an drei Mädchen führten die Frauen das Verbrechen aus. In der Gerichtsverhandlung am Kaur/Kuntaur Magistrate Court im Herbst 2023 wurden die Täterinnen verurteilt, zu einer Gefängnisstrafe von einem Jahr oder zu einer Geldstrafe von 15.000 Dalasi (≈ 204 €) für jede. Seit 2015 ist in Gambia die FGM, mithin jede Form (FGM Typ I, II, III, IV) verboten.
Gambias wichtiges FGM-Verbot dekriminalisieren: “Women’s (Amendment) Bill 2024”
Mit Gesetzesinitiative Women’s (Amendment) Bill 2024 hat die Bewegung für eine Straffreistellung der weiblichen Genitalverstümmelung (FGM) ihren Gesetzesvorschlag ins Parlament von Gambia eingebracht. Erste Lesung im gambischen Parlament (The National Assembly, Nationalversammlung) am 4. März 2024, Zweite Lesung und Abstimmung am 18. März. Von den 47 anwesenden Abgeordneten stimmten nur vier dagegen, sprich sie stimmten für den Erhalt des wichtigen FGM-Verbots in Gambia, 42 hingegen stimmten für den kinderfeindlichen und frauenfeindlichen Gesetzesentwurf, es gab eine Enthaltung. Mindestens drei Monate lang, mindestens bis Mitte Mai 2024 wird das Gesetz in den Ausschüssen diskutiert werden.
Schon zur Ersten Lesung hatte Imam Fatty mit einem gecharterten Bus Frauen vor das Parlament bringen lassen, die Slogans für eine straffreie Islamic FGM skandierten, welche sie freilich “weibliche Beschneidung” (female genital cutting, FGC) nennen, und von denen mehrere den Niqab trugen, den islamischen Gesichtsschleier, eine in Gambia bislang sehr ungewöhnliche Weise von Kleidung bzw. Hidschab.
Zu den bekanntesten Lobbyisten einer in Gambia künftig wieder straffreien FGM gehört neben dem Imam Abdoulie Fatty (Abdullah Fatty) auch der Parlamentarier Almameh Gibba, mögen die beiden diesbezüglich keinen Erfolg haben.
Imam Abdoulie Fatty hatte den Täterinnen die Strafe bezahlt oder bezahlen lassen, und die höchsten religiösen Autoritäten des Landes, gemeinschaftlich tätig am 1992 gegründeten Gambia Supreme Islamic Council (GSIC oder SIC, Oberster Islamischer Rat Gambias), bekundeten am 25. September 2023 mit Fatwa Nummer (002), arab., bzw. (003), engl., die islamrechtliche – die islamische – Rechtmäßigkeit der weiblichen Beschneidung.
Am 10.03.2024 hatten das 1975 gegründete IICPSR (International Islamic Center for Populations Studies and Research, Direktor ist Gamal Serour, Gamal Abou el-Serour, angesiedelt am Kairoer Al-Azhar) und der GSIC (Gambia Supreme Islamic Council) unter dem Tagungstitel “The National Dialogue on FGM and Islam” eine Konferenz veranstaltet. (youtube.com/watch?v=DIsJQzh4owU) Der ägyptische Gynäkologe Serour (el-Serour) war Mitglied der WHO Strategic and Technical Advisory Group (STAG) (2011-2016), Chair of STAG (2017–2018) sowie Co-Chair of the Ethics Review Committee at the WHO Regional Office for the Eastern Mediterranean (seit 2017).
Innerhalb der gambischen Parlamentarier treibt Mai Fatty (Mai Ahmed Fatty), Gründer und Vorsitzender der Oppositionspartei Tugendkongress Gambia (GMC · Gambia Moral Congress) die unmoralische Pro-FGM-Kampagne voran.
“Le parlementaire Almameh Gibba a introduit la proposition de loi en première lecture. L’examen a été renvoyé à une seconde lecture prévue le 18 mars. L’homme indique l’excision n’est pas une nécessité en Islam.” (fr.africanews, 06.03.2024.) Eine Notwendigkeit (nécessité) des “Beschneidens” d. h. des Genitalverstümmelns auch der Mädchen entspräche seiner Einstufung als wadschib ( واجب · wāǧib ) bzw. fard ( فرض · farḍ ), englisch mandatory oder obligatory, wie bei der Islamic FGM der Schafiiten. Die meisten Menschen in Gambia sind zwar sunnitische Muslime, aber als Malikiten. Der chitan al-inath (ختان الإناث · ḫitān al-ināṯ ), die weibliche Beschneidung, eine Genitalverstümmelung, ist gemäß malikitischer Jurisprudenz nicht wadschib (obligatorisch), sondern mandub ( مندوب · mandūb ) bzw. mustahabb ( مستحب · mustaḥabb ), empfohlen. Mandub (mustahabb) bedeutet, dass der Muslim für das Unterlassen dieser Handlung vor allem im Jenseits zwar nicht bestraft, für das Durchführen dieser Handlung hingegen belohnt werden wird. Das zur Sicht der Malikiten, die Mädchenbeschneidung zu verbieten ist verboten.
Um Allahs Befehl sowie dem Madhhab maliki, seinem auf den islamischen Juristen Malik ibn Anas (711 — 795) zurückgehenden Fiqh (Islamjurisprudenz) zu entsprechen, fordert der westafrikanische Teil der weltweiten Bewegung zur Straffreistellung der Islamic FGM, jedes FGM-Verbot zu verbieten, und betont zu diesem Zweck den hohen Wert der Familie und der elterlichen Wahlfreiheit (freedom of choice). Der Höchste Islamische Rat von Gambia und sein Kommittee für Fatwa und Mondsichtung (The Gambia Supreme Islamic Council’s Fatwa and Moon Sighting Committee) haben ihre Religion richtig verstanden.
Noch die geringst invasive Form von FGM muss in jedem Staat verboten werden oder verboten bleiben. Auch um die WHO-Kategorie zur FGM mit ihren vier FGM-Typen (I, II, III, IV) nicht anzutasten, ist stets Wert auf die korrekte Terminologie zu legen, auf den Begriff FGM, weibliche Genitalverstümmelung.
Edward von Roy, Diplom-Sozialarbeiter/-Sozialpädagoge (FH)
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Wer die Petition mitzeichnen möchte, kann das bei Change.org tun.
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https://www.change.org/p/retten-sie-das-wichtige-verbot-der-fgm-in-gambia
change.org/p/retten-sie-das-wichtige-verbot-der-fgm-in-gambia
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Schlagwörter: chitan al-inath, Edward von Roy, Fatwa pro FGM, FGM Gambia, FGM im Islam, FGM Scharia, Islamic FGM, Niqab
Schariagegner 
März 21, 2024 um 8:16 pm
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“That is because the noble Sharia never recognizes anything that causes harm to people, be it health or physical. The committee wishes to point out that the legal form of female circumcision involves cutting off only a tiny upper part of the clitoris without removing it or touching any part of the labia.”
المجلس الإسلامي الأعلى في غامبيا
Gambia Supreme Islamic Council
25.09.2023, The Gambia Supreme Islamic Council (SIC / GSIC), Fatwa
The Gambia Supreme Islamic Council’s Fatwa and Moon Sighting Committee (Fatwa on the ruling of female circumcision in Islam)
Dr. Mbye Kebba Kah (Chairman)
Dr. Sheikh Nfamara Jwala (Vice Chairman)
Dr. Osman Muhammad Bashir Camara (Rapporter)
(…)
m.facebook.com/story.php?story_fbid=pfbid0YVRNarCp9x4cg7SPCjCebDAtpF1y5cXeWELLdz5RYfLXBXCHt6SZp6fQyjCbjPtZl&id=100068770324811
m.facebook.com/100068770324811/photos/615530344082638/
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FATWA – FEMALE CIRCUMCISION
September 2023
The Fatwa & Moon-sighting Committee of the Gambia Supreme Islamic Council (GSIC) issues a Fatwa (Pronouncement of Islamic Ruling) on the issue of “Female Circumcision”.
Praise be to Allah, Lord of the worlds, and peace and blessings be upon the most noble of the prophets and messengers, Muhammad bin Abdullah, and his household, companions, and those who follow in his footsteps.
The Fatwa and Moon Sighting Committee of the Gambia Supreme Islamic Council is pleased to issue a fatwa to all Muslims in The Gambia regarding the legality of Female Circumcision (in Islam). In this regard, the Committee would like to clarify that Female Circumcision is not just a merely inherited custom as falsely claimed by those who are not conversant with Islamic Law. Rather, it is one of the virtues of Islam and a Sunna practice approved by the Messenger of Allah, peace and blessings be upon Him, who said: “Five practices are characteristics of the Fitra…” of which, he mentioned Circumcision.
The legitimacy of Female Circumcision has been proven in several authentic hadiths of the Prophet; peace be upon him. Therefore, Muslim Jurists agreed on its legality. Some Jurists have even argued that Female Circumcision is obligatory, whereas others have considered it a recommended act of Sunna. However, it was not reported by any of the reliable Muslim Scholars denying the legality of Female Circumcision in the manner prescribed by the Messenger of Allah; peace be upon him; because the noble Sharia does not acknowledge anything at all that causes harm to people, be it health or physical, for it’s free from that!
The Committee wishes to point out that the legal form of Female Circumcision in Islam is the cutting off of only a tiny upper part of the clitoris without removing it or touching any part of the labia, which is contrary to what is known as “FEMALE GENITAL MUTILATION” and does not entail the removal of the genital organ, or what is known as Pharaonic Circumcision. Muslim Jurists have agreed that this type (FGM) is ILLEGAL in Islam because of the harm it inflicts on women.
In this context, the Fatwa Committee of the Gambia Supreme Islamic Council calls on the Government of The Gambia to reconsider the Law prohibiting Female Circumcision, which stipulates the arrest/prosecution of anyone who practices it. Given that we are Muslims, the most precious thing we have in this life is our true Religion.
The Committee issued this Fatwa to clarify to the people the position of the Sharia of Allah in Female Circumcision and acquits itself regarding this matter before Allah on the Day of Resurrection. Similarly, the Committee also strongly condemns entities and individuals who denounce the practice of Female Circumcision and calls on the authorities to arrest/prosecute anyone who practices it.
With this, Allah is the Lord who blesses and guides us to the right path.
*** The End ***
MEMBER OF THE FATWA & MOONSIGHTING COMMITTEE INCLUDES:
Dr. Mbye Kebba Kah – The Chairman
Dr. Sheikh Nfamara Jawla – Vice Chairman
Sheikh Ibrahim Masanneh Jarju – Coordinator
Dr. Osman Muhammad Bashir Camara – Secretary
Dr. Foday Jagana – Member
Dr. Omar Faba Gitteh – Member
Sheikh Ali Cham – Member
Sheikh Haroun Manneh – Member
Sheikh Abdullah Sisawo – Member
Sheikh Sufyan Drammeh – Member
Sheikh Bashir Bah – Member
Sheikh Alh. Ousman Jah – Member
Sheikh Osman Muhammad Manga – Member
Sheikh Mustapha Bashir Darboe – Member
Sheikh Mbye Saho – Member
Signed……..
DR. MBYE KEBBA KAH
Chairman, Fatwa & Moon Sighting Committee
Rabīʿ al-Awwal 1445 H – September 2023
gsic.gm/fatwa-female-circumcision/
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März 21, 2024 um 8:16 pm
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“Female circumcision is not a merely inherited custom as falsely claimed by those who are clueless about Islamic law. Rather, it is one of the virtues of Islam and among the Sunna practices dictated by the Messenger of Allah.”
“Allah has decreed female circumcision.”
— Shaykh Essa Foday Darboe, President of GSIC
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المجلس الإسلامي الأعلى في غامبيا
The Gambia Supreme Islamic Council (GSIC)
In the Name of Allah, Most Gracious, Most Merciful.
Ref.: GSIC/FMC/Fatwa/003
[ Anm: “ref., in reference to, with reference to, Bezug nehmend, bezugnehmend”, die folgende Klarstellung (… to clarify …) von GSIC-Präsident Scheich Essa Foday Darboe nimmt Bezug auf Fatwa (003) vom 25. September 2023. Man vergleiche diese Verlautbarung über die Fatwa mit der Fatwa selbst. ]
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The Gambia Supreme Islamic Council’s declaration (fatwa) on the ruling on female circumcision in Islam
Praise be to Allah, Lord of the Worlds, and prayers and peace be upon the most noble of the Prophets and Messengers, Muhammad bin Abdullah, and his houshold, companions, and those who follow his footsteps.
The Gambia Supreme Islamic Council (GSIC) is pleased to issue a fatwa regarding the legality of female circumcision. In this regard, the GSIC would like to clarify that female circumcision is not a merely inherited custom as falsely claimed by those who are clueless about Islamic law. Rather, it is one of the virtues of Islam and among the Sunna practices dictated by the Messenger of Allah, Peace be Upon Him, who said: “Five practices are characteristics of the Fitra,” of which he mentioned circumcision. The legitimacy of female circumcision has been proven in several established hadiths on the authority of the Prophet, peace be upon him. Therefore, Muslim jurists agreed on its legality. Some jurists have even argued that female circumcision is obligatory, whereas others have considered it a recommenden act of Sunna. It was not reported by any of the reliable Muslim scholars denying the legality of female circumcision in the manner prescribed by the Messenger of Allah; peace be upon him. That is because the noble Sharia never recognizes anything that causes harm to people, be it health or physical.
The GSIC wishes to point out that the legal form of circumcision involves cutting off only a tiny upper part of the clitoris without removing it or touching any part of the labia, which runs contrary to what is known as female genital mutilation and does not entail the removal of the genital organ, or what is known as Pharaonic circumcision. Muslim Jurists have agreed that this type is illegal becuse of the hatrm it inflicts on the women. In this context, the GSIC calls on the Government of The Gambia to reconsider the law criminalizing female circumcision and to hold anyone who practices such accountable because, as Muslims, religion is the most precious thing we have in this life.
The GSIC would also like to clarify that Allah has decreed female circumcision, and it, therefore, condemns quarters and individuals who denounce the practice and calls on the authorities to hold them accountable.
(Signed)
(Shaykh Essa Foday Darboe, President of GSIC)
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(GSIC Headquarters)
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Meet Sheikh Essa Foday Darboe: GSIC new president
— 13.01.2021 / January 13, 2021, THE POINT ·(“For Freedom and Democracy” · thepoint.gm)
Sheikh Essa Darboe was last week elected president of The Gambia Supreme Islamic Council replacing its longtime leader, Alh. Muhammad Lamin Touray.
Born on August 18, 1958, in Gunjur, Kombo South, he grew up in a family with a prominent religious and political position in the town.
His paternal grandfather is Sheikh Imam Abu Bakr Darboe, known as „Foday Sidi Darboe – May God have mercy on him – who was among the top three personalities who had the final say on religious issues in Gunjur.
He also deputised for Imam Bai Mustapha Touray to deliver the sermon and perform Friday prayers.
A great linguist, an able writer, and preacher, Sheikh Darboe is a graduate of the College of Arabic Language and Islamic Studies at the University of Madina, and principal of the Solidarity Center for Islamic Studies, the Secretary-General of the General Secretariat of Arab Islamic Education in The Gambia, and lecturer at the Gambia College in Brikama.
Darboe began his educational career at a very early age under the watchful eyes of his father in Gunjur Darboe Kunda before he finally joined Sheikh Hattab Bojang School, may God have mercy on him, in 1964.
He was about seven years old at that time. He learned to read and write and remained attached to Sheikh Hattab, learning from him in the regular school and attending his lessons and lectures, until 1968 when Sheikh Hattab travelled to Saudi Arabia to join the Islamic University of Madina and from there he proceeded to Omdurman Islamic University in Sudan.
In 1973, Sheikh Hattab graduated from the Islamic University of Omdurman and returned to his home country, The Gambia to continue his educational mission. After Sheikh Hattab Bojang’s return, Sheikh Essa Darboe and the other students continued with him.
Qualification for teaching
In September 1976, Sheikh Essa Darboe was appointed as a teacher at the Ministry of Education under the supervision of Sheikh Hattab, who sent him to the Pakalinding primary school to teach Qur’an and Islamic subjects at the age of 28. Sheikh Hattab Bojang was then the general supervisor of Arab Islamic education at the Ministry of Education.
In 1977, Sheikh Essa Darboe took part in a training course supervised by Sheikh Hattab Bojang, representing the Ministry of Education in The Gambia. The Ministry organised the course in coordination with the World Federation of Arab Schools in Riyadh, Imam Muhammad Ibn Saud University and King Saud Universities in Saudi Arabia to train Quran teachers in Gambia’s public schools for three months.
In October 1979, Sheikh Essa Darboe obtained a scholarship from The Islamic University of Madina. He arrived in Madina in January 1980, where he joined the secondary institute of the Islamic University.
In 1982, he graduated from the General Secondary Institute of the Islamic University and obtained a General Secondary Certificate.
In 1986, he obtained a BA degree in Arabic Language and Islamic Studies at the Islamic University, and he was the first Gambian student to graduate from this college.
In 1988, he obtained a higher diploma in teaching Arabic to non-native speakers at King Saud University in Riyadh.
His efforts in the development of education in the Gambia
In 1988, Sheikh Essa Darboe returned to his home country of The Gambia after his mentor, Sheikh Hattab Bojang passed away. When he arrived, he found that the academic projects left by Sheikh Hattab were on the brink of extinction, so he undertook, in cooperation with Sheikh Muhammad Al-Amin Touray and Sheikh Dembo Kurus Touray and Sheikh Ismail Manjang, an initiative aimed at reviving these projects.
Finally, they succeeded in those initiatives, underlying their loyalty to their late sheikh. Once they succeeded in the restoration of many Islamic schools founded by Sheikh Hattab in urban and rural areas, in addition to the Islamic Solidarity Association for West Africa – they agreed that Sheikh Mohamed Al-Amin Touray should assume the presidency of the association, Sheikh Essa Darboe as his deputy, and Sheikh Ismail Manjang as the Principal of the Khaled Bin Al Waleed Islamic School in Kombo Gunjur.
Sheikh Essa Darboe is also a lecturer at the Brikama College, the Solidarity Center for Islamic Studies and an instructor at Khaled Ibn Al-Waleed Islamic School in Kombo Gunjur at times. He also gives classes in exegesis, hadith, jurisprudence and others.
In 1998, Sheikh Essa Darboe, Sheikh Muhammad Al-Amin Touray and others established the Ubay Ibn Kaab Institute for the Memorization of the Holy Qur’an.
The writer was one of the first to enroll in this institute, as he came from the countryside of “Bolong Kono” to Kombo Gunjur to learn. Sheikh Essa – may God protect him – was one of my first Sheikhs in Gunjur.
His efforts in the General Secretariat of Arab Islamic Education of The Gambia:
Late in the twentieth century, specifically in 1996, Sheikh Essa Darboe was appointed Secretary-General of the General Secretariat of Arab-Islamic Education in the Gambia.
Under Sheikh Essa Darboe, the Secretariat has significantly promoted dual education in Islamic schools in The Gambia. The importance of dual education in the present era cannot be overemphasized. His efforts resulted in the standardisation of textbooks in Islamic schools. They improved teachers’ financial situation somewhat, especially teachers under the secretariat’s sponsorship with government subvention. However, teachers still expect a lot of development and progress in various fields. The Secretariat has made remarkable efforts in promoting Islamic education in public schools, and other things that cannot be mentioned.
His efforts in Dawa (daʿwa)
In 2002, Sheikh Essa Darboe obtained a general diploma in Imamate, Dawa (daʿwa) and Public Speaking from the Institute for the Training of Imams and Preachers in Makka Al-Mukarrama.
His Dawa efforts are represented by his radio programs, such as the “Islamic Forum” program. Sheikh Sidya Ceesay, Sheikh Muhammad Al-Amin Janneh, may God have mercy on them, and Sheikh Kawsu Fofana took part in the program before going into exile.
Sheikh Essa Darboe has another radio program on the „Janneh Kotoo“ radio station in Gunjur and the „Hadith Al Islam“ program on the new TV station called QTV. These programs benefit listeners in various countries in West Africa. The Sheikh also participates in public lectures in Gunjur and elsewhere, and he is also one of those who steps in for Imam Muhammad Al-Amin Touray in the Friday sermon and congregational prayers in the Grand Mosque of Gunjur, as well as the sermon of the two feasts, as well as giving lessons.
Overall, Sheikh Essa Foday Darboe is a genius intellectual with supernatural intelligence, far-sightedness, and high culture. The newly appointed GSIC President has a keen interest in modern sciences and international languages. He has learned the English language with self-effort and personal desire until he mastered it, far from formal study. Sheikh Darboe is one of the leading intellectuals in The Gambia. He is one of those who speak more than one of the international languages and has extensive knowledge in project management. The most unmistakable evidence for this is his leadership in running the Solidarity Center for Islamic Studies and the General Secretariat for Islamic Arab Education in the Gambia. It can be said that Sheikh Essa is a pioneer of Islamic education and Arabic writing in the Gambia.
Compiled by: Sulayman bin Tumani Danjo
Translated and edited by Basidia M. Drammeh
thepoint.gm/africa/gambia/national-news/meet-sheikh-essa-foday-darboe-gsic-new-president
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März 21, 2024 um 8:17 pm
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Von den 47 Stimmberechtigten Parlamentariern stimmten 42 für den Gesetzesvorschlag zur Abschaffung des gambischen Verbots der weiblichen Genitalverstümmelung (FGM), vier Abgeordnete stimmten dagegen, einer enthielt sich der Stimme.
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“Members voted on the motion and 42 voted yes, four voted no and one abstained.”
“Sur les 47 députés gambiens présents lundi, 42 ont appuyé un projet de loi en seconde lecture.”
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L’excision en voie d’être relégalisée en Gambie
— Ruth Maclean. 19.03.2024, La Presse (Canada).
(Dakar, Sénégal. Le Parlement de la Gambie a voté en faveur d’un projet de loi qui pourrait relégaliser l’excision – interdite depuis 2015 –, mettant en péril des millions de filles. Cela fait craindre que d’autres pays fassent de même.)
Sur les 47 députés gambiens présents lundi, 42 ont appuyé un projet de loi en seconde lecture, renvoyant la décision à des comités avant le vote final. Des experts, avocats et militants des droits de la personne affirment que cette mesure effacerait des décennies de travail visant à mettre fin à l’excision, un rituel vieux de plusieurs siècles lié à des concepts de pureté sexuelle, d’obéissance et de contrôle.
Les comités parlementaires pourront proposer des amendements avant le vote final, dans environ trois mois, mais les analystes estiment que le projet de loi a désormais franchi l’étape clé : ses partisans profitent d’une dynamique, il deviendra probablement une loi.
La Gambie a interdit l’excision en 2015, mais n’a pas appliqué l’interdiction avant l’année dernière, lorsque trois exciseuses ont été condamnées à de lourdes amendes.
Imams favorables à l’excision
Un imam influent de ce pays à majorité musulmane a pris fait et cause pour la relégalisation de l’excision, qui, en Gambie, implique l’ablation du clitoris et des petites lèvres des filles âgées de 10 à 15 ans. Selon lui, elle est une obligation religieuse …
Une manifestation anti-excision a eu lieu devant le parlement à Banjul, capitale de la Gambie, lundi matin, mais la police a dressé des barricades et bloqué de nombreuses personnes, tout en laissant entrer les imams qui prônent l’excision et leurs partisans, selon Fatou Baldeh, l’une des principales opposantes à l’excision en Gambie. Une autre manifestation pour l’abrogation de la loi a également eu lieu lundi. …
« Il était très triste d’assister à tout ce débat et de voir des hommes plaider pour l’excision. »
— Fatou Baldeh, survivante de mutilation génitale et militante anti-excision
Si les hommes qui mènent la charge – qu’elle qualifie d’extrémistes – réussissent, ils essaieront ensuite de faire tomber d’autres lois, comme celle qui interdit le mariage des enfants, a-t-elle dit. …
Lors de la première lecture du projet de loi, il y a deux semaines, Fatty a fait venir par autobus un groupe de jeunes femmes qui ont scandé des slogans favorables à l’excision devant le parlement. Le visage voilé – ce qui est inhabituel en Gambie –, elles ont scandé des slogans et chanté et brandi des affiches roses sur lesquelles on pouvait lire : « L’excision fait partie de nos croyances religieuses. »
lapresse.ca/international/afrique/2024-03-19/l-excision-en-voie-d-etre-relegalisee-en-gambie.php
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National Assembly Commits pro-FGM Bill to Committee
— Momodou Jarju. 19.03.2024, Foroyaa.
The National Assembly of The Gambia Monday committed the Women (Amendment) Bill 2024 which seeks to repeal the ban on the practice of Female Genital Mutilation (FGM) or female circumcision, eight years after it came into force in the country. …
Baddibu Central lawmaker Hon. Sulayman Saho first raised the matter before his colleagues in September last year. Six months later, Foni Kansala lawmaker Hon. Almameh Gibba presented the Women (Amendment) Bill 2024 aimed at decriminalising the banning of the practice.
Ahead of Monday’s debate, civil society organizations and activists have urged the Barrow-led government to oppose the lifting of the ban on FGM. The same is also true of Islamic religious groups and leaders who clamoured for it to be repealed.
The mover of the Bill Hon. Gibba set the stage for debate when he read the bill for the second time. He said that the current ban on female circumcision is a direct violation of citizens’ rights to practice their culture and religion as guaranteed by the 1997 Constitution.
Given that The Gambia has a predominantly Muslim population; Gibba moved that any law that is inconsistent with the aspirations of the majority of the people shouldn’t be considered. He noted that the use of laws to restrict religious and cultural practices whether international or otherwise can lead to conflict.Members voted on the motion and 42 voted yes, four voted no and one abstained.
Famous Gambian activist and anti-FGM campaigner Jaha Dukureh said there is a chance that the FGM law wouldn’t be repealed.
“I would have loved to see them kill the bill. But at the same time, sending it to the committee is a chance for the Human Rights Committee, as well as the Women’s Committee and the Health Committee, to come out with evidence-based research to say why this practice is harmful,” she told journalists on the sidelines at the national assembly.
“So overall, I think this is a good thing, because one of the challenges in the Gambia is a lot of people are claiming that Gambia doesn’t practice female genital mutilation and if we take this back to the health committee and we take it to the human rights committee then we are able to present evidence that everyone can review that is from Gambians, from Gambian hospitals. So in a way I think this is good. National dialogue was necessary and I personally believe that this is good.”
Speaking further, an FGM survivor also called on civil society groups to go back into the communities and engage them with respectful conversations about why they believe the practice is wrong. …
He challenged the terminology used by anti-female circumcision movements, who label the practice as “mutilation.”
“Properly conducted circumcision, as per religious guidelines and teachings, is not and cannot be deemed mutilation. Emphasizing this distinction is crucial in addressing concerns raised by activists,” he said.
After Hon. Gibba’s comments, lawmakers took turns to debate on the merits and principles of the aforementioned bill. …
Kiang West and Foni Bintang Karanai lawmakers Hon. Lamin Ceesay and Hon. Bakary Badjie respectively supported the bill.
Lawmaker Ceesay said he is not going to support any act in the assembly that would arrest or execute the people who voted him into the assembly. He said any provision that discriminates against the majority of the population in a country isn’t a good law.
“If we have a law that discriminates [against] more than 75% of the population of a country, it is a bad law anywhere you go,” he said.
Lawmaker Badjie on the other hand said his constituents want to practice FGM and as such, he will support it. He said the pro-FGM Bill is in line with the values, cultures and religious principles of the population. Thus, he said, jailing people for practicing their cultural and religious beliefs ought to be stopped forthwith. …
foroyaa.net/national-assembly-commits-pro-fgm-bill-to-committee/
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März 21, 2024 um 8:42 pm
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(Georgetown, today: Janjanbureh, slave-house.)
Central River Division
Central River is divided into 10 districts, namely, Fulladu West, Janjanbureh, Lower Saloum, Niamina Dankunku, Niamina East, Niamina West, Niani, Nianija, Sami and Upper Saloum. It has subsequently been divided into two Local Government Areas (Janjanbureh in the east and Kuntaur in the west), each containing five of the above districts. The city and area council elections were held during April 2002, when M.F.S. Malang Saibo Camara, an APRC candidate became the Mayor, winning 70.2 per cent votes. The council was led by Alliance for Patriotic Reorientation and Construction (APRC), which won 9 out of the 12 seats, National Reconciliation Party (NRP) won one seat and two seats were won by independents.
en.wikipedia.org/wiki/Central_River_Division
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Central River Region, CRR, former name Central River Division, CRD, oldest name MacCarthy Island Division, MID.
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Janjanbureh (the former Georgetown), The Gambia
Janjanbureh
Janjanbureh or Jangjangbureh is a town, founded in 1823, on Janjanbureh Island, also known as MacCarthy Island, in the Gambia River in eastern Gambia. Until 1995, it was known as Georgetown and was the second largest town in the country. It is the capital of Janjanbureh Local Government Area (formerly the Central River Division), and the Janjanbureh district. The population of the Janjanbureh LGA was 127,333 at the 2013 population census.
en.wikipedia.org/wiki/Janjanbureh
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Wassu stone circles
The Senegambian stone circles (French: Cercles mégalithiques de Sénégambie) or the Wassu stone circles are groups of megalithic stone circles that lie in The Gambia north of Janjanbureh and in central Senegal. Spread across a region 30,000 km2 (12,000 sq mi), they are sometimes divided into the Wassu (Gambian) and Sine-Saloum (Senegalese) circles, but this is purely a national division.
en.wikipedia.org/wiki/Senegambian_stone_circles
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The Gambian Stone Circles
“At Bakadagi Mandinka the people say the stones were built by the ancient people and so the villagers are not afraid of the stones. A circle near Kaur is reputed to be a petrified wedding party.”
(Historic sites of The Gambia : Ada Dinkiralu (Mandinka), Bereb-I-Chosan (Wolof), Tarica Tawal (Fula), Nannin (Jola), Soninke Ada (Serehuli), I-Mofan Chosan (Serer) : an official guide to the monuments and sites of The Gambia.)
academia.edu/2170179/Historic_Sites_of_The_Gambia_Ada_Dinkiralu_Mandinka_Bereb_I_Chosan_Wolof_Tarica_Tawal_Fula_Nannin_Jola_Soninke_Ada_Serehuli_I_Mofan_
siris-libraries.si.edu/ipac20/ipac.jsp?uri=full=3100001~!1154803!0
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März 21, 2024 um 8:45 pm
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Муфтий Карачаево-Черкесии предложил обрезать „всех женщин“
Накануне Бердиев назвал женское обрезание способом „немного успокоить женскую прыть“
Председатель координационного центра мусульман Северного Кавказа Исмаил Бердиев призвал сделать обрезание „всем женщинам“, заявив, что после этого на Земле не будет разврата, сообщает „Интерфакс“.
Муфтий добавил, что женское обрезание практикуется в ряде населенных пунктов Дагестана.
Накануне в интервью радиостанции „Говорит Москва“ Бердиев заявил, что женское обрезание не представляет угрозы для здоровья и не противоречит догматам ислама. При этом он подчеркнул, что эта процедура нужна для того, чтобы „женскую прыть немного успокоить“.
Во вторник фонд „Правовая инициатива“ опубликовал на своем сайте доклад о практике женского обрезания в некоторых районах Дагестана. Из текста следует, что его делают девочкам в возрасте до 12 лет. Правозащитники считают эту процедуру нарушением прав человека и крайней формой дискриминации.
— 17.08.2016 / Август 17, 2016 / Радио Озоди Radio Ozodi (Radio Free Europe / Radio Liberty)
rus.ozodi.org/a/27928716.html
О нас
rus.ozodi.org/p/4443.html
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Russian Justice Initiative provided prosecutors in Dagestan with 42 anonymous interviews collected during a study of female genital mutilation in the republic
… From 2008 onwards, religious organisations declared the importance and benefits of female circumcision in their publications. Islamic spiritual and educational newspaper As-Salam, for example, wrote that, “It is desirable or sunna, to circumcise boys and girls on the eighth day after birth. After reaching the age of majority, it is compulsory or wajib”. …
16.01.2017, STICHTING JUSTICE INITIATIVE (Utrecht, The Netherlands)
srji.org/en/news/2017/01/russian-justice-initiative-provided-prosecutors-in-dagestan-with-42-anonymous-interviews-collected-d/
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Обрезание. Почему мусульмане откладывают сунну?
— Muftyat.kz 21.08.2015
… Обрезание на 7-й день, не считая день рождения, является предписанием пророков и посланников Аллаха.
Мусульманам очень важно совершать обрезание мальчикам именно на седьмой день после рождения. В хадисе говорится: «Пророк Мухаммад (мир ему и благословение) сделал обрезание своим внукам Хасану и Хусейну на седьмой день после рождения». («Аль-Муджам ас-сагир ат-Табарани» №891) … С достижением совершеннолетия обрезание становится обязательным для мусульманина. … В тех регионах, где проживает преобладающее большинство мусульман, стоило бы в роддомах создать условия для совершения обрезания, прежде чем выписывать младенцев из больницы. …
Помимо мужского обрезания практикуется и женское обрезание. Оно также очень благотворно влияет на женский организм. Эту тему очень редко обсуждают из-за её деликатности.
Многие учёные считают, что женское обрезание является обязательным.
Есть учёные, которые утверждают, что для девочек обрезание является желательным, а для мальчиков – обязательным. …
muftyat.kz/ru/articles/islam-and-society/2015-08-21/20206-obrezanie-pochemu-musulmane-otkladyivayut-sunnu/
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Росздравнадзор также уклонился от ответа на вопрос, допустимо ли женское обрезание, заявил Центр защиты пострадавших от домашнего насилия, требовавший закрыть клинику в Ингушетии после жалоб на проведение калечащей операции девятилетней девочке. Однако ранее, в декабре 2018 года, Росздравнадзор напомнил о запрете на обрезание девочек после проверки московской клиники, которая предлагала услугу „женского обрезания“, выполняемого „по религиозным и ритуальным мотивам“. Удаление клитора не входит в список разрешенных медуслуг, а такие операции над девочками содержат признаки уголовного преступления, заявило тогда ведомство.
— Кавказский Узел · kavkazkiy uzel
kavkaz-uzel.eu/articles/351009
de.wikipedia.org/wiki/Kawkasski_Usel
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Ismail Berdiyev on Islamic FGM
Berdiyev (Исмаил Бердиев, Исмаил Алиевич Бердиев), the mufti of Russia’s North Caucasus region of Karachayevo-Cherkessia, stated that FGM ‚does not contradict the dogmas of Islam‘, and that this was a way to ‚eliminate sexual depravity‘. He also claimed this was a way to reduce ‚lechery‘ and ’sexuality‘, stating that „All women should be cut, so that there is no depravity on Earth…“ The mufti made his comments following publication of a report by the Russian Justice Initiative (RJI), stating that FGM is widespread in some parts of Dagestan. He was supported by Vsevolod Chaplin, a former spokesman for the Russian Orthodox Church.
en.wikipedia.org/wiki/Ismail_Berdiyev
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Weibliche Genitalverstümmelung in Dagestan löst heftige Debatte in Russland aus
Nach Angaben der „Menschenrechtsorganisation Russian Justice Initiative (RJI) · srji.org/en/ · sind zehntausende Mädchen und Frauen in Dagestan beschnitten. Doch das Thema werde in der mehrheitlich von Muslimen bewohnten Region seit Jahrzehnten tabuisiert.
18.08.2016 · euronews.
MSY7aiVTJ7g
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März 21, 2024 um 9:20 pm
In einem kürzlich gegebenen Interview mit einem gambischen Nachrichtensender im Amtssitz des Staatspräsidenten beanspruchte der frühere Imam Abdoulie Fatty, FGM als religiöse Pflicht und erklärte, dass jeder, der dagegen vorgeht, gegen die islamische Religion sei und „keine gute Zukunft haben solle“. Diese Aussage wurde von vielen als brutal und unerfreulich betrachtet, insbesondere von Feministen in Gambia und der Diaspora.
Alimatou Fatty ist eine derjenigen, die diese gesundheitsgefährdende Praktik an ihrer Tochter knapp drei Jahre nach dem Verbot von FGM ausübt. Einige Wochen vor unserem Gespräch reiste Fatty, die sich nur unter der Bedingung zitieren ließ, dass ihr echter Name nicht genannt wurde, da sie Angst vor Strafverfolgung hat, über den Fluss zum Dorf ihres Mannes, um ihre jüngste Tochter beschneiden zu lassen. Vehement rechtfertigt sie, ihre Zweijährige beschnitten zu haben. „Weibliche Beschneidung ist unsere Religion und Tradition”, sagt die große, gebrechliche Mutter von fünf Kindern in ihrer Ein-Zimmer-Wohnung. „Wenn Gambia nun eine Demokratie ist, warum sollte uns jemand davon abhalten, unsere Religion und Tradition auszuüben?”
(Gambia nach der Diktatur. Die Broschüre entstand im Rahmen des Projekts „Aktiv für Flüchtlinge“ des Flüchtlingsrats Baden-Württemberg. Flüchtlingsrat Baden-Württemberg.)
fluechtlingsrat-bw.de/wp-content/uploads/2022/04/2019-04-10-Gambia-DE-web.pdf
März 21, 2024 um 11:54 pm
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Retten Sie das wichtige Verbot der FGM in Gambia!
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https://www.change.org/p/retten-sie-das-wichtige-verbot-der-fgm-in-gambia
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change.org/p/retten-sie-das-wichtige-verbot-der-fgm-in-gambia
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März 22, 2024 um 3:16 am
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تشويه الأعضاء التناسلية الأنثوية (ختان الإناث)
تشويه الأعضاء التناسلية الأنثوية (المعروف بالختان) هو ممارسة تنطوي على إحداث تغيير أو إصابة في العضو التناسلي لدى الأنثى لأسباب غير طبية، ومن المسلّم به دولياً أن هذه الممارسة تشكل انتهاكاً لحقوق الإنسان. تشير التقديرات العالمية إلى وجود نحو 200 مليون فتاة وامرأة على قيد الحياة اليوم ممّن تعرضن لتشويه الأعضاء التناسلية الأنثوية (المعروف بالختان). مع أنّ تلك الممارسة آخذة في الانخفاض في معظم البلدان التي تشيع فيها، إلا أن معظمها يشهد أيضاً معدلاً مرتفعاً في النمو السكاني – مما يعني أن عدد الفتيات اللاتي يخضعن للتشويه سيستمر في الزيادة إذا استمرت معدلاته عند المستويات الحالية.
وتشير تقديرات صندوق الأمم المتحدة للسكان إلى أنّ 68 مليون فتاة معرّضات لخطر التشويه بحلول عام 2030. تقدر دراسة حديثة أن مليوني فتاة إضافية معرضات لخطر هذه الممارسة الضارة بسبب وباء كوفيد-19. سوف تتطلب حماية الفتيات دَفعة كبيرة للإسراع في القضاء على هذه الممارسة الضارة والمميتة في كثير من الأحيان.
هناك حاجة إلى جهود منسقة ومنهجية لإنهاء تشويه الأعضاء التناسلية للإناث، وإشراك مجتمعات بأكملها والتركيز على حقوق الإنسان والمساواة بين الجنسين. كما يجب تلبية احتياجات الصحة الجنسية والإنجابية للنساء والفتيات اللائي يتعرضن لهذه الممارسة وعواقبها على وجه السرعة.
يتعاون صندوق الأمم المتحدة للسكان مع اليونيسف في قيادة البرنامج المشترك للقضاء على تشويه الأعضاء التناسلية الأنثوية؛ وهو أضخم برنامج عالمي يرمي إلى التعجيل بالتخلي عن تلك الممارسة الضارة. يركّز البرنامج جهوده حالياً على ١٧ بلداً، كما يدعم مبادرات إقليمية وعالمية.
unfpa.org/ar/تشويه-الأعضاء-التناسلية-الأنثوية-ختان-الإناث
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März 22, 2024 um 3:27 am
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لختان حق دینی, ولا يوجد تشويه الأعضاء التناسلية للمرأة في غامبيا
“… al-ḫitān ḥaqq dīnī, wa-lā yūǧad tašwīh al-aʿḍāʾ at-tanāsuliyya li-l-marʾa fī Ġāmbiyā …”
“… die Beschneidung ist ein (islamisches) religiöses Recht, und es gibt keine weibliche genitale Verstümmelung in Gambia …”
“Die Beschneidung (der Mädchen, Anm.) ist Religionsrecht, und keine weibliche Genitalverstümmelung.”
The circumcision (FC) is a religious right, there is no FGM in The Gambia.
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So zu lesen auf dem Plakat, das die Frauen tragen, die hinein die totale islamische Lebensweise laufen, sprich hinein in ihre Entrechtung und Entwürdigung unter den Schariagesetzen. Man beachte die Frauen mit Niqab (نقاب niqāb), auch das weibliche Gesicht also ist der letztlich 1400 Jahre alten islamischen Bewegung Awra (عورة ʿawra), zu bedeckender Schambereich.
bnnvara.nl/joop/artikelen/gambia-gaat-terug-in-de-tijd-en-wil-genitale-verminking-bij-vrouwen-weer-toestaan
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März 22, 2024 um 3:27 am
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“We will not sell our Religion for Worldly gains.”
— “Auch um weltlicher Vorteile willen werden wir unsere Religion nicht verkaufen.”
— “Wir werden doch unsere Religion nicht verkaufen, nur um hier auf Erden Gewinn zu erzielen.”
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Eine Frau trägt dieses handgeschriebene Plakat bei der Demonstration vor dem dem gambischen Parlament am 18. März 2025. Zweite Lesung, die islamisch orientierte Pro-FGM-Lobby will das in Gambia seit neun Jahren bestehende kindgerechte, frauenfreundliche und menschenrechtskonforme FGM-Verbot zu Fall bringen.
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(The Gambia: FGM supporters march to overturn ban. 19.03.2024, Guardian News.)
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(Gambia: Hundreds March in Support of Female Genital Mutilation. 19.03.2024, Firstpost (India).)
Gm9L9bKS488
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‚Moral obligation‘: Gambia activists urge MPs to maintain ban on female genital mutilation
(19.03.2024, FRANCE 24 English.)
Lawmakers in Gambia referred an attempted repeal of the 2015 ban on female genital cutting for further committee discussions on Monday, March 18. Gambian activists fear a repeal would overturn years of work to better protect girls and women. The legislation was referred to a national committee for further debate and could return to a vote in the weeks ahead. As Gambia lawmakers consider a repeal of the ban, under heavy pressure from powerful religious leaders, FRANCE 24’s Nadia Massih is joined by renowned Gambian activist Jaha Dukureh, Regional UN Women Ambassador for Africa and CEO/Founder of the NGO “Safe Hands for Girls” providing support to African women and girls who are survivors of Female Genital Mutilation (FGM).
france24.com/en/video/20240319-amid-threats-by-powerful-religious-leaders-gambian-mp-s-have-moral-obligation-to-maintain-fgm-ban
I1ykrUpWPXQ
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März 22, 2024 um 4:17 am
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One Young Gambian Woman’s Fight To Expose Reality Of FGM
— 14.12.2015, Journeyman Pictures
My FGM Story: One woman’s fight against Gambia’s FGM culture
WWW3G-Sey-E
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Female genital mutilation (FGM) is wrong · Fatoumatta A. Camara (GAMBIA)
— 08.02.2018, UNICEF Africa
On 20 November 2017, on the World Children’s Day, 10 adolescents from eight West African countries took over the stage of ‘Africa Dialogues’ in Accra, Ghana, to tell the world about the Africa THEY wanted. Fatoumatta A. Camara, 18, from The Gambia, speaks about the need to protect girls against female genital mutilation.
In an emotional speech, Fatoumatta told the audience about the tragedy of losing her two-day-old sister to this harmful practice and her personal engagement to make sure that no other girl and family will ever experience this pain.
JRBQonaYno4
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04.03.2024
Erste Lesung der schariatreuen Pro-FGM-Gesetzesinitiative am 4. März 2024.
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First reading of the Women’s (Amendment) Bill, 2024
— 05.03.2024, Kerr Fatou Media
National Assembly First reading of the Women’s (Amendment) Bill, 2024 (By: Hon. Almameh Gibba – Member for Foni Kansala)
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18.03.2024
Zweite Lesung der proislamischen Pro-FGM-Gesetzesinitiative am 18. März 2024.
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Stakeholders fill national assembly as Foni Kansala lawmaker presents pro-FGM bill
— 05.03.2024, Momodou Jarju. FOROYAA Newspaper (Educating the people.)
The Gambia’s National Assembly was filled to the brim on Monday as the member for Foni Kansala Hon. Almameh Gibba presented a bill seeking to repeal a law criminalizing the practice of Female Genital Mutilation (FGM). Read for the first time on Monday, The Women (Amendment) Bill 2024 is aimed at lifting the ban on the practice of FGM in the country.
Stakeholders from Civil Society Organisations and Islamic groups, including religious leaders filled the assembly gallery well before the session started. Dozens of Islamic groups stood outside the assembly gate since all the seats in the assembly gallery were occupied by interest groups. Some of them held placards manifesting support for the pro-FGM bill. One of them read: “Female Circumcision Is My Religious Belief”. Another one read: “FGM Has No Health Implication”.
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“FC Not FGM”
Renowned Islamic cleric Imam Abdoulie Fatty informed the press after the bill was presented on the sidelines that they attended the assembly session in a bid to restore Female Circumcision (FC), not FGM. When asked to differentiate the two, Fatty said: “Female Genital Mutilation (FGM) is to cut some of the private part of the female genital. Circumcision is related to the clitoris, not the genital part. So this is the difference. We are advised to take a piece of skin, a small piece of skin from the clitoris.”
Imam Fatty disclosed that the late Gambian gynecologist Dr. Jack Faal had emphasised that the practice is not harmful if it is done accordingly—according to Sharia (Islamic law). He explained that blood doesn’t ooze out when the circumcision is done, describing the blood that comes out as “a drip from a cut finger”.
“Female circumcision is allowed in Islam. Some scholars said it is compulsory [ schafiitischer Maddhab des sunnitischen Islam sowie die schiitischen Dawoodi Bohra ] . Other scholars said it is Sunna. It is not a force. For many years, no one was forced to practice it,” he added. The renowned scholar said he is interested in the pro-FGM bill because Prophet Muhammed taught it and it was practiced in his present. “He doesn’t deny it. He never says it is not allowed. Who are they to say today is haram?” he quizzed.
(…) Meanwhile, the second reading of the bill is scheduled for Monday, March 18th, 2024, when members will debate on the merits and principles of the bill.
foroyaa.net/stakeholders-fill-national-assembly-as-foni-kansala-lawmaker-presents-pro-fgm-bill/
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Almameh Gibba vows to ensure Anti-FGM Law is repealed
— 06.03.2024, Gambian Talents TV
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Gambian lawmaker tables bill to repeal FGM ban
— 07.03.2024, africanews.
According to the WHO, more than 200 million girls and women alive today have undergone female genital mutilation (FGM) in 30 countries in Africa, the Middle East and Asia where FGM is practiced.
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März 22, 2024 um 4:18 am
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„The term FGM is not judgmental.“
The term FGM is not judgmental. It is instead a medical term that reflects what is done to the genitalia of girls and women. It is a cultural reality. Mutilation is the removal of healthy tissue. The fact that the term makes some people uneasy is no justification for its abandonment.
DECLARATION: on the Terminology FGM. (2005) p. 1. In: The sixth General Assembly of the Inter-African Committee on Traditional Practices (IAC).
repository.mdx.ac.uk/download/ac6f8ce979be0c208b4d30f91f026612e6bd4a349b581d4caff0ff811348f9be/2791236/CKristine%20thesis%20EMBARGO.pdf
taskforcefgm.de/wp-content/uploads/2011/05/Bamako-Declaration.pdf
blog.practicalethics.ox.ac.uk/2019/12/mutilation-or-enhancement-what-is-morally-at-stake-in-body-alterations/
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Wednesday 6 April 2005, Bamako, Mali
… An issue of concern at the 6th General Assembly … has been attempts to dilute the terminology Female Genital Mutilation (FGM) and replace it with the following: “Female Circumcision,” “Female Genital Alteration,” “Female Genital Excision,” “Female Genital Surgery,” and more recently “Female Genital Cutting” (FGC). …Female Genital Cutting (FGC) does not reflect the accurate extent of harm and mutilation caused by all types of FGM. This terminology has been adopted by some UN specialized agencies and bi-lateral donors … influenced by specific lobby groups largely based in western countries.
…These changes trivialize the nature of female genital mutilation and the suffering of African women and girls …[and] … made without consultation, [they] override the consensus reached by African women in the front line of the campaign as well as the … millions of African girls and women who suffer in silence.
We want the world to know that in 1990 African women [activists] adopted the term FGM at the IAC General Assembly in Addis Ababa, Ethiopia. They took this brave step to confront the issue head on with their practicing communities.
[Why? To avoid confusion, to emphasize] the nature and gravity of the practice; to recognize that [only] a [continuing and painful] struggle [can alter] the mentality and behaviours of African people, [yet to insist] that this pain [is] integral to [empower] girls and women … to address FGM [and to take] control of their sexuality and reproductive rights. …
Experience indicates that long-term change occurs [only] when change agents help communities to go through this painful process. Not to confront the issue is to [promote] denial of the gravity of FGM, thus resulting in mere transient change… .
We recognize that while it may be less threatening for non-Africans to adopt other less confrontational terminology in order to enter into dialogue with communities, it is imperative that the term FGM [be] retained.
The term FGM is not judgemental. It is instead a medical term that reflects what is done to the genitalia of girls and women. It is a cultural reality. Mutilation is the removal of healthy tissue. The fact that the term makes some people uneasy is no justification for its abandonment.
We would highlight that … FGM was adopted [by] consultation and consensus [among …] African experts [at] the first technical working group meeting held in Geneva in 1995 and gained … world-wide currency and acceptance. The Beijing conference also adopted and used … female genital mutilation. … FGM has been adopted and endorsed by the European Union [and] the African Union; [it] is currently utilized in all their documentation including the most recent Additional Protocol to the African Charter on Human and Peoples’ Rights, on the Rights of Women [Maputo].
While we appreciate the efforts made in response to FGM on the continent and the Diaspora, it is patronizing and belittling to African women and girls to have outsiders define their oppression. Indeed what gives anyone but Africans the right to change a term agreed upon by the largest group of African activists on this issue in the world? This is at best paternalism and is a sad reflection of how, after many years of African women working against FGM … when FGM was a taboo, the campaign has been high-jacked by others … not involved at the beginning and who do not appreciate the nature of the struggle.
1.
We, the participants at the 6th IAC General Assembly, demand a halt to this drift towards trivializing the traditional practice by adopting a subtle terminology.
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We demand that all organizations and international bodies revert to the terminology adopted by the IAC in 1990, and reinforced in 2002.
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We demand that international agencies recognize the right of NGO’s in the field to continue to use FGM and not to be denied funding because of this.
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We demand that the voices of African women be heard and that their call to action against FGM [be] heeded.
(12.11.2014. The Bamako Declaration: Female Genital Mutilation Terminology (Mali, 2005). NO FGM.)
nofgm.org/2014/11/12/the-bamako-declaration-female-genital-mutilation-terminology-mali-2005/
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Female Genital Mutilation. Weibliche Genitalverstümmelung.
Female Genital Mutilation wurde 1990 vom Inter-African Committee on Traditional Practices Affecting the Health of Women and Children (IAC) als Begriff für alle afrikanischen und internationalen Partnerkomitees übernommen. Auf seiner sechsten Generalversammlung im April 2005 veröffentlichte das IAC in Mali die „Bamako-Deklaration on the Terminology FGM“. Das IAC kritisierte darin die Verwendung der Sammelbezeichnung Female Genital Cutting (FGC) durch einige UN-Organisationen, die dahingehend von „besonderen Lobby-Gruppen“, hauptsächlich aus westlichen Ländern stammend, beeinflusst worden seien. Die Mitglieder des IAC sehen in der Verwendung alternativer Bezeichnungen – genannt werden „Female Circumcision“, „Female Genital Alteration“, „Female Genital Excision“, „Female Genital Surgery“ und „Female Genital Cutting“ – eine politisch motivierte Abkehr von der Sprachregelung „Female Genital Mutilation“, die eindeutig Stellung beziehe. Sie bekräftigten die Forderung, den Begriff „Female Genital Mutilation“ (FGM) beizubehalten.
de.wikipedia.org/wiki/Weibliche_Genitalverst%C3%BCmmelung
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DECLARATION: on the Terminology FGM; 6th IAC General Assembly, 4 – 7 April, Bamako
06 April 2005
The sixth General Assembly of the Inter-African Committee on Traditional Practices (IAC) was held in Bamako, Mali from the 4th to the 7th of April 2005.
(…)
The issue of terminology came up as an issue of concern in the 6th General Assembly. It was observed that there have been attempts to dilute the terminology Female Genital Mutilation (FGM) and replace it with the following: “Female Circumcision”, „Female Genital Alteration”, „Female Genital Excision“, „Female Genital Surgery“, and more recently “Female Genital Cutting“ (FGC).
The term Female Genital Cutting (FGC) does not reflect the accurate extent of harm and mutilation caused by all types of FGM. This terminology has been adopted by some UN specialized agencies and bi-lateral donors who have been influenced by specific lobby groups largely based in western countries.
We note that these changes trivialize the nature of female genital mutilation and the suffering of African women and girls. We also note that these changes have been made without consultation and override the consensus reached by African women in the front line of the campaign as well as the voices of millions of African girls and women who suffer in silence.
We want the world to know that in 1990 African women directly at the forefront of the campaign adopted the term FGM at the IAC General Assembly in Addis Ababa, Ethiopia. They took this brave step to confront the issue head on with their practicing communities. Because:
1. Other terms created confusion in the minds of the people on the nature and gravity of the practice.
2. They recognized that the campaign would be a long-term struggle and the process of changing the mentality and behaviours of African people would be extremely painful
(…)
The term FGM is not judgmental. It is instead a medical term that reflects what is done to the genitalia of girls and women. It is a cultural reality. Mutilation is the removal of healthy tissue. The fact that the term makes some people uneasy is no justification for its abandonment.
(Hier bei der TaskForce taskforcefgm.de)
taskforcefgm.de/wp-content/uploads/2011/05/Bamako-Declaration.pdf
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März 22, 2024 um 4:18 am
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Gambia: Debatte um Verbot von Genitalverstümmelung
— Kate Hairsine (Mitarbeit: Sankulleh Janko in Banjul, Eddy Micah Jr. und George Okach) am 08.03.2024 – Internationaler Frauentag – auf DW Deutsche Welle.
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Das gambische Parlament berät über einen neues Gesetz, das ein Verbot der weiblichen Genitalverstümmlung aufheben soll – die Frauenrechte sind bedroht (Anm.: Welche? Im Sinne der AEMR (10.12.1948) verstandene Frauenrechte sind allerdings bedroht. Die islamischen Frauenrechte hingegen, die von Allah gestifteten und durch das FGM-Verbot behinderten Frauenrechte beinhalten ja gerade die weibliche Beschneidung sprich weibliche Genitalverstümmelung (FGM)).
(…) In Gambia sind etwa 73 Prozent der Mädchen und Frauen zwischen 15 und 49 Jahren beschnitten (Opfer der Genitalverstümmelung, sprechen wir es so deutlich aus). Fast ein Drittel dieser Frauen waren jünger als fünf Jahre, als ihre Genitalien verstümmelt worden sind. Das geht aus dem Bericht zur Demografie und Gesundheit 2019/20 der gambischen Statistikbehörde hervor.
Die Mehrheit der Bevölkerung des Landes ist muslimisch – viele Menschen glauben, dass Genitalverstümmelung ein Gebot des Islam ist (… und haben damit ihre Religion richtig verstanden, islamisch ist allenfalls noch zu differenizieren zwischen wadschib / fard / obligatory / mandatory / religiös verpflichtend einerseits, und beispielsweise makruma / ehrenwert andererseits). Isatou Touray, ehemalige Vizepräsidentin und Gründerin der Anti-FGM-Organisation GAMCOTRAP, weist diese Auslegung entschieden zurück: „Wer hat das Recht, sich in das einzumischen, was Allah geschaffen hat und zu definieren, wie eine Frau auszusehen hat?“ sagte Touray dem gambischen Medienunternehmen Kerr Fatou. (Stichwort fiṭra (فطرة,), „was Allah geschaffen hat“ ist Fitra, Geschöpflichkeit, das Geschaffensein durch Allah und Ausgerichtetsein jedes Wesen auf den Schöpfer, die Genitalverstümmelung, männlich oder weiblich, ist in die Fitra integriert, wie etwas zu bewerten („zu definieren“) ist, bestimmen gottegegebene Scharia und menschlich anzuwendender Fiqh.)
Bei der Beschneidung der äußeren Genitalien von Frauen (Nein zum Euphemismus, es geht um Genitalverstümmelung, FGM) werden häufig auch die Klitoris oder die Schamlippen entfernt (… amputiert, kein Euphemismus bitte, da wächst nichts nach.). Gefährliche Gesundheitsschäden quälen die Betroffenen häufig ein Leben lang. Beschneidungen werden in Gambia mit bis zu drei Jahren Gefängnis, einer Geldstrafe von 50.000 Dalasi (736 Dollar bzw. 674 Euro) oder beidem bestraft. Führt FGM zum Tod, droht eine lebenslange Haftstrafe.
Die Debatte um FGM flammte Mitte 2023 auf, als das Gesetz erstmals zum Einsatz kam: Drei Frauen waren zu einer Geldstrafe von (pro Person) 15.000 Dalasi (204 Euro) oder einem Jahr Gefängnis verurteilt worden – sie hatten an acht kleinen Mädchen im Alter zwischen vier Monaten und einem Jahr Genitalverstümmelungen vorgenommen. (…)
Der jetzt von einzelnen Abgeordneten eingebrachte private Gesetzentwurf zur Abschaffung des FGM-Gesetzes argumentiert, das derzeitige Verbot verletze die Rechte der Bürgerinnen und Bürger auf Ausübung ihrer Kultur und Religion. (…)
(Bild: Mädchen, auf den T-Shirts der Anti-FGM-Slogan: „Une fille non excisée est pure et complete.“ „Bildbeschriftung: Anti-FGM-Projekt in Guinea: Mädchen tragen T-Shirts mit der Aufschrift „Ein unbeschnittenes Mädchen ist rein und vollständig“.)
Die Befürworterinnen und Befürworter der Genitalverstümmelung glauben, die Praxis könne Mädchen in der Pubertät und vor der Heirat „läutern“. „Wenn es um den sozialen Aspekt geht, werden sie dir sogar sagen: ‚Oh, es soll sicherstellen, dass du eine Jungfrau bleibst, denn wenn du die Klitoris hast, würdest du Sex haben wollen'“, sagte die Frauenrechtlerin Esther Brown in einem Interview mit der DW.
Genitalverstümmelung ist laut Weltgesundheitsorganisation international als Verletzung der Menschenrechte von Mädchen und Frauen anerkannt. Neben starken Blutungen kann FGM eine Reihe schwerwiegender Gesundheitsprobleme verursachen, darunter Infektionen, Narbenbildung, Schmerzen, Menstruationsstörungen, wiederkehrende Harnwegsinfektionen, Unfruchtbarkeit und Komplikationen bei der Entbindung. Eine Studie über die gesundheitlichen Folgen von FGM in Gambia ergab, dass beschnittene Frauen ein viermal höheres Risiko haben, während der Geburt Komplikationen zu erleiden. Und dass Neugeborene ein viermal höheres Risiko haben, gesundheitliche Komplikationen zu erleiden, wenn die Mutter beschnitten wurde.
Angesichts der hitzigen Diskussionen über das Gesetz ist die Parlamentsberichterstatterin Arret Jatta nicht überrascht, dass der Gesetzesentwurf zugunsten der FGM im Parlament eingebracht wurde. „Fast alle Mitglieder der Nationalversammlung sind für die Aufhebung des Gesetzes – insbesondere die weiblichen Mitglieder der Nationalversammlung“, sagte sie im DW-Interview.
(Bildbeschreibung: „FGM has no health benefits, JUST HARM. #DontTouchFGMLaw, #EndFGM.)
Es sind aber nicht nur Politiker, die sich für die Aufhebung des FGM-Verbots einsetzen: Nach der Verurteilung der drei Frauen 2023 zahlte ein Imam ihre Geldstrafen – und der Oberste Islamische Rat von Gambia erließ eine „Fatwa“, ein Gesetz nach islamischem Recht, in der FGM nicht nur als „ererbter Brauch, sondern vielmehr als eine der Tugenden des Islam“ bezeichnet wird. „Sie sollen unsere Mütter nicht ins Gefängnis stecken“, sagte Iman Alhaji Kebba Conteh der DW, als das Parlament über den Gesetzentwurf diskutierte. „Wir wollen nicht, dass sie uns unsere Frauen wegnehmen und sie verhaften.“
Fatima Jarju hat ihre Genitalverstümmelung überlebt. Heute sensibilisiert sie Frauen in Gambia für die Schäden der Prozedur. Die Debatte schade den (in der Tat universell zu verstehenden) Frauenrechten (nicht aber den genuin frauenfeindlichen islamischen Frauenrechten), sagte sie der DW: „Ich denke, das ist ein großer Rückschlag. Auch mit Blick auf unsere Menschenrechts-Standards und die Verpflichtung der Regierung, die Rechte von Frauen und Mädchen in diesem Land zu schützen.“
Gambia ist eines von 28 Ländern südlich der Sahara, in denen FGM praktiziert wird. In sechs dieser Länder gibt es keine nationalen Gesetze, die das Verfahren unter Strafe stellen. Gambia, dessen Parlament noch in diesem Monat erneut über das FGM-Gesetz beraten wird, könnte sich ihnen bald anschließen. (…)
dw.com/de/gambia-debatte-um-verbot-von-genitalverstümmlung/a-68473099
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„Die Australierin Kate Hairsine ist Journalistin und Medientrainerin und seit 2010 für die DW Akademie tätig. Zuvor arbeitete Kate als Anthropologin and Wissenschaftlerin für Organisationen und Institutionen, die sich für die Rechte der Aborigines einsetzten. Hier verhandelte sie oftmals mit Bergbau-Unternehmen hinsichtlich der Landrechte der australischen Ureinwohner. (Im Jahr 2012) reiste Kate Hairsine für den DW Akademie-Workshop „Reporting on extractive industries“ gemeinsam mit Trainerkollegen Marcus Lindemann und Florian Kroker nach Freetown. An diesem Training nahmen Print-, Radio- und TV-Journalisten aus Liberia und Sierra Leone teil.“
DW (2012)
akademie.dw.com/de/gruß-aus-freetown-sierra-leone/a-16331258
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März 22, 2024 um 4:18 am
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GMC · Gambia Moral Congress
Der Gambia Moral Congress (GMC) (deutsch Gambischer Moralischer Kongress) ist eine konservative Partei in Gambia. Der Wahlspruch der Partei lautet: People Power for Human Rights and Economic Justice (deutsch „Die Macht des Volkes für Menschenrechte und wirtschaftliche Gerechtigkeit“). Das Symbol der Partei, die acht weißen Sterne, repräsentieren die sieben Regionen Gambias und die Einheit des Volkes.
de.wikipedia.org/wiki/Gambia_Moral_Congress
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Mai Ahmad N. K. Fatty
Mai Ahmad Fatty
Mai Fatty
Fatty ist Rechtsanwalt und Politiker in Gambia. Von Februar bis November 2017 war er Innenminister (Minister of the Interior) im Kabinett Adama Barrow I.
2008 gründete Mai Fatty die Partei Gambia Moral Congress (GMC), die im Januar 2009 von der Independent Electoral Commission (IEC) registriert wurde. Vorsitzender des GMC wurde … Fatty.
en.wikipedia.org/wiki/Mai_Fatty
de.wikipedia.org/wiki/Mai_Fatty
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Mai Fatty advises Assembly to amend FGM law
— 22.09.2023, Momodou Jarju | FORAYA
The leader of the opposition Gambia Moral Congress (GMC) has advised National Assembly Members to amend the law banning female genital mutilation (FGM).
Despite being banned in the country since 2015, this harmful practice continues to be practiced secretly.
However, the recent conviction of three women for prohibited excisions on eight babies sparked intense debate in the country, where 75% of adolescent girls have been subjected to the practice.
Political and religious leaders in The Gambia are actively campaigning to decriminalise the practice. Imam Abdoulie Fatty, a supporter of excision, and legislator Sulayman Saho, who has called for decriminalisation in the country’s parliament, are the driving forces behind this controversial issue.
Commenting on the matter, barrister, GMC leader and former interior minister Mai Fatty told The Standard in an exclusive: “I urge parliament to amend the law and render female circumcision a choice for parents. Advocacy groups could then continue to persuade and educate parents and guardians about the practice.
“It should be amended with in-built mechanisms to permit circumcision and prevent mutilation. It should be amended with a view to certification, licensing, standardisation and regulating its practice. Licensed and certified practitioners [medical practitioners] may even be required to pay tax for revenue, and a database of legally and medically licensed persons may be created and managed,” he suggested.
He said the state should take another look at this law, ensuring that “our laws reflect the subjective moral and cultural values of our societies and not imported foreign ideas”.
“Female genital circumcision (FGC) should not be unlawful in The Gambia. It should not be criminalised. The statutory definition should be amended in consultation with guidelines from scholars consistent with the cultural and religious beliefs of a sizeable segment of society. It should attain the dual objectives of medical safety and conviction compliance,” Fatty added.
The trained lawyer said the UN and other advocates of FGM “got it all wrong”, arguing that in the Gambian context, “it is not about mutilation”.
“There is a clear distinction between genital mutilation and genital circumcision. In The Gambia, we practice male and female circumcision and not mutilation. Genital mutilation is alien to Gambian cultural practice, though some entities, particularly those created for its advocacy and making huge financial gains out of it, would like to convince us otherwise. To demolish the system, advocates include all procedures involving the partial or total removal of the external genitalia in four categorisations,” he argued.
He added that there is “no conceptual, linguistic, or etymological nexus between mutilation and circumcision”.
“I support statutorily regulating the practice of female circumcision with a view to certification, licensing, standardisation and eliminating over-exaggerated, infrequent risks associated with it. It is improper to lump circumcision and mutilation in one bundle,” he noted.
He said the 2020 Gambia Demographic and Health Survey reveals exclusively the statistics on the total number of women and girls (73%) who were circumcised and not mutilated.
“It is universally accepted by the majority of Gambians that circumcision does not constitute mutilation. Male circumcision is legal. It would make no sense in the English language to substitute circumcision with mutilation. If that were to be tenable, then male circumcision should also be referred to as male genital mutilation, potentially subject to possible statutory proscription. We all know such a notion would be outrageous,” he stated.
Fatty argued that it is the inalienable right of a parent, parents, or guardians to decide what is in the best interests of their boy or girl child.
“This is a universal truth, save for clear evidence of endangerment or some grievous parenting defect. Denying parents, the discretion to circumcise their child by law is a violation of their substantive parental rights over the child. To contend that the Gambian girl child must be protected against legitimate decisions of Gambian parents on the anvil that such children were incapable of consent at such a tender age is horrendously fallacious,” he said.
standard.gm/mai-fatty-advises-assembly-to-amend-fgm-law/
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Gambie : vers une décriminalisation de l’excision ?
— 06.02.2024 | Ali Bamba | Gambie |
(La mutilation génitale féminine pourrait effectuer son grand retour en Gambie. Lundi, un parlementaire indépendant a récemment déposé un projet de loi visant à lever l’interdiction de l’excision.)
La pratique avait été proscrite dans ce pays majoritairement musulman en 2015 à l’époque où Yahya Jammeh était encore président.
Le parlementaire Almameh Gibba a introduit la proposition de loi en première lecture. L’examen a été renvoyé à une seconde lecture prévue le 18 mars. L’homme indique l’excision n’est pas une nécessité en Islam.
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[… gemäß dem malikitischen Madhhab. Eine Notwendigkeit (nécessité) auch dem Beschneiden d. h. Genitalverstümmeln der Mädchen entspräche seiner Einstufung als wadschib ( واجب · wāǧib ) bzw. fard ( فرض · farḍ ), wie bei der Islamic FGM der Schafiiten. Die meisten Menschen in Gambia sind sunnitische Muslime, und zwar als Malikiten. ]
[ Der chitan al-inath (chitan al-banat) ist gemäß malikitischer Jurisprudenz nicht wadschib (obligatorisch), sondern mandub ( مندوب · mandūb ) bzw. mustahabb ( مستحب · mustaḥabb ), empfohlen. ]
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Mais des religieux musulmans influents font pression pour la levée de l’interdiction. Tandis que les militants des droits des femmes promettent de faire campagne pour son maintien.
Le règne autoritaire de 22 ans de M. Jammeh a pris fin en 2016.
La directrice de l’Association des avocates de Gambie, Anna Njie, a déclaré que l’abrogation de l’interdiction serait un pas en arrière.
„Nous n’avons pas le pouvoir de dire à l’Assemblée nationale ce qu’il faut faire, mais nous avons des droits réservés dans la constitution pour intenter des poursuites lorsque certains droits fondamentaux sont violés“, a-t-elle déclaré.
Le chef du parti majoritaire au Parlement, Billay Tunkara, a déclaré qu’il n’avait pas encore décidé d’appuyer le projet de loi.
„Nous prenons notre temps parce que c’est un domaine très sensible qui n’a pas seulement lié à la religion ou à l’aspect culturel, mais aussi les droits de l’homme et les questions de santé“, a-t-il déclaré.
Plus des trois-quarts des femmes gambiennes âgées de 15 à 49 ans ont subi des mutilations génitales, selon l’ONU.
fr.africanews.com/2024/03/06/gambie-vers-une-decriminalisation-de-lexcision/
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Religious views on female genital mutilation
Sunni view
The various schools of Islamic jurisprudence have expressed differing views on FGM. The Hanafi and Hanbali schools of Islamic jurisprudence view it as makruma for women („noble“, as opposed to obligatory). The Maliki and Shafii schools do not differentiate its ruling from that of male circumcision; the former considering it recommended and not obligatory (mandūb), whilst the for the latter, it is obligatory (wājib).
In May 2012, it was reported that the Muslim Brotherhood in Egypt was working to decriminalize FGM. Many of the Brothers (and Salafis) argue that while it is not mandatory, it is nevertheless makrumā (noble, preferable, pleasing in the eyes of God).
en.wikipedia.org/wiki/Religious_views_on_female_genital_mutilation
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mandub
Als mandub (مندوب, mandūb) oder mustahabb (مستحب, mustaḥabb) werden im Islam jene Handlungen eingestuft, deren Tun gemäß Scharia (gottgegebene Gesetzlichkeit) empfohlen und die deshalb erstrebenswert sind. Sie ist die zweite der fünf Kategorien menschlicher Handlungen in der islamischen Rechtswissenschaft (Fiqh, menschengemacht und auf Erden anzuwenden).
Nach islamischer Überlieferung wird der Muslim für das Unterlassen empfohlener Handlungen im Jenseits zwar nicht bestraft, für ihr Tun hingegen jedoch belohnt. Damit grenzen sie sich klar von der Fard ab.
„duties recommended, but not essential; fulfilment of which is rewarded, though they may be neglected without punishment.“
de.wikipedia.org/wiki/Mandūb
en.wikipedia.org/wiki/Mustahabb
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mustahabb
Mustahabb ( مستحبّ ) est un terme islamique se référant aux actions recommandées, favorisées ou vertueuses .
Les actions de Mustahabb sont celles dont la décision (ahkam) dans la loi islamique se situe entre mubah (neutre; ni encouragé ni découragé) et wajib (obligatoire). [ Lage zwischen neutral und wadschib ]
Une définition est „les devoirs recommandés, mais pas essentiels; dont la réalisation est récompensée, bien qu’ils puissent être négligés sans punition“.
[ „Empfohlene Handlungen, die aber nicht verpflichtend sind, weshalb ihre Verwirklichung belohnt werden wird, obgleich sie straffrei unterlassen werden können.“ ]
Les synonymes de mustahabb incluent masnun et mandub. Le contraire de mustahabb est makruh (découragé).
fr.wikipedia.org/wiki/Mustahabb
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الأحكام الخمسة
al-aḥkām al-ḫamsa
Al-Ahkam al-Chamsa
‚Die fünf Beurteilungen‘) sind ein Konzept der islamischen Rechtswissenschaft (fiqh), das zur normativen Einstufung beziehungsweise Bewertung menschlicher Handlungen verwendet wird. Die fünf Kategorien zeigen den jeweiligen Grad der Verpflichtung (Taklif, تكليف · taklīf) an.
Die fünf Kategorien, in die alle menschlichen Handlungen eingeteilt werden, sind:
• obligatorisch (farḍ oder wāǧib),
• empfohlen (mandūb), oder auch „erwünscht“ (mustaḥabb) bzw. sunna,
• erlaubt (ḥalāl oder mubāḥ),
• verpönt (makrūh),
• verboten (ḥarām oder maḥẓūr).
de.wikipedia.org/wiki/Al-Ahkām_al-chamsa
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März 22, 2024 um 4:18 am
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(2014)
Imam Fatty: “There is no FGM in Gambia”
“I have lived in Bakoteh for many years and I have never heard of anyone who died as a result of female genital mutilation (FGM). All the campaigners are saying is repetition of what other people told them. For us, we are here for the articulation of the truth. Let them bring something that can convince us because we know that the pictures and the things they say do not emanate from them but from outsiders far away from The Gambia. FGM does not exist in The Gambia. What we have here is female circumcision. If you know what FGM means, you know that we do not practice that here. We do not mutilate our children.”
“The crux of the matter is, they should not portray us as practitioners of a thing that we do not practice. Given we do not have FGM here, why are they campaigning against it. If they are campaigning against FGM, let them go to places that practice it but not to us because we do not practice that here. What we have here is circumcision and that is our religion. We do not mutilate our people. FGM is part of our religion. When it comes to FGM, Islam found us practising it. Prophet Muhammad found the people of Medina practising it and Allah commanded him to follow the path of Prophet Ibrahim of which FGM is one that he advised. Prophet Muhammad also advised people how to do it in a good way hence it became part of our religious practice.”
Challenged to cite any benefits of the practice that prompted him to put up such spirited defence of it, the strident cleric, who studied in Saudi Arabia, continued:
“The prophet, Muhammad said we should practice circumcision but with moderation so that we leave a smile on her face and therein lies reward for the husband. If a woman doesn’t undergo the practice, in the majority of circumstances, they have greater sexual appetite than the husband and this can lead them to have contempt for the man if he falls short in satisfying her appetite. Or it can put on the husband a duty so onerous it could result in hardship for him. But if they are circumcised, balance can be achieved; the husband will not incur hardship and so too the wife. It also contributes to cleanliness. Circumcision makes you cleaner. But this does not mean if a woman has not undergone the practice, her prayers, fasting or pilgrimage will not be accepted. They will be accepted as long as they keep clean. It is easier for a circumcised woman to keep clean than the uncircumcised one.”
“The late Dr Jack Faal, may Allah grant him mercy, said that all the negative things being said about FGM is rubbish. That it leads to bleeding is without scientific basis and evidence. He said that the blood that comes in the process is just a trickle. It is just like when a finger is wounded the blood trickles but does not lead to profuse bleeding. He said there is no cutting of muscle involved nor bones. What is done is just to cut a small bit of skin; so small and it heals fast. The allegations of anti-FGM campaigners that it causes bleeding that can lead to death has been rebutted by Dr Jack Faal. In fact, Dr Jack Faal said those who did not undergo the procedure suffer more during labour than those who underwent it.”
— 02.04.2014, Sainey Darboe. The Standard („Latest News from the Gambia, Africa and the World.“)
standard.gm/imam-fatty-there-is-no-fgm-in-gambia/
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„We the believing young people who obey their parents are behind Imam Abdullah Fatty.“
— 2024
facebook.com/groups/458799334153950/posts/7888969417803534/
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Female Circumcision · A lecture by Imam Abdallah Fatty
— 05.02.2022, GIM TV · Global Islam Media (GIM)
This video discribes the facts about female Circumcision in brief, it’s a must watch video very educative.
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Imam Abdallah Fatty, juma khutba. Topic: female circumcision from an Islamic perspective
06.01.2023, GIM TV · Global Islam Media (GIM)
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The evidence that female circumcision is Islamic · by Sheikh Imam Abdallah Fatty
— 08.09.2023, GIM TV · Global Islam Media (GIM)
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At the Gambia National Assembly · The Gambian Muslims said NO to the BANING OF FEMALE CIRCUMCISION
— 04.03.2024, GIM TV · Global Islam Media (GIM)
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März 22, 2024 um 4:19 am
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Gambia: Parliament considers a bill to lift the ban on female genital mutilation
08.03.2024, La rédaction, AFRICA24.
Defenders of women’s and girls’ rights call for a step backwards in Gambia. Since 4 March 2024, the West African country’s parliament has been deliberating on a bill to lift the ban on female genital mutilation. The Gambian imam Abdoullie Fatty (Abdallah Fatty), who supports the repeal of the law, has called for a massive national mobilisation to defend the practice of mutilation, which he says is permitted under Islam.
The criminalisation of female genital mutilation is a violation of citizens’ right to practise their culture and religion, according to some Gambian MPs. The practice has no beneficial effect on health and can lead to a number of serious medical problems, according to the World Health Organisation. The UN body attributes increased risks of haemorrhage, infection, HIV transmission and urinary retention to these practices.
Former president Yahya Jammeh banned female genital mutilation in 2015 and imposed heavy fines and prison sentences on its perpetrators. In doing so, Gambia signed up to the Maputo Protocol, ratified by the country on 25 May 2005. A second review of the bill to decriminalise FGM is scheduled for 18 March 2024 in the Gambian Parliament.
africa24tv.com/gambia-parliament-considers-a-bill-to-lift-the-ban-on-female-genital-mutilation
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MAPUTO PROTOCOL
PROTOCOL TO THE AFRICAN CHARTER ON HUMAN AND PEOPLE’S RIGHTS ON THE RIGHTS OF WOMEN IN AFRICA
Adopted by the 2 nd Ordinary Session of the Assembly of the Union
Maputo, Mozambique 11 th July 2003
Entry into Force 25 th November 2005
…
Article V Elimination of harmful practices … Prohibition, through legislative measures backed by sanctions, of all forms of female genital mutilation, scarification, medicalisation and para-medicalisation of female genital mutilation and all other practices in order to eradicate them …
Article V Marriage … The minimum age of marriage for women shall be 18 years; …
endfgm.eu/resources/international/maputo-protocol-protocol-to-the-african-charter-on-human-and-peoples-rights-on-the-rights-of-women-in-africa/
endfgm.eu/content/documents/tools/[EN]%20Protocol%20to%20the%20African%20Charter%20on%20Human%20and%20Peoples’%20Rights%20on%20the%20Rights%20of%20Women%20in%20Africa.pdf
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Le Protocole de Maputo
Le Protocole de Maputo Le protocole à la Charte africaine des droits de l’homme et des peuples relatif aux droits de la femme en Afrique (protocole de Maputo)
endfgm.eu/content/documents/tools/[FR] Protocol to the African Charter on Human and Peoples‘ Rights on the Rights of Women in Africa.pdf
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Handful of Ash
Nabaz Ahmad | Iraqi Kurdistan | 2005 | 33 mins
Iraqi-Kurdish women and girls recall their traumatic experiences with genital mutilation, a practice that only persists where custom goes unquestioned and with detrimental consequence to the well-being of an entire society.
Handful of Ash was an official selection of the 2014 WVN Online Film Festival.
Since 1998, Nabaz Ahmad has worked as a screenplay writer, assistant director and director for Kurdish film productions and TV stations. In 2001, he made his first short movie. Handful of Ash is his first documentary.
A Handful of Ash documents the stories of women and female genital mutilation in Kurdish northern Iraq. The movie evolved from the work of the relief organization WADI, which combats female genital mutilation in northern Iraq. To raise awareness in European publics to the problem of FGM in Iraqi-Kurdistan, filmmaker Nabaz Ahmad created a documentary, in which Kurdish women vividly describe their experiences. The movie approaches the subject respectfully and carefully, with expressive pictures of a simple life in a remote landscape. The sensitive and carefully observing camera work enables one to look at the suffering, which emerges without sensational and bloody scenes. The movie was shown at various film festivals.
Handful of Ash was an official selection of the 2014 WVN Online Film Festival.
womensvoicesnow.org/films/handful-of-ash
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“STP FGM”
“STOP FGM.”
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März 22, 2024 um 4:19 am
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المذهب الشافعي
шафиитский мазха́б
schafiitischer Madhhab (Rechtsschule nach Imam asch-Schafii, die sogenannte Beschneidung, auch die weibliche Genitalverstümmelung (Islamic FGM), ist wadschib, fard.)
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„… что в Дагестане преобладает шафиитский мазхаб, а на Северо-Западном Кавказе – ханафитский.“
„…, dass Dagestan von der schafiitischen Rechtsschule (Madhhab), hingegen der nordwestliche Kaukasus vom hanafitischen Madhhab dominiert wird.“
kavkaz-uzel.eu/articles/299510/
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„Zum traditionellen Islam werden die religiös-rechtlichen und in Russland anerkannten Schulen der Hanafiya (Hanafiten) und Schafi‘iya (Schafiiten) gezählt, die beide dem sunnitischen Islam zuzuordnen sind. Anhänger der erstgenannten Schule sind beispielsweise Tataren, Baschkiren und ein Teil der kaukasischen Muslime. Die letztgenannte Schule der Schafiiten ist in Dagestan und Tschetschenien verbreitet.“
(Der Islam in Russland | Von Alexey Malashenko)
wissenschaft-und-frieden.de/artikel/der-islam-in-russland/
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Исмаил Алиевич Бердиев
Ismail Alijewitsch Berdijew
Ismail Berdijew, Mufti von Dagestan, verteidigt Islamic FGM
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Govorit Moskva
15.08.2016
Russian Muslim official defends female circumcision after researchers discover its practice in Dagestan
[…] “As far as I know,” Berdiev explained on air, “it’s done to calm a woman’s zeal somewhat. There’s absolutely no health problem here.”
Berdiev was responding to a new report by the organization “Russian Justice Initiative,” which found that female circumcision is practiced in the certain areas of Dagestan, one of Russia’s predominantly Muslim republics in the North Caucasus. Russian Justice Initiative found cases in remote villages where girls under the age of three (and sometimes as old as 11) were circumcised. […]
meduza.io/en/news/2016/08/15/russian-muslim-official-defends-female-circumcision-after-researchers-discover-its-practice-in-dagestan
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La Parisienne
18 Août 2016
Russie : un mufti qui appelle à «exciser toutes les femmes» provoque un tollé
leparisien.fr/laparisienne/societe/russie-les-propos-d-un-mufti-appelant-a-exciser-toutes-les-femmes-provoque-un-tolle-18-08-2016-6050891.php#xtref=https%3A%2F%2Fwww.google.de
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BBC
18 August 2016
Russia furore over FGM in mainly Muslim Dagestan
[…] ‚Less debauchery‘
Mr Berdiyev, the mufti of the North Caucasus, had said earlier that FGM was practised in some villages in Dagestan and that it was necessary to curb women’s sexuality.
„It would be very good if this were applied to all women,“ the Islamic cleric said, adding, „It doesn’t stop women giving birth and there would be less debauchery.“ […]
RJI said the subject was taboo in the mainly Muslim republic, home to many different ethnic groups, the largest of which are the Avars. FGM was largely ignored by Muslim community leaders, RJI said.
A senior mufti in Russia’s Spiritual Administration of Muslims, Rushan Abbyasov, called FGM „alien to Islamic theology“.
[Na, mit einem ernsten und treuen Blick gelogen? Nein, erst sobald man FGM Typ I oder Typ IV nicht mehr als der FGM zugehörig definiert, könnte die Behauptung, die FGM sei unislamisch, stimmen. Ruschan Rafikowitsch Abbjassow ist stellvertretender Vorsitzender des Rates der Muftis von Russland (Sowet muftijew Rossii) sowie Direktor der internationalen Abteilung dieses Muftirates. Abbjassow (Abbyasov) lehrt an der im Jahr 1999 gegründeten Islamischen Universität Moskau.]
He said there was no clear Muslim instruction about FGM and no evidence that it „tames desire“ [das Verlangen bändigt, die Begierde zähmt]. […]
bbc.com/news/world-europe-37115746
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Kleine Zeitung (Österreich)
18.08.2016
Empörung über Aufruf von Mufti zur Genitalverstümmelung
[…] Der Mufti von Dagestan, Ismail Berdijew, verteidigte in einem Gespräch mit der russischen Nachrichtenagentur Interfax die Praxis der Genitalverstümmelung, „um die weibliche Sexualität zu verringern“.
Er hob am Mittwoch hervor: „Alle Frauen müssen beschnitten werden, damit es auf der Welt keine Schwelgerei mehr gibt.“ […]
Der Mufti, der an der Spitze des Zentrums zur Koordinierung der Muslime im nördlichen Kaukasus steht, äußerte sich am Tag nach der Veröffentlichung eines Berichts über Beschneidungen in Russland. Diesem Bericht einer Nichtregierungsorganisation zufolge wurden in Russland in den vergangenen Jahren tausende Frauen beschnitten, vor allem in Dagestan. […]
kleinezeitung.at/international/5071040/Russland_Emporung-uber-Aufruf-von-Mufti-zur-Genitalverstummelung
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Tough prison sentences ‚will not end FGM in Dagestan‘
(Moscow-based journalist Marina Akhmedova says criminalisation will drive practice underground in North Caucasus)
[…] Responding to a draft bill introduced by MP Maria Maksakova-Igenbergs last week that called for the criminalisation of FGM, with sentences of up to 10 years, Akhmedova said such strict measures would only be seen as religious persecution and could drive the practice underground.
Speaking to the Guardian, she said: “It is really difficult to help these women as they don’t consider themselves victims. First you need to persuade them that they are victims. Targeting them will only drive them to do this in secret. If religious leaders say it is right for a girl to undergo circumcision, people will do it.”
She suggested that Russia needed to adopt an “accurate and moderate” approach and work with religious leaders as well as doctors and teachers to persuade them to abandon FGM. […]
[ Режьте овец, а не женщин ]
[ „Die Schafe scheren, nicht die Frauen!“ ]
Maria Baronova, an opposition activist, responded to the report by standing outside Moscow’s main mosque with a sign saying “cut sheep not women”.
Akhmedova said Baronova’s protest amounted to an “incitement of ethnic hatred”. […]
(Hajra Rahim und Rachel Horner, the guardian 23.08.2016)
theguardian.com/society/2016/aug/23/tough-prison-sentences-will-not-end-fgm-in-dagestan
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Оппозиционная активистка Мария Баронова ответила на доклад, встав у главной мечети Москвы с табличкой, где было написано: «Режьте овец, а не женщин».
„Die Oppositionsaktivistin Maria Baronova reagierte auf den Bericht, indem sie vor der Hauptmoschee Moskaus ein Schild mit der Aufschrift „Schneidet (schert) Schafe, keine Frauen“ aufstellte.“
(… женскому обрезанию в Дагестане. Хаджра Рахим (Hajra Rahim), Рэйчел Хорнер (Rachel Horner). иноСМИ inoSMI.)
inosmi.ru/20160825/237635535.html
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Russia orders inquiry into claims of FGM in Dagestan
(Human rights groups allege female genital mutilation has been carried out on tens of thousands of girls in North Caucasus)
Russia has launched an investigation into claims that tens of thousands of girls in remote mountain areas, some as young as three months’ old, have been forced to undergo female genital mutilation. […]
[ „Offensichtlich glauben die Leute, keine Klitoris zu haben würde das Mädchen unmittelbar dazu bringen, kein Interesse an Sex und damit keinen vorehelichen Geschlechtsverkehr zu haben, sie demzufolge mittelbar davor schützen, einem Ehrenmord zum Opfer zu fallen. Schließlich billigen die Dorfbewohner diese Morde an derartigen Mädchen.“ ]
“I believe parents use circumcision as a way of protection from honour killings. They believe if a woman doesn’t have a clitoris she won’t be interested in sex and won’t have it before marriage. The villages support killings of such girls.”
(Rachel Horner, the guardian 05.11.2016)
theguardian.com/society/2016/nov/05/russia-orders-inquiry-into-claims-of-fgm-in-dagestan
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FGM in Dagestan: where gynaecologists offer to cut girls for £10
(Von: John Chua, Irene Baqué, Mary Carson)
theguardian.com/society/video/2016/nov/05/fgm-in-dagestan-where-gynaecologists-offer-to-cut-girls-for-10
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Girls as young as 3 undergoing genital mutilation in remote villages in Dagestan, Russia
(RT)
„According to Islam, it’s necessary to cut. If the girl hasn’t been cut, she can’t be considered a Muslim.“
Local gynecologist Hadijat Ajubova also sees nothing wrong with the procedure, saying it “doesn’t harm women’s health.”
[ Dagestan. Erwachsene Frauen berichten, wie ihnen als Kind mit Werkzeug, das dem Scheren der Wolle der Lämmer dient, mit Gerät der Schafschur das Genital beschnitten wurde. ]
Journalist and investigator Marina Ahmedova […] went on to share accounts of adult women who had their genitals cut as children with devices used to cut lamb’s wool.
rt.com/news/357033-female-genital-mutilation-dagestan/
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icdn.lenta.ru/images/2016/08/17/17/20160817170419974/detail_441c2147693368b4848ef1b3c0651fa7.jpg
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März 22, 2024 um 4:19 am
— Kenya — Dr. Tatu Kamau — Constitutional Petition 244 of 2019 [2021] — FGM, female circumcision and female cut — KEHC 450 (KLR) — 17.03.2021 — Bill Number 24 of 2011 in March 2011. — 2024 National Council for Law Reporting (Kenya Law) — The Attorney General was ordered to forward proposals to the National Assembly to consider amendments to section 19 of the Prohibition of Female Genital Mutilation Act with a view to prohibiting all harmful practices of FGM as set out in the judgment. — whether the prohibition of FGM on consenting adult women violated their right to human dignity – whether FGM performed with consent was legal — claim that female genital mutilation (FGM) had been criminalized while male circumcision had not been criminalized — Whether female genital mutilation performed with consent was lawful. — Whether a cultural practice could be deemed to be a national heritage. — Whether the criminalizing of female genital mutilation and allowing male circumcision amounted to unreasonable discrimination. — Prohibition of Female Genital Mutilation Act (No. 32 of 2011) — Dr Tatu Kamau (hereafter the petitioner) is a medical doctor. She challenged the constitutionality of the Prohibition of Female Genital Mutilation Act (No 32 of 2011) and the Anti-Female Genital Mutilation Board formed thereunder (hereafter the Act and the Board respectively).— Disposition and Final Orders — 216. — Our final orders shall be as follows: — a)That the amended petition is devoid of merit and is hereby dismissed. — b)That the Attorney General (1st respondent) shall forward proposals to the National Assembly to consider amendments to section 19 of the Prohibition of Female Genital Mutilation Act (No 32 of 2011) with a view to prohibiting all harmful practices of FGM as set out in this judgment. — kenyalaw.org/caselaw/cases/view/209223/ —
März 22, 2024 um 4:19 am
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Gambie: Deux membres du Réseau international de solidarité Femmes sous lois musulmanes (WLUML) militantes contre les mutilations génitales féminines, ont été arrêtées, en Gambie
Submitted by shaina on 14.10.2010 – source: Freedom Newspaper, Gambie
Les autorités de la Gambie ont commencé à agir contre les militants des droits des femmes qui travaillent pour la cessation des mutilations génitales féminines. Le directeur exécutif du Comité Gambie contre les pratiques traditionnelles (GAMCOTRAP) Dr. Isatou Touray, et son adjointe Amie Bojang Sissoho ont été arrêtés lundi par la police pour des raisons inexpliquées, le journal La liberté ne peut rapport. Le Dr. Touray et Madame Sissoho sont actuellement détenus au quartier général de la police dans la capitale Banjul.
Avant la fermeture des bureaux le lundi, les nouvelles atteint la communauté de presse ici que les détenus devaient être escortés par la police au tribunal régional de Kanifing, mais pour se faire dire que l’affaire serait entendue mardi. M. Touray et Mme Sissoho on s’attend à nouveau devant le tribunal mardi pour prendre plaidoyer.
Selon certaines sources, les détenus auraient été accusés de vol, mais pas davantage sur la substance principale de l’affaire. Mais avant leur arrestation, le Dr Touray, qui est connu comme un éminent militant anti MGF a dit qu’elle était poursuivie par l’Etat avec les gens de son rapport au Président. Elle a dit que certaines personnes étaient «hors de la faire“ avec de fausses accusations, mais pas de détails sur la nature de ladite accusations. Elle a dit aux délégués à un récent atelier qu’elle était au courant de ce régime qui a éclos pour obtenir son arrestation.
M. Touray, et ses collègues militants contre les MGF ont enregistré un succès considérable dans le domaine de l’éducation MGF en Gambie. Beaucoup exciseuses locales ont posé leurs outils grâce à la campagne d’éducation de base GAMCOTRAP contre la pratique culturelle mortelle.
GAMCOTRAP efforts visant à décourager les mutilations génitales féminines en Gambie a été accueillie avec une forte opposition de certains dirigeants religieux, qui plaident ouvertement pour la circoncision féminine. L’un d’eux est le très controversé State House Imam Alhagie Abdoulie Fatty, qui a dit à Radio Liberté dans une récente interview que la MGF n’est pas pratiquée en Gambie peint par les militants locaux. Imam gras accuse les militants de la MGF faire exploser des choses hors de proportion. Il a dit que l’islam soutient l’excision.
“Il n’ya rien de mal à circoncire nos enfants. Islam appuie excision. Ne vous occupez pas des militants que l’on appelle les MGF. Ils se répandent de fausses informations sur l’excision. Il est une pratique culturelle reconnue par l’islam“, a dit l’imam gras.
Une enquête menée par GAMCOTRAP, environ 80 pour cent de la population gambienne pratique des MGF, mais ce chiffre avait une baisse significative grâce à une campagne de sensibilisation d’éducation dirigée par l’Organisation. Ces s’engager dans la pratique religieuse citer, et des raisons culturelles à l’appui de la MGF. Mais les militants anti MGF en désaccord. Ils ont dit la pratique met en danger la vie de la fillette. Par exemple, ils ont fait valoir que des dizaines de jeunes filles sont excisées avec une lame, et que dans la plupart des cas, la lame n’est jamais stérile. Ce fait dans une certaine mesure les filles excisées vulnérables aux maladies sexuellement transmissibles connu sous le nom (IST), y compris le VIH / sida, le virus qui cause le sida.
Selon les militants anti MGF, certains des enfants circoncis est décédé au cours du processus. Ils ont dit MGF viole le droit de la fillette. Ils ont également exprimé l’avis que cette pratique est contraire sentiments sexuels des femmes.
Jusqu’au moment de mettre sous presse le Dr Isatou Touray, et Amie Bojang Sissoho étaient toujours en détention au quartier-général de police à Banjul. Ils doivent comparaître en cour le mardi à Kanifing. Ils n’ont pas été accordée au droit à la liberté sous caution.
Par: Bakary Gibba & Pa Nderry M’Bai
wluml.org/fr/node/6706
wrrc.wluml.org/fr/node/6706
wrrc.wluml.org/zh-hant/node/6706
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Pa Nderry M’Bai
Pa Nderry Mbai
en.wikipedia.org/wiki/Pa_Nderry_Mbai
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März 22, 2024 um 4:20 am
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Muslim Elders witnessing the amendment bill for female circumcision
04.03.2024 / SattmkqyB-I / GMCEESAY TV
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‘The fight just begins’: Imam Fatty announces war on Anti-FGM law
04.03.2024 / g9VvT2pGRbg / Gambian Talents TV
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März 22, 2024 um 4:20 am
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In 2015 verdedigde volgens het US State Department sommige religieuze leiders zoals Muhammed Lamin Touray, de imam van het State House, nog in het openbaar de praktijk van vrouwelijke genitale verminking.
[ FGM Typ II ist in Gambia sehr verbreitet, die Labien (Schamlippen, innere und / oder äußere) also werden teilweise oder vollständig amputiert, doch wird (auch) in Gambia bei der FGM Typ II ebenfalls das Zentrum der weiblichen Lust, die Klitoris (der Kitzler) gezielt teilzerstört oder so vollständig wie möglich zerstört (“teilweise oder vollständige Amputation der Klitoris und der kleinen Schamlippen, mit oder ohne Entfernung der großen Schamlippen”). Doch die bekanntermaßen vor allem in Somalia und andernorts am Horn von Afrika verbreitete FGM Typ III, die Infibulation oder pharaonische Beschneidung, kommt in Gambia ebenfalls vor, hier vor allem innerhalb der Mandinka (Mandinko, Mandingo, Sose), Wolof (Wollof), Fulbe (Fulani, Fula, frz. Peul, Peulh) und Soninke (Sarakole, Seraculeh, Maraka, Serahuli, Sarahuleh). ]
17% van de vrouw gaf aan type 3 te hebben ondergaan. … Type 3, komt het meest voor onder de Mandinka (19%), de Wollof (17%) de Fula (17%) en de Sarahuleh (19%) bevolkingsgroepen.
[ US DoS, Country report on human rights practices for 2015 – Gambia, The, 13 april 2016 ]
— Januari 2022. Gambia: Vrouwelijke genitale verminking (FGM). Immigratie- en Naturalisatiedienst (IND). Ministerie van Justitie en Veiligheid. Nederland.
Gambia Vrouwelijke genitale verminking (FGM).pdf
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“FGM Typ II, die teilweise oder vollständige Amputation der Klitoris und der kleinen Schamlippen, mit oder ohne Entfernung der großen Schamlippen, war die am häufigsten vorkommende.”
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The Gambia Committee on Traditional Practices Affecting the Health of Women and Children (GamCoTraP), one of the leading women’s rights NGOs in the country, included gender-based violence in its training modules for combating FGM/C. Another group, the Female Lawyers’ Association of The Gambia, educated women on their rights and represented them, often without charge, in domestic violence cases.
Female Genital Mutilation/Cutting (FGM/C): On December 28, the national assembly passed the Women Amendment Act 2015 banning FGM/C. The new law stipulates imprisonment for not more than three years, a fine of 50,000 dalasi ($1,250), or both for anyone found to have circumcised a female child. It also states a life sentence may be applicable in instances where the practice results in death of the victim. Accomplices who are aware of the practice but fail to report it may be liable for a fine of 10,000 dalasi ($250).
In a 2005-06 survey, the UN Children’s Fund (UNICEF) found almost 80 percent of girls and women between the ages of 15 and 19 had undergone FGM/C, and that seven of the nine major ethnic groups practiced FGM/C on girls from shortly after birth until age 16. Type 2, the partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora, was the most prevalent. FGM/C was less frequent among educated and urban groups. Some religious leaders, such as the State House imam, Muhammed Lamin Touray, publicly defended the practice. There were reports of health complications, including deaths, associated with FGM/C; however, no accurate statistics were available. Several NGOs including GAMCOTRAP conducted public education programs to discourage the practice and spoke out against FGM/C in the media. During the year several district chiefs, ward councilors, members of councils of elders, religious leaders, female leaders, and female circumcisers attended GamCoTraP seminars on the harmful effects of FGM/C.
— Bureau of Democracy, Human Rights and Labor. Country Reports on Human Rights Practices for 2015. The Gambia. U.S. Department of State.
2009-2017.state.gov/j/drl/rls/hrrpt/humanrightsreport/index.htm#wrapper
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Gunjur’s chief Imam Alhaji Muhammed Lamin Touray
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Female Genital Mutilation cleric confronted – BBC Newsnight
Newsnight’s Sue Lloyd-Roberts confronts senior Gambian cleric [ Muhammed Alhaijie Lamin Touray, president of the Supreme Islamic Council · SIC, at his mosque in Gunjur village in Kombo ] over the practice of Female Genital Mutilation being carried out on young girls.
— 03.09.2013, BBC
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Susan Ann Lloyd-Roberts
Sue Lloyd-Roberts
Susan Ann „Sue“ Lloyd-Roberts CBE (* 27. Oktober 1950 in London; † 13. Oktober 2015 ebenda) war eine britische Fernsehjournalistin, die für die BBC und davor für ITN gearbeitet hat.
de.wikipedia.org/wiki/Sue_Lloyd-Roberts
(CBE)
de.wikipedia.org/wiki/Order_of_the_British_Empire
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Fatou Baldeh: Women in the Lead
— 21.06.2023, International Coalition of Sites of Conscience
Although women faced serious human rights abuses during the two decades of authoritarian rule under former president Yahya Jammeh, The Gambia’s Truth, Reconciliation, and Reparations Commission (TRRC), which operated between 2019 and 2021, was largely not conducive to women’s engagement. Halfway through TRRC’s mandate, only 51 of the 188 witnesses who testified before the commission were women. To rectify this, GIJTR partnered with Women in Liberation and Leadership · WILL, a Gambian civil society organization, to improve women’s access to formal and informal transitional justice mechanisms that supported healing and reconciliation at the personal and collective level. In the link below, listen to Fatou Baldeh, WILL’s Executive Director, discuss their work in more detail.
65ypblyYB20
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“Imam Fatty was the during Jammeh’s dictatorship. He was present when the Women’s Act and The Children’s Act were amended to criminalise FGM and Child Marriage. Why did he not challenge this then or talk about the violations Jammeh was committing? Where was his Iman?”
— 01.03.2024, Fatou Baldeh, MBE (Member of the Most Excellent Order of the British Empire)
twitter.com/BaldehF/status/1763652055703425487
en.wikipedia.org/wiki/Order_of_the_British_Empire
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Fatou Baldeh
Baldeh stammt aus Gambia. Sie absolvierte einen Bachelorstudiengang in Psychology and Health an der University of Wolverhampton und schloss einen Master in Sexual and Reproductive Health an der Queen Margaret University bei Edinburgh in Schottland ab. Ausgehend von einer universitären Veranstaltung setzte sie sich mit Weiblicher Genitalverstümmelung (FGM) auseinander und verfasste ihre Abschlussarbeit zu diesem Thema.
2013 wies Baldeh mehrfach öffentlich auf das Problem Weiblicher Genitalverstümmelung von Mädchen in Schottland hin, das dort weitgehend unbekannt sei. Eine Verfolgung der Täterinnen und Täter finde kaum statt, so dass Mädchen aus anderen Teilen Großbritanniens und Europas zur Verstümmelung nach Schottland gebracht würden. Sie selbst sei im Alter von sieben Jahren Opfer dieser Praktik geworden. Ihre Aussagen sorgten für Aufsehen und stießen eine Debatte über das Thema an. Baldeh trat in der Folge im Januar 2014 vor dem Equal Opportunities Committee des Parliament of Scotland als Expertin auf. Später kam es zu Gesetzesänderungen bezüglich des Umgangs mit FGM.
Seit ihrem Studium war Baldeh für das Dignity Alert Research Forum mit Sitz in Edinburgh tätig, dessen Ziel die Stärkung von Frauen- und Menschenrechten ist. Seit Mai 2015 leitet sie als Direktorin die Organisation. Sie führte verschiedene Weiterbildungen und Schulungen rund um FGM in Schottland durch, unter anderem für Waverley Care.
Anfang 2018 kehrte sie nach Gambia zurück und gründete die Frauenrechtsorganisation Women in Liberation and Leadership (WILL). Sie führt in Gambia Workshops durch, unter anderem für das International Center for Transitional Justice.
Auszeichnungen
Baldeh wurde 2020 mit dem Order of the British Empire in der Stufe Member ausgezeichnet. Damit sollte ihr Einsatz für Frauenrechte und gegen weibliche Genitalverstümmelung gewürdigt werden. Die Ordensübergabe nahm die Sharon Wardle, britische Hochkommissarin in Gambia, vor.
Im März 2020 erhielt sie für ihre Tätigkeiten in Gambia einen She Award (The Sise Sawaneh Award/Outstanding Woman of the Year).
de.wikipedia.org/wiki/Fatou_Baldeh
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The girl who said no to FGM
— 17.03.2017, The Guardian
In a short edit from The Guardian and Accidental Pictures‘ feature documentary ‚Jaha’s Promise‘ we follow the journey of Jaha Dukureh from survivor of FGM and forced child marriage to Time’s 100 leader and FGM activist. Confronting her past, her family, her culture, her religion, country and its leaders, Jaha became a lightning-rod for change in Gambia, her work contributing to the eventual government ban on FGM and child marriage.
MAQldouaOLE
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März 22, 2024 um 4:20 am
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“Critical aspects of FGM, including its intersection with Islam.”
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Landmark convictions signal progress in the fight against FGM in The Gambia
— 06.09.2023, UNFPA in The Gambia
Banjul, The Gambia. Female Genital Mutilation continues to affect the lives of women and girls in the Gambia, exposing them to unimaginable risks. The practice is deeply rooted in Gambian societies and despite series of campaigns and advocacy efforts, large number of girls continue to be cut. The 2015 amendment of the Women’s Act 2010 criminalizes the practice of FGM in The Gambia and stipulated several punishments. However, FGM remains widely practised across the country.
In August 2023, a ground-breaking legal development occurred as three women in the Central River Region were found guilty of practicing FGM in The Gambia. This verdict marks a significant milestone in the country’s efforts to combat the harmful traditional practice and protect the rights and well-being of girls and women.
The convictions were handed down by the Kaur/Kuntaur Magistrates Court after three court appearances. The court found the women guilty of performing FGM on young girls between 4 months to one year in the village of Bakadagi-Mandinka, Niani District in the Central River Region North of the Gambia. The three women were fined a sum of D15, 000 each or in default serve a one-year prison sentence.
The United Nations Population Fund (UNFPA) Gambia applauds the court’s decision. „These convictions underscore the commitment of Gambia to ending FGM and ensuring the rights and dignity of girls and women. The UNFPA stands ready to support Gambia in its continued efforts to eradicate this harmful practice,“ says Ndeye Rose Sarr, the UNFPA Country Representative.
Gambia has made considerable progress in raising awareness about the dangers of FGM and working towards its eradication. The government, in collaboration with UNFPA and other organizations such as GamCoTraP with funding from the Joint Program on FGM has been engaging communities through dialogues and awareness raising campaigns and provided resources to help shift cultural perceptions and norms surrounding FGM.
In 2021, UNFPA supported GamCoTraP to establish community-based surveillance system to monitor cases of FGM. Through this recent support, a community-based facilitator was conducting his monthly monitoring visits and dialogue sessions in communities where he was informed by the community members that 8 girls from ages 4 months to 1 year were on the verge of being cut by a circumciser at her residence in Bakadaji Mandinka. The matter was immediately reported to the police station and upon arrival at the scene, 3 of the girls had already been cut while 5 of the other girls were saved. The circumcised girls were rushed to the hospital whilst the circumciser was arrested and detained at Kuntaur police station. GAMCOTRAP together with the Police with support from the Joint Programme worked closely to ensure that justice is served, and the perpetrators are prosecuted. It is important to highlight that, since the ban on FGM in The Gambia in 2015, this is the second time a case is reported and prosecuted in the country.
Although the convictions mark a significant triumph, the fight against FGM is far from over. UNFPA Gambia and its partners will continue to work tirelessly to promote education, raise awareness, and support survivors while collaborating with government bodies to enforce the ban on FGM and bring perpetrators to justice.
UNFPA GAMBIA’S MAJOR INTERVENTIONS TO ERADICATE FGM
Since 2008, UNFPA & UNICEF have been managing the largest global programme on eliminating Female Genital Mutilation (UNFPA-UNICEF Joint Programme on the Elimination of Female Genital Mutilation: Delivering the Global Promise to End FGM by 2030). The Joint Programme links community-level transformation of social/gender norms that often drive female genital mutilation with laws banning the practice and access to quality sexual and reproductive health and child protection services for girls and women at risk. The programme has been working in partnership with governments, civil society, development partners and communities. To ensure no one is left behind, the joint programme intends to work in all regions, national level and hard to reach communities reaching diverse people.
gambia.unfpa.org/en/news/landmark-convictions-signal-progress-fight-against-fgm-gambia
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“Critical aspects of FGM …, including … its intersection with Islam.”
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“Men should take the lead to advocate for the rights of women.’’
— 21.12.2023, UNFPA in The Gambia
… The All Men Conference
To amplify the influence of men in the fight to eradicate gender based violence, UNFPA The Gambia recently supported a groundbreaking All Men Conference anchored on the theme: Leveraging the Influence of Men to end FGM and Child Marriage. The conference organized by Men For Equality …
UNFPA The Gambia’s commitment to advancing gender equality was highlighted through its collaboration with local partners in organizing this crucial event. The event has been described by many as timely, coming amidst a looming roll back of the gains made to empower women and girls of The Gambia in the wake of calls for the repeal of the FGM law. …
Declaration and Call to Action
(See below part of the declaration and call to action emanating from the conference.)
“We commit not to cut our daughters and not to tolerate the mutilations of our daughters and other girls in our families. We will protect them against mutilations as per the basic principles of Islam.
We commit ourselves to denounce and report all cases of rape, sexual violence and child marriage that we come across in our daily activities with the objective to protect women and girls.
We will encourage other men in the communities to be responsible in their sexual behavior and to be against rape and any other case of sexual abuse and exploitation.
We will encourage other men to marry girls who are not mutilated, who are saleema, in a God-given condition.
We will encourage other men not to marry any girls under the age of 18, and to give girls a chance to complete their education. They will be better wives for us and better mothers to our children.”
gambia.unfpa.org/en/news/“men-should-take-lead-advocate-rights-women’’
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UNFPA and partners convene a groundbreaking National FGM Conference in observance of International Day of Zero tolerance for Female Genital Mutilation
— 28.02.2024, UNFPA in The Gambia
Held in Banjul on February 6-7th, 2024, the UNFPA-UNICEF Joint Programme on the Elimination of Female Genital Mutilation reiterated its unwavering support for survivors. Resources are channeled into survivor-led initiatives, ensuring access to education and vital services, and empowering them to combat this harmful practice. Aligned with its mission, UNFPA and UNICEF The Gambia collaborated with the Ministry of Gender, Children, and Social Welfare and partners to organize this pivotal conference. It served as a vital forum for dialogue aimed at formulating a comprehensive strategy to combat FGM in The Gambia.
Ndeye Rose Sarr, the UNFPA Resident Representative in The Gambia, emphasized the gravity of FGM as a human rights violation. Despite some progress, the decline in prevalence rates is not rapid enough, particularly in the face of challenges such as food insecurity and climate change. Ms. Sarr expressed optimism in the conference’s potential to drive targeted and sustained efforts in the global campaign against FGM.
The Deputy Representative of UNICEF The Gambia, Mr. Armand Gnahore, stressed the need to intensify efforts to eradicate this harmful practice, citing its severe health risks. He emphasized that ending FGM means empowering women and girls to be healthy, stay in school, make choices, and contribute to the economy, all critical in achieving gender equality.
Numerous speakers, including the Deputy Director at the Ministry of Gender, Neneh Touray, emphasized the urgent need to intensify efforts and collaboration to end this harmful traditional practice. The conference offered a platform for discussions on various critical aspects of FGM in The Gambia, including its reality, research and evidence, its intersection with Islam, human rights enforcement, safety, and protection of women and girls‘ rights, and the building of survivor-led movements to address FGM in The Gambia.
Communique
The conference’s communique emphasized that FGM violates fundamental human rights, perpetuates gender inequality, and causes immense physical and psychological harm. It called for collective action to end FGM, outlining commitments such as enforcing laws prohibiting FGM, raising awareness, providing healthcare and support services for survivors, engaging communities, and enhancing cooperation and coordination efforts.
The pledge reiterated the unwavering commitment to end FGM, urging all stakeholders to join in this critical endeavor to create a world where every girl and woman is free from the threat of FGM and able to realize their full potential.
gambia.unfpa.org/en/news/unfpa-and-partners-convene-groundbreaking-national-fgm-conference-observance-international-da-0
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Unveiling Voices of Change: Ex-Cutters Speak Out Against FGM In The Gambia
— 14.10.2023, UNFPA in The Gambia
… In a significant legal step, three women were convicted in August 2023 for violating the FGM Law in The Gambia; the trio were found practising FGM on girls between 4 months to one year in the village of Bakadagi-Mandinka, Niani District in the Central River Region North of the Gambia. The three women were fined a sum of D15, 000 each or in default serve a one-year prison sentence.
THE MULTIPLE FRONTS TO THE DEBATE ON FGM IN THE GAMBIA
In The Gambia, the battle against FGM is waged on multiple fronts, with both religious and traditional perspectives playing pivotal roles in shaping the discourse. Religious and traditional beliefs have historically been deeply linked with the practice of FGM.
In some communities, proponents of FGM justify the practice by citing religious beliefs and cultural traditions. However, there is a growing movement within religious circles, particularly among Islamic scholars and leaders, advocating against FGM. They emphasize the importance of contextualizing religious texts and teachings, highlighting that Islam does not mandate or support the practice of FGM. Scholars argue for a reinterpretation of religious doctrine to eradicate FGM and promote a more compassionate and progressive understanding of Islam. This debate is a critical step towards dispelling the myths and misconceptions surrounding FGM. It sets the stage for constructive dialogue and advocacy, and ultimately, the eradication of this harmful practice to safeguard the well-being and dignity of women and girls.
VOICES OF CHANGE FUELLED BY MASSIVE SENSITIZATION
Amid the controversy surrounding FGM, there is a pleasing reality in sight ready to trigger profound transformation-one driven by understanding, courage and empathy. Former circumcisers, once deeply rooted in the practice of Female Genital Mutilation (FGM), have bravely come forward to share their stories of change and advocate for a future free from the harmful tradition. This is as a result of years of sensitization on the harmful effects of FGM and the provision of anecdotal evidence to demonstrate the effects of the practice. A good number of these sensitization programs are supported by the UNFPA with support from the Joint Program on the Elimination of Female Genital Mutilation, through implementing partners such as GAMCOTRAP, Think Young Women and other women and youth rights organizations.
There is a wide community-level transformation of social/gender norms that often drive female genital mutilation with laws banning the practice and access to quality sexual and reproductive health and child protection services for girls and women at risk. The programme has been working in partnership with governments, civil society, development partners and local communities.
EMBRACING AND INSPIRING CHANGE
In the village of Same Madina in the Central River Region of The Gambia, Binta Ceesay had once practiced FGM as a circumciser. The ex-cutter is now a beacon of hope for young girls in her community, with her renewed beliefs about FGM. Her journey towards change was rooted in her understanding of the issues around FGM, thanks to sensitization activities carried out in her community. Binta reveals that she is now free from the chains of this harmful tradition. …
gambia.unfpa.org/en/news/unveiling-voices-change-ex-cutters-speak-out-against-fgm-gambia
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“STP FGM”
“STOP FGM.”
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März 22, 2024 um 4:21 am
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Female genital mutilation comprises all procedures involving partial or total removal of the external female genitalia or other injury to the female genital organs for non-medical reasons (WHO, UNICEF, UNFPA, 1997).
The WHO/UNICEF/UNFPA Joint Statement classified female genital mutilation into four types.
Experience with using this classification over the past decade has brought to light some ambiguities.
The present classification therefore incorporates modifications to accommodate concerns and shortcomings, while maintaining the four types (see Annex 2 for a detailed explanation and proposed sub-divisions of types).
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Classification
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Type I: Partial or total removal of the clitoris and/or the prepuce (clitoridectomy).
Type II: Partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora (excision).
Type III: Narrowing of the vaginal orifice with creation of a covering seal by cutting and appositioning the labia minora and/or the labia majora, with or without excision of the clitoris (infibulation).
Type IV: All other harmful procedures to the female genitalia for non-medical purposes, for example: pricking, piercing, incising, scraping and cauterization.
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Female genital mutilation is mostly carried out on girls between the ages of 0 and 15 years. However, occasionally, adult and married women are also subjected to the procedure. The age at which female genital mutilation is performed varies with local traditions and circumstances, but is decreasing in some countries (UNICEF, 2005a). …
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In some other countries, studies have documented female genital mutilation, but no national estimates have been made. These countries include:
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• India · Ghadially, 1992.
• Indonesia · Budiharsana, 2004.
• Iraq · Strobel, von der Osten-Sacken, 2006.
• Israel · Asali et al., 1995.
• Malaysia · Isa et al., 1999.
• United Arab Emirates· Kvello, Sayed, 2002.
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There are anecdotal reports on female genital mutilation from several other countries as well, including Colombia, Democratic Republic of Congo, Oman, Peru and Sri Lanka. Countries in which female genital mutilation is practised only by migrant populations are not included in these lists.
un.org/womenwatch/daw/csw/csw52/statements_missions/Interagency_Statement_on_Eliminating_FGM.pdf
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Formen weiblicher Genitalverstümmelung
Die Weltgesundheitsorganisation (WHO) stellte 1995 eine Klassifikation zur Unterscheidung verschiedener Typen weiblicher Genitalverstümmelung vor, die 1997 in eine gemeinsame Erklärung von WHO, UNICEF und UNFPA übernommen wurde. Diese Typisierung wurde 2008 überarbeitet und wird seither von weiteren Organisationen und Programmen der Vereinten Nationen getragen, neben den bereits genannten von OHCHR, UNAIDS, UNDP, UNECA, UNESCO, UNHCR und UNIFEM.
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Typ I: teilweise oder vollständige Entfernung des äußerlich sichtbaren Teils der Klitoris (Klitoridektomie) und/oder der Klitorisvorhaut (Klitorisvorhautreduktion).
Typ Ia: Entfernung der Klitorisvorhaut
Typ Ib: Entfernung der Klitorisvorhaut und der Klitoriseichel
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Typ II: teilweise oder vollständige Entfernung des äußerlich sichtbaren Teils der Klitoris und der inneren Schamlippen mit oder ohne Beschneidung der äußeren Schamlippen (Exzision).
Typ IIa: Entfernung der kleinen Schamlippen
Typ IIb: Entfernung der kleinen Schamlippen und ganz oder teilweise Entfernung der Klitoriseichel
Typ IIc: Entfernung der kleinen und großen Schamlippen und ganz oder teilweise der Klitoriseichel
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Typ III (auch Infibulation): Verengung der Vaginalöffnung mit Bildung eines deckenden Verschlusses, indem die inneren und/oder die äußeren Schamlippen aufgeschnitten und zusammengefügt werden, mit oder ohne Entfernung des äußerlich sichtbaren Teils der Klitoris.
Typ IIIa: Abdeckung durch Aufschneiden und Zusammenfügung der kleinen Schamlippen
Typ IIIb: Abdeckung durch Aufschneiden und Zusammenfügung der großen Schamlippen
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Typ IV: In dieser Kategorie werden alle Praktiken erfasst, die sich nicht einer der anderen drei Kategorien zuordnen lassen. Die WHO nennt beispielhaft das Einstechen, Durchbohren (Piercing), Einschneiden (Introzision), Abschaben sowie die Kauterisation von Genitalgewebe, das Ausbrennen der Klitoris oder das Einführen ätzender Substanzen in die Vagina.
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(WHO 2008, Eliminating FGM, Klassifikation S. 23 ff.; Überblick und Synopse der Veränderungen S. 24.)
de.wikipedia.org/wiki/Weibliche_Genitalverst%C3%BCmmelung#Formen
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März 22, 2024 um 4:27 am
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End Female Genital mutilation in Gambia
— 06.02.2017, UNFPA.
Campaign to end FGM in The Gambia
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März 22, 2024 um 4:27 am
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End FGM Gambia interview with Dr. Isatou Touray
Dr. Isatou Touray, is the former Vice President, Republic of The Gambia. She co-founded the Gambia Committee on Traditional Practices (GamCoTraP) in 1984. She speaks about the current backlash against women’s rights and efforts to repeal Anti-FGM law.
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März 22, 2024 um 4:27 am
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Uganda: Female Circumcision Still a Vote Winner
— 19.10.2009 · October 19, 2009 · PeaceWomen.
Over three decades ago a 14-year-old girl, her sister and a group of young teenagers from Bukwo headed to the River Amana for a ceremony that would change their lives forever.
Since her childhood, Gertrude Chebet had been told of the day she would become a woman. She was led to believe it would be a great moment of change and it was something to look forward to with much joy.
As she and her sister began that early morning trek …
Today Chebet is a primary school teacher and campaigns against female circumcision, otherwise known as female genital mutilation.
Chebet condemns it as unnecessarily cruel and inhuman. She is the chairperson of the Kapchorwa/Bukwo Women in Peace Initiative, a lobby group advocating for the enactment of laws to abolish female genital mutilation.
But it has turned out to be a long, hard battle to change an age-old tradition that involves the total removal of the clitoris and scraping of the female private parts.
In fact, even those in positions of power are finding it difficult to change the culture of mutilation against young girls. While earlier this year President Yoweri Museveni condemned the practice, his government has been slow to pass a total ban on female circumcision, partly because his party needs the votes of those who largely support the practice.
The strength of the voters is especially evident in communities where female circumcision is a wide-spread practice. Here, women who have not been mutilated have difficulty being elected and some have lost elections because of their anti- female genital mutilation campaign.
Jane Frances Kuka, the former Gender Minister and former woman Member of Parliament (MP) for Kapchorwa district, an area that has laws banning female circumcision, lost her parliamentary seat partly for having campaigned against female genital mutilation.
„My opponents used my stand against female genital mutilation as a weapon against me. Elders were saying who is this (she) to interfere with our culture?“ she says.
Female circumcision is practiced among the Sabiny, Sebei and Pokot in eastern Uganda. It is conducted in various ways around the world, but in Uganda it involves the total removal of the clitoris and scraping of the female private parts.
„It is common for girls to bleed to death after circumcision. Others are infected with disease, some dying of tetanus. Many girls develop problems that affect them during child birth,“ Chebet says.
In 2007 the district councils of Kapchorwa and Bukwo passed by-laws prohibiting female circumcision. However these laws are largely ignored and in December 2008 close to 40 girls in Kapchorwa and more than 100 in Bukwo were subjected to the ritual. …
Although Uganda is a signatory to the Maputo Protocol, a charter adopted by the African Union that guarantees the rights of women including the right to end female genital mutilation, it has not passed a law outlawing the practice.
Museveni’s government has been hailed at international female activist conferences for advancing the emancipation of women but has been slow to pass a total ban to female genital mutilation. …
In April 2007 women activists under their umbrella boy known as Law and Advocacy for Women in Uganda petitioned the constitutional court in an effort to ban female circumcision.
They argue female genital mutilation is a violation of women’s constitutional rights and that it is a form of torture that constitutes cruel and inhuman treatment.
The Attorney General’s Chambers headed by Attorney General also Ministry of Justice asked the court to dismiss the petition. The constitutional court heard the matter was yet to pass a ruling.
Rukia Nakadama, a culture minister in Uganda says the government was now resolved to work with communities where female genital mutilation was practiced in order to ban it.
She says government will also back the anti-female genital mutilation bill presented to Parliament by a back bench MP – who is a member of the ruling National Resistance Movement party.
Kinkizi East MP, Chris Baryomunsi, a medical doctor from an area where female genital mutilation is not performed has tabled a private member’s bill in the Ugandan Parliament to ban the practice. …
peacewomen.org/content/uganda-female-circumcision-still-vote-winner
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PeaceWomen is the Women, Peace and Security Programme of the Women’s International League for Peace and Freedom (WILPF), the oldest women’s peace organization in the world.
peacewomen.org
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Female genital mutilation a vote-winner in Sierra Leone
— 17.03.2010 · UN media IRIN.
When the wife of Sierra Leone’s President sponsors the circumcision of 1,500 young girls to win votes for her husband, you know you’ve got a problem persuading ordinary people and the government that female genital mutilation (FGM) is a bad idea. FGM remains a vote-winner in Sierra Leone.
And when the woman who is now Minister of Social Welfare, Gender and Women’s Affairs, threatens to „sew up the mouths“ of those who preach against FGM, you realise that you are facing a really big uphill struggle. But that has not dissuaded Olayinka Koso-Thomas, a gynaecologist in Sierra Leone, from campaigning against the practice for 30 years, ignoring death threats and angry protestors storming her clinic.
A crudely performed operation to remove the clitoris from adolescent girls forms a key part of the initiation ceremonies held by powerful, women-only secret societies that prepare young girls for adult life, marriage and motherhood in the West African country.
Ms Koso-Thomas, who came to Sierra Leone from Nigeria, sees nothing wrong with such ‚bundu‘ societies and their initiation ceremonies but, on medical grounds, she and a handful of other women’s rights campaigners want the circumcision ritual replaced by something less brutal and hazardous.
– People got me wrong at first, Ms Koso-Thomas told the UN media IRIN. „When I was going to the communities and sensitising them, they thought I was against their society. But it is as a doctor that I started campaigning and sensitising people about the health hazards, because I saw all the complications.“
– The real meaning of the bundu society is very good, she said. „It is where they train young girls to become women: they teach them how to sing, dance and cook … girls who don’t go to school learn how to use herbs and treat illnesses; they are taught to respect others.“
„Don’t cut“
She will not give up, however. „All that I am saying is, ‚Continue with this training, but do not cut.‘ This is my message,“ said the gynaecologist who has written a book about the practice of FGM in Sierra Leone.
Ms Koso-Thomas joined forces with a group of Sierra Leonean women, who she had met while they were refugees in Guinea during Sierra Leone’s 1991-2001 civil war, to discuss the medical complications they had all suffered following circumcision.
Some of these activists banded together to form a small non-governmental organisation (NGO) called the Amazonian Initiative Movement (AIM), and started having a modest impact. AIM says it has dissuaded some traditional midwives and other women who perform genital cutting to give up the practice by promising them alternative employment.
– We want to see people dropping their knives, said AIM’s coordinator, Rugiatu Turay. „We want to see parents and girls becoming more open about the practice; we want to see victims of the practice talking about it and ready to say ’no‘, so that the government will know women are ready for a change.“
It is difficult to stop FGM when it remains popular with most women in Sierra Leone and is seen by the government as a vote winner. Patricia Kabbah, the late wife of President Ahmad Tejan Kabbah, sponsored the circumcision of 1,500 young girls in the presidential election, and other politicians had organised smaller initiation campaigns to gain popularity in virtually every district of the country.
FGM seen as vote-winner
Ms Koso-Thomas asked, „How can they pass a law against this when they are paying for it?“ Ms Turay agreed. „Politicians in Sierra Leone do not think issues such as FGM need to be talked about, because they use FGM as a way of getting the votes of women.“
Indeed, Zainab Bangura, the only female presidential candidate to challenge President Kabbah’s successful bid for a second term in 2002, blames her poor showing in the election on a malicious rumour that she opposed female circumcision. She got less than one percent of the vote.
Ms Bangura, who now runs an anti-corruption watchdog organisation called the National Accountability Group, admits that she almost bled to death while undergoing circumcision as a teenager, but refuses to condemn the practice or the secret societies that enforce it.
It would be impossible for any uncircumcised woman to be elected in Sierra Leone, because she would be unable to win votes in the interior, Ms Bangura told ‚IRIN‘. „A woman from Freetown and the Western Area would get no chance to be a successful politician if she were not part of a secret society,“ Ms Bangura explained. „Those of us who joined the society are expected to support it – we cannot stand out and criticise it, otherwise you will be sidelined by the family,“ she added. …
Although Ms Turay said AIM had so far persuaded 400 circumcisers in 111 villages to „drop their knives“, this was a drop in the ocean, and village elders have a powerful economic incentive to keep the tradition going. „For every initiation we practice, we need to pay 70,000 leones (US$ 25) to the village chief, Nandewa Bangura, a circumciser from Rothana village near Port Loko in western Sierra Leone, told ‚IRIN‘.
The custom also provides an income to the women performing circumcisions. AIM’s Ms Turay believes that change will only come to the country as a whole once the government decides that FGM is undesirable and takes action. „Support has to come from government,“ she said. „When it is willing, change will take place.“
( 17th March 2010 / IRIN / afrol News )
afrol.com/articles/15927
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— 17.03.2010 · 17 th March 2010
ohchr.org/sites/default/files/lib-docs/HRBodies/UPR/Documents/session11/SL/ERT_EqualRightsTrust-eng.pdf
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— IRIN, or the Integrated Regional Information Networks, is a web-based media run by the UN Office for the Coordination of Humanitarian Affairs (OCHA). It covers mostly humanitarian affairs in sub-Saharan Africa and Central Asia. Established in 1994, this UN media aims at „bridging the information gap“, free of charge for decision-makers and the public at large. Production is in English and French.
afrol.com/html/media/irin.htm
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März 22, 2024 um 4:28 am
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Jaha Dukureh
Jaha Mapenzi Dukureh (* 1989 in Gambissara, Gambia) ist eine gambisch-amerikanische Frauenrechtlerin und Aktivistin im Kampf gegen die weibliche Genitalverstümmelung in traditionellen afrikanischen Kulturen.
Dukureh wurde in Gambia geboren. Sie war wenige Tage nach ihrer Geburt Opfer der Genitalverstümmelung. Bei ihr erfolgte eine Verstümmelung vom Typ III.
Nach dem Tod ihrer Mutter zog sie im Alter von 15 Jahren nach New York City. Sie sollte dort eine schon länger geplante arrangierte Ehe mit einem über 40-jährigen Mann eingehen. Während des Geschlechtsverkehrs hatte sie starke Schmerzen und unterzog sich daraufhin einer Operation, um die Infibulation rückgängig zu machen. Später trennte sie sich von ihrem Ehemann und wohnte bei Familienmitgliedern. Ohne Zustimmung eines gesetzlichen Vormunds fiel es ihr jedoch schwer, auf eine Schule aufgenommen zu werden. Erst nach zehn Absagen fand sie eine Highschool, die sie aufnahm. Mit 17 zog sie um nach Atlanta, wo sie erneut heiratete.
2013 beendete sie ihr Studium an der Georgia Southwestern State University in Americus (Georgia) mit dem Bachelor in Business Administration Management. Im selben Jahr gründete sie Safe Hands for Girls als Menschenrechtsorganisation zum Kampf gegen die Genitalverstümmelung und war dort Geschäftsführerin. Der Verein setzt sich für eine weltweite Ächtung der Genitalverstümmelung ein. Zudem war sie eine führende Aktivistin in der Medienkampagne End Female Genital Mutilation von The Guardian. Dukurehs Aktivitäten trugen dazu bei, dass weibliche Genitalverstümmelung in Gambia verboten wurde.
2018 erhielt sie zusammen mit dem Franzosen Damien Carême den Nord-Süd-Preis des Europarates. Im Februar 2018 wurde sie zur Regional UN Women Ambassador ernannt. Die Menschenrechtsorganisation YouthHubAfrica zählte sie zu den Top 10 Africa Changemakers. Von der norwegischen Politikerin Jette F. Christensen wurde sie für den Friedensnobelpreis vorgeschlagen. Im März 2020 erhielt sie für ihre Tätigkeiten in Gambia einen She Award als Most Outstanding Woman Activist.
de.wikipedia.org/wiki/Jaha_Dukureh
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Jaha Dukureh (born 1989 or 1990) is a Gambian women’s right activist and anti-female genital mutilation campaigner. She is the founder and executive director of Safe Hands for Girls, an organization working to end FGM, and was the lead campaigner in The Guardian’s End FGM Guardian Global Media Campaign.
en.wikipedia.org/wiki/Jaha_Dukureh
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März 22, 2024 um 4:28 am
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Fôni NAM introduces bill to repeal anti-FGM law
(14.02.2024, Olimatou Coker, The Standard Newspaper.)
National Assembly Members are set to debate a bill that aims to repeal the anti-FGM law nearly a decade after it was passed. The bill, named Women’s Amendment Bill 2024 intended to decriminalise FGM, will be introduced by Fôni Kansala representative, Almameh Gibba. …
The Supreme Islamic Council issued a fatwa in September 2023 defending female circumcision as Islamic and called on the government to reconsider the legislation.
A public notice about the new bill issued by the Office of the Clerk of the National Assembly this week stated: “This Bill seeks to lift the ban on female circumcision in The Gambia, a practice deeply rooted in the ethnic, traditional, cultural, and religious beliefs of the majority of the Gambian people. It seeks to uphold religious purity and safeguard cultural norms and values. The current ban on female circumcision is a direct violation of citizens’ rights to practice their culture and religion as guaranteed by the Constitution.”
…
standard.gm/foni-nam-introduces-bill-to-repeal-anti-fgm-law/
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NHRC tells NAMs to reject repealing FGM law
(15.04.2024, Omar Bah, The Standard.)
The chairperson of the National Human Rights Commission (NHRC), Emmanuel Joof, has urged National Assembly Members to reject the bill seeking to legalise female genital mutilation in The Gambia.
The bill, introduced by Almameh Gibba of Foñi Kansala, is seeking to repeal the Women’s (Amendment) Act 2015, which was tabled last week for its first reading.
It is expecting to be reintroduced on Monday for its second reading. …
The chairperson of the NHRC, Joof, … added:
“I am sure you are aware that The Gambia is a party to several international and regional conventions and treaties, such as the Convention on the Rights of the Child, the African Charter on the Rights and Welfare of the Child, CEDAW, and the Maputo Protocol. All these instruments place an obligation on the country to uphold the fundamental rights of the girl child and women and also safeguard them from harmful traditional practices. The repeal of the Women’s (Amendment) Act 2015 would be a serious derogation from the Gambia’s obligations to respect, protect, and fulfil the rights of women and girls.”
He argued that repealing the law will be a great setback to the extensive efforts made in community awareness, social mobilisation, and advocacy against FGM/C but also jeopardise the health and wellbeing of children.
“It will therefore be prudent to vote against the Private Members Bill and kill it in the 2nd reading on March 18,” he concluded.
standard.gm/nhrc-tells-nams-to-reject-repealing-fgm-law/
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März 22, 2024 um 4:29 am
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BANJUL: First Ordinary Session In The 2024 Legislative Year – Sitting of Monday 18th March
— 18.03.2024, The Gambia National Assembly
facebook.com/GambiaAssembly/videos/1800908360420716/
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Second Reading of the Women (Amendment) Bill, 2024 (By: Hon. Almameh Gibba – Member for Foni Kansala)
— 18.03.2024, The Gambia National Assembly (BANJUL: First Ordinary Session In The 2024 Legislative Year – Sitting of Monday 18th March. 2024.)
► ORDER 51: MATTER OF THE DAY ON ESCALATING CRIME RATES IN THE GAMBIA BY THE HON. MEMBER FOR LOWER FULLADU WEST
► Second Reading of The Gambia Legal Metrology Bill, 2023 (By: Hon. Minister for Trade, Industry, Regional Integration & Employment)
► Second Reading of the Cybercrime Bill, 2023 (By: Hon. Minister for Communications & Digital Economy)
► Second Reading of the Women (Amendment) Bill, 2024 (By: Hon. Almameh Gibba – Member for Foni Kansala)
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März 22, 2024 um 4:30 am
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Jaha’s Promise
Jaha’s Promise tells the story of a young woman who returns home to campaign against the brutal practices that almost destroyed her life. Jaha Dukureh was subject to female genital mutilation as a baby and when she was 15 she was taken to New York City to marry a middle-aged man she’d never met before.A decade later, having escaped the forced marriage she returned to the Gambia in west Africa. This film constructs Jaha’s life story from her own vivid testimony, family archives and witnesses, and centers on her life’s see-saw narrative of setback and success.
Jaha exists in two worlds, Africa and the United States, though neither are places in which she feels she completely belongs. It is also a documentary that focuses on the trials that women like her endure from an early age. As Jaha says, “In our culture a woman is built on sacrifices.”
The ‚issue‘ at the centre of the film, female genital mutilation, is to most people both distasteful and repellent. The women subjected to it are marginal to our society and cultural norms. We view them as hapless victims of a brutal, backward, and ultimately inexplicable practice.
Instinctively we avert our eyes from them and the cruelties they suffer. But Jaha is not a victim and she doesn’t want our sympathy. She wants to hold power structures accountable both in the West and in Africa: she demands respect for the rights of girls no matter what society they live in. Jaha’s Promise captures her story and her spirit.
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März 22, 2024 um 4:30 am
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إسكات
Iskāt
Iskat
جمعية التوعية الإسلامية
Ǧamʿiyya al-Tawʿiyya al-Islāmiyya
Islamic Enlightenment Society
(Sheikh) Kabiro Fafa Dampha is the president of the Iskat (Iskaat), the Islamic Enlightenment Society (IES).
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IES Launches Its First Refuting Book At Their Headquarters, Fajikunda
Islamic enlightenment Society (IES) also known as Iskaat launches their first book written by one of their members Kawsu Sillah also known as Abu Hawa. The book “warning pauses against the delusion of Kawsu Fofana” was launched on Thursday 30th September 2021 at their headquarters in Fajikunda.
Kabiro Fafa Dampha, the president of the association said it was an occasion where one has to be happy. He said their works are many but the most important one is to reveal some misguided elements who are against their religion and their leader is Kawsu Fofana. …
The author of the book said he was motivated to write the book in order to defend the deen of Allah, because there are lots of destroyers in these end times. Allah has sent the Prophet (…) to make the truth apparent to humanity. And jihad is not always about the sword, that is the use of sword to fight, but jihad can be done by the tongue and by the hand as well. The conditions of Jihad in this era of ours are not fulfilled for anyone to take the sword and go out to fight, that’s why the type of Jihad they can do is by the use of the tongue and the hands in order to defend the deen of Allah. …
So what if you see someone leading people to the hell fire. They therefore, must not sit back and watch him continue. …
The author said no one should think that the Sunnis are the ones against Kawsu, but Kawsu is in fact the one who went against Allah Himself and his deen, because any Muslim who listens to Kawsu and has some regard for his deen and for the truth, would know what he is trying so hard to destroy the deen of Allah, Kawsu is intentionally and deliberately misinterpreting Quranic verses and Hadiths. So everyone must join hands in defending the deen of Allah. …
(05.10.2021, Kairaba. Kairaba is an online news network. „Our main goal is to inform and educate the masses for a better Gambia, and a better world.“)
kairabanewsnetwork.com/ies-launches-its-first-refuting-book-at-their-headquarters-fajikunda/
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Ba-Kawsu Fofana
Imam Ba-Kawsu
Kawsu
standard.gm/imams-ba-kawsu-fofana-musa-saidy-arrested0/
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GamCoTraP calls for Imam Fatty’s arrest
(Aisha Tamba. 05.09.2023, The Standard.)
The executive director of anti-FGM campaign group GamCoTraP, Dr Isatou Touray, has called for the arrest of Imam Aboulie Fatty for his comments ‘inciting violence against anti-FGM campaigners’.
Over the weekend, Imam Fatty travelled with a delegation from the Islamic Enlightenment Society to Niani Bakadagi to pay the fines of three women recently convicted by a court for engaging in FGM. Whilst there, Imam Fatty said, among other things, that Muslims don’t want to help Islam that is why people are practicing female circumcision in secret. He also said if all agree to do it openly the government cannot jail a whole village talk less of the entire country.
[ Niani Bakadagi / Niani Bakadji = Niani Bakadagi in Central River Region = das Dorf Bakadagi-Mandinka im Distrikt Niani in der Central River Region des westafrikanischen Staates Gambia. ]
However, the head of GamCoTraP and former vice president Dr Isatou Touray, in response, told The Standard yesterday that the imam’s comments tantamount to incitement and called for his arrest. …
standard.gm/gamcotrap-calls-for-imam-fattys-arrest/
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Islamic Enlightenment Society provides more money to convicted female circumcisers
(Amadou Jadama. 21.11.2023, The Standard.)
Following up on their initial intervention to pay the fines of three women convicted of Female Genital Mutilation in August, the Islamic Enlightenment Society revisited the affected women in their village Niani Bakadji to present them with D65,000.
A delegation led by Alhaji Kebba Conteh, the Chief Imam of Serekunda Market Mosque said each of the three women, Mba-Yasin Fatty 95, the circumciser, Nano Jawla and Kaddijatou Jallow, parents of the circumcised girls, will receive D18,500, meant for their up keep while D10,000, is being given to the villagers who had paid D10,000 out of the total fine of D45,000 imposed by the Kuntaur Magistrates’ Court.
Kabiro Fafa Dampha, president of the Islamic Enlightenment Society, said the monies were donated to his organisation by Yonna Micro Finance which provided D50,000, while one Ebrima Fatty, a Gambian resident in Spain provided D10,000 among others. …
Imam Conteh expressed his profound gratitude to the National Assembly Members who are in support of repealing the law banning FGM.
Almamo Jaiteh, the Imam Ratib of Bakadaji and Alkalo Sarjo Kanyi thanked Islamic Enlightenment Society and the donors for the gesture. …
standard.gm/islamic-enlightenment-society-provides-more
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Imam Fatty calls for massive mobilisation to restore FGM
(Omar Bah. 05.03.2024, The Standard.)
Outspoken Muslim scholar and imam Abdoulie Fatty has called for a massive national mobilisation for a private bill seeking to repeal the anti-FGM law.
The bill, introduced by Almamy Gibba of Foñi Kansala, is seeking to repeal the Women’s (Amendment) Act 2015. It was tabled for its first reading yesterday.
Some political and religious leaders are backing the bill to decriminalise female genital mutilation eight years after the practice was outlawed. The Supreme Islamic Council has since issued a fatwa condemning anyone who denounces the practice and calling for the government to reconsider the legislation.
However, women’s rights campaigners and civil society have denounced the proposal as ‘hugely regressive’.
Speaking to journalists yesterday, shortly after the bill was introduced, Imam Fatty, flanked by hundreds of supporters chanting ‘female circumcision is my religious belief, Gambia is not for sale’, said no Gambian mother or grandmother should be arrested or jailed for practicing female circumcision. …
Commenting on the health aspect of FGM, Imam Fatty argued that Islam only allows female circumcision and not female genital mutilation. …
He said the Gambia can sign international protocols, but those protocols should not infringe on people’s religious beliefs and norms. …
The President of the Female Lawyers Association (FLAG), Anna Njie, told journalists at the National Assembly yesterday that repealing the law will take the country backward. …
standard.gm/imam-fatty-calls-for-massive-mobilisation-to-restore-fgm/
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März 22, 2024 um 4:31 am
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Reversing Anti FGM Law in The Gambia
— 18.03.2024, Gambia this week
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Live Coverage: National Assembly Proceedings on FGM Repeal Bill 2nd Reading, Other Part 2
— 18.03.2024, The Fatu Network
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März 22, 2024 um 4:32 am
“Our Islam is a complete way of life.”
(min 15:37 — 15:40. Reversing Anti FGM Law in The Gambia. Gambia this week, 18.03.2024.)
youtube.com/watch?v=CslV5OKhJNc
März 22, 2024 um 4:32 am
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21.09.2020 · FOURTH SESSION – THIRD MEETING · MONDAY 21st September, 2020 · DAY 2 OF THE DEBATE ON THE CONSTITUTION OF THE REPUBLIC OF THE GAMBIA, 2020 (PROMULGATION) BILL, 2020
… Madam Speaker, I expect the draft constitution to talk about our Islamic set of people. In the constitution, it is the right of every Gambian to acquire education but they did not specify which kind of education. We have some people in the society that go in for informal education. We have some people in the society that go for Arabic education and we have some people that go for English or formal education. What future do we target for all these categories of people that decide to acquire knowledge in this aspect? Those that are going for the informal, does the government have or is the draft constitution going to dictate the government to have something so that those people will not see themselves as destitute or burdens on that society. The Arabic students who struggle and go all over the world to acquire knowledge, when they come what will they end up becoming, an Imam or a Preacher? The future is cloudy for them. …
… Madam Speaker, so many rights were said and I really concur with all of them because as a human being you need to have your rights. Religious rights have been mentioned and cultural independence but I expect a thorough and a clear explanation. When the first draft was out, there was a serious outcry in the public about secularism. We cannot just keep quiet because many of the people in the society are still not comfortable with what the draft constitution is telling us about secularism. …
… Madam Speaker, I want to raise this question. A constituent called me and I think it is a concern that cultural rights are being given. Is female circumcision still illegal or is it open for people to do it? Madam Speaker, I want to say this. The only campaign promise I give to Gambians, which I could remember, was term limit. I will never work with anybody that want to empower leaders to cling to power. The issue of term limit in the constitution is highly supported and I know everybody supports that but based on a principle. The principle needs to be explained. Democracy means respect for the rights of the minority even it is one. If one person thinks that his or her right is being infringed on, that person deserves explanation. I want the process to be explained.
Madam Speaker, when you want to call for term limits, we want to avoid what? We want to uphold the high principle of democracy and we want to avoid dictatorship. …
assembly.gm/wp-content/uploads/2021/12/Sittings-of-Monday-21-September-2020.pdf
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22.09.2020 · FOURTH SESSION – THIRD MEETING · TUESDAY 22ND SEPTEMBER, 2020 · DAY 2 OF THE DEBATE ON THE CONSTITUTION OF THE REPUBLIC OF THE GAMBIA, 2020 (PROMULGATION) BILL, 2020 — National Assembly of The Gambia
((((… Madam Speaker, I think this Constitution is the document that should set the framework, the principle of how this country should be governed but everything should not be left in the hands of the parliament. I am not saying that this is a regulation but in certain terms, you can denote that. Madam Speaker, if I go to Section [10], in the draft Constitution where the laws of the Gambia is, it is not entrenched and in the 1997 Constitution, we have those laws protected so that you could not affect them or touch them unless and until it goes to referendum. So, which is giving a room for any manipulation on this Constitution by another who have a semi dictator behaviour. So, Madam Speaker, we should be very careful in the way we enact our laws and we should be very careful the way we pass these laws. I think explicitly under that section [10], where the “Sharia” law is, creates a loud outcry of public concern and I think Madam Speaker, if we should do justice, we should try to look into that to see how possible we can entrench that clause. … (Page 31 / 31 of 155)
… Honourable Member for Wuli East, thank you. One of the innovations cited by Honourable Member for Wuli East is private prosecution. It is only made elaborate but there is private prosecution provided for in the 1997 Constitution. Section 86 dealt with that in the 1997 Constitution so provably they just expanded it but there is room for private prosecution under the 97 Constitution. Of course, you made mention of the high threshold at the referendum. We are facing a very high threshold even in the House here as well. Equally, another monumental threshold at the referendum is a difficult task but that is it. …
… Madam Speaker, appointment of Supreme Court Judges, should be a number of not less than 4 and not more than 12 and one also needs to be a specialist in the area of “Sharia”. I believe we need to add to make it two “Sharia” Judges because if you see the way English students are represented, it is like the Islamic students are less represented. … (Page 109)
… I have made that research myself well before we get this draft Constitution and to my own calculation, I have seen that it is necessary looking at our situation, looking at occurrences in our country, I say it is necessary for Gambia to have a policy document regarding religious affairs. I do not think that means the government is going to interfere in religious affairs. A clear example is, we all remember and see it together, there was a former governor that was taken to TRRC and was asked by the council what authority did he had at that time to go and arrest that religious leader and his people? But he cannot provide any authority. What he said was very clear, he only acted on an Executive order and we did not want that to continue in our country anymore. So, we have to have regulations in our country regarding religious affairs. It is alarming, it is quite alarming! There is religious co-existence between the Christians and the Muslims in the country that is not a problem but we do not know what will happen tomorrow. The people of the same religion are always at fight, we can all attest to that, we all know about it. A respectable religious leader with his This is happening in some of the religions and through my research, I think the biggest problem I get was, there was no connection automatically between these two councils in the country that are established. I think by the Act of the National Assembly. I do not know that is the Christian Council and the Supreme Islamic Council but there is no connection between these two councils and the Ministry of Religious Affairs or Ministry of Local Government and Religious Affairs because that is where the portfolio is. So, I am suggesting if there can be another provision in this draft Constitution that can allow the National Assembly to make an Act regarding religious affairs. … (Page 151 of 155)
assembly.gm/wp-content/uploads/2021/12/Sittings-of-Monday-21-September-2020.pdf
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22.09.2020 · FOURTH SESSION – THIRD MEETING · TUESDAY 22ND SEPTEMBER, 2020 · SESSION – 2020
DAY 3 OF THE DEBATE ON THE CONSTITUTION OF THE REPUBLIC OF THE GAMBIA, 2020 (PROMULGATION) BILL, 2020
…. There was a specific question from the Honourable Member for Busumbala regarding female circumcision. Under the rights of the children, I do not think the word female or the phrase “female circumcision” is used. They are protected from all kinds of physical harms and other things so it depends on how you look at it. Children are protected from exposure to any physical or moral hazard. That is what I can offer but the word female circumcision, I do not think that has been used.
I think it is the same, Honourable Member for Busumbala (the youths); Section 84 (g), the ten percent allocation of rights to youths not being entrenched, that is correct. I can confirm that paragraph is not entrenched. … (Page 52)
assembly.gm/wp-content/uploads/2021/12/Sittings-of-22_September_2020_.pdf
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März 22, 2024 um 4:33 am
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المركز الدولي الإسلامي للدراسات و البحوث السكانية
International Islamic Centre for Population Studies and Research
IICPSR
Centre islamique international des études et recherches démographiques
Internationales Islamisches Zentrum für Bevölkerungsstudien und Demographie
Founded 1975, by Al-Azhar University (Cairo).
Aims: Promote an awareness and understanding of population issues vital to all Muslim countries.
Structure: Governing Council, consisting of President of Al-Azhar University (head), members from theological and scientific faculties and population experts from outside Al-Azhar. Director, assisted by Deputy Director, UN advisor and national advisors.
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جمال أبو السرور
Ǧamāl Abū al-Sarūr
Gamal Abou el–Serour
جمال سرور
Gamal Serour
Gamal Serour is a Professor of Obstetrics and Gynaecology, Director of the International Islamic Center For Population Studies and Research and former Dean of the Faculty of Medicine Al Azhar University in Cairo, Egypt. He won the United Nations Population Award in 2013 and the Nile Prize for Science in 2018. Since 2019, he has been a member of the Islamic Research Council Al Azhar. He established and directed Al Azhar training programmes for laparoscopy in 1976, microsurgery in 1980, and a large number of training workshops on academic, research and training for candidates from Middle East, Asia and Africa. He has conducted numerous workshops on sexual and reproductive health and rights for religious leaders and Imams from Egypt, Asia and Africa in collaboration with the World Health Organization (WHO), the United Nations Population Fund and the United Nations Children’s Fund. Gamal established the first in vitro fertilization (IVF) centre in Egypt on March 1986 and IVF centres at the Ministry of Health in 2000 and at Al-Azhar University in 2004. He established the Egyptian Fertility Society (EFFS) in 1994 and has been the EFFS’ President since 2004.
He was President of the International Federation of Gynaecology and Obstetrics (FIGO) from 2009 to 2012, a member of the Lancet–Guttmacher Commission on SDGS (2016–2018) and is currently President of the African Federation Fertility Societies (AFFS). He was a member and then Chair of the FIGO Ethics Committee for Women’s Reproductive Health (1994–2006), a member of the WHO Strategic and Technical Advisory Group (STAG) (2011-2016), Chair of STAG (2017–2018) and has been Co-Chair of the Ethics Review Committee at the WHO Regional Office for the Eastern Mediterranean since 2017.
pmnch.who.int/about-pmnch/biography/gamal-serour
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2016
يونيسف مصر
UNICEF Egypt
الدكتور جمال أبو السرور المحرر الرئيسي لإصدار المنظور الإسلامي ومدير المركز الدولي الإسلامي للبحوث والدراسات السكانية بجامعة الأزهر متحدثًا في حوار ليونيسف مصر حول أهمية المبادرة في بيان موقف الأزهر الشريف والكنيسة القبطية من الممارسات الضارة والعنف ضد الأطفال.
تعرف أكثر على المبادرة والإصدار المشترك
Professor Gamal Abou El–Serour, Director of the International Islamic Centre for Population Studies and Research (IICPSR), in an interview with UNICEF Egypt explaining the importance of the initiative in highlighting the perspective of Al-Azhar Al-Sharif and the Coptic Church of Egypt on protecting children from violence and harmful practices.
m.facebook.com/UNICEFEgypt/videos/901357399987622/
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الدكتور جمال أبو السرور مدير المركز الإسلامي الدولي للدراسات والبحوث السكانية بجامعة الأزهر
akhbarelyom.com/news/newdetails/2969964/1/الدكتور-جمال-أبو-السرور-عضوا-بمجمع-البحو
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Gynäkologe Gamal Serour. Er leitet das „Islamische Zentrum für Bevölkerungsstudien“; in Kooperation mit den Vereinten Nationen propagiert dieses Azhar-Institut Familienplanung in der muslimischen Welt.
charlottewiedemann.de/islamische-laender/aegypten
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ART Unit – المركز الدولي الإسلامي للدراسات و البحوث السكانية
facebook.com/iicpsr/
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10.03.2024
The National Dialogue on FGM and Islam
IICPSR (International Islamic Center for Populations Studies and Research) and GSIC Gambia Supreme Islamic Council)
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The National Dialogue on FGM and Islam
The National Dialogue on FGM and Islam. Between the International Islamic Center for Populations Studies and Research and Religious Leaders from Gambia.
alazhar-iicpsr.org/home
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A national dialogue on FGM and Islam was organised by the national population secretariat on Sunday, attended by scholars from the Gambia and Al-Azhar
facebook.com/QTVGM/videos/a-national-dialogue-on-fgm-and-islam-was-organised-by-the-national-population-se/1093914381828560/
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(10.03.2024, Eyeafrica.)
facebook.com/eyeafricatv/videos/live-the-national-dialogue-on-fgm-and-islam/954306629620142/
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März 22, 2024 um 5:18 pm
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“Female genital mutilation (FGM) includes procedures that intentionally alter or cause injury to the female genital organs for non-medical reasons.”
“Female genital mutilation (FGM) comprises all procedures that involve partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons.”
— WHO (afro.who.int/health-topics/female-genital-mutilation)
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Ein harmlose klitzekleine FGM gibt es nicht, FGM bleibt FGM und muss weltweit überwunden werden Man falle auch denen ins Wort, die einen Teil der Formen weiblicher Genitalverstümmelung straffrei gestellt wissen wollen und dazu von “de minimis procedures” reden oder über “rein symbolische Bagatellverletzungen”.
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“Acceptance of de minimis procedures that generally do not carry long-term medical risks is culturally sensitive, does not discriminate on the basis of gender, and does not violate human rights. More morbid procedures should not be performed.”
(Aus dem Abstract zu: Kavita Shah Arora, Allan J Jacobs: Female genital alteration: a compromise solution. J Med Ethics doi:10.1136/medethics-2014-102375.)
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Prof. Dr. Mark A. Zöller sinnierte in der Festschrift für Schünemann (2014) über “rein symbolische Bagatellverletzungen” am Genital des Mädchens, es ging um das deutsche Strafgesetzbuch (StGB) § 226a Verstümmelung weiblicher Genitalien. Zöller ist Universitätsprofessor (Lehrstuhl für Deutsches, Europäisches und Internationales Strafrecht und Strafprozessrecht, Wirtschaftsstrafrecht und das Recht der Digitalisierung).
“Zudem ist mit Blick auf die Wortwahl des Gesetzgebers erkennbar, dass es sich um negative Veränderungen von einigem Gewicht handeln muss. Damit scheiden rein symbolische Bagatellverletzungen, kosmetisch motivierte Eingriffe wie „Schönheitsoperationen“ im Genitalbereich oder dem Modebewusstsein entspringende Intimpiercings aus dem objektiven Tatbestand des § 226a StGB aus.”
(Die Strafbarkeit der Verstümmelung weiblicher Genitalien nach § 226a StGB – Gesetzessymbolik ohne Anwendungsbereich? Aus dem Buch Festschrift für Bernd Schünemann zum 70. Geburtstag am 1. November 2014. doi.org/10.1515/9783110315738.729.)
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März 22, 2024 um 10:46 pm
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L’excision, bientôt à nouveau légale en Gambie ?
(21.03.2024, Le Point.) Un projet de loi autorisant à nouveau les mutilations génitales féminines (MGF) divise la Gambie, petit pays d’Afrique de l’Ouest à majorité musulmane. Alors que l’excision et les MGF sont interdites depuis 2014, le député Almameh Gibba a déposé un projet de loi visant à autoriser à nouveau ces pratiques « pour préserver les principes religieux et à sauvegarder les normes et les valeurs culturelles ».
Des militants des droits des femmes et victimes de mutilations sexuelles forcées ont manifesté devant le parlement lundi 18 mars.
Le texte a été renvoyé en commission.
Près de 75% des femmes gambiennes de 15 à 49 ans ont subi des mutilations sexuelles selon l’UNICEF.
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Mutilations génitales féminines : la Gambie attaque une loi de 2015 interdisant la pratique
(22.03.2024, BBC Afrique.) La Gambie pourrait devenir le premier pays au monde à revenir sur l’interdiction des mutilations génitales féminines (MGF). Le parlement a discuté lundi de l’opportunité d’examiner ou de rejeter un projet de loi visant à revenir sur l’interdiction de la pratique dans le pays. Certains estiment que la loi de 2015 interdisant les MGF viole la liberté religieuse et va à l’encontre des pratiques culturelles du pays.
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März 23, 2024 um 1:12 am
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Health Minister says maternal mortality numbers overstated
— Omar Bah. 25.09.2020, The Standard.
Reacting to concerns raised by Gambians about the number of women dying while giving birth, the Minister of Health Dr Ahmadou Lamin Samateh told lawmakers yesterday that “comparatively Gambia is not doing so badly” arguing that maternal mortality is on the decline in the country.
Scores of Gambians marched on Wednesday to call for more action from the government against maternal mortality as another protest is planned for today.
Minister Samateh said: “It is important to note that in this country, maternal mortality has been on the decline, notwithstanding the perception of the rise in maternal mortality. It is important to emphasize that it is actually on the decline based on what had been happening in the previous years.” …
… The health minister further told lawmakers: “The main causes of maternal mortality in The Gambia are pregnancy induced hypertension (18pc) haemorrhage that’s bleeding (11pc) anaemia (11pc) sepsis that’s infection (1pc) and the remaining are due to other causes including indirect causes such as diabetes in pregnancy, heart failure etc.”
standard.gm/health-minister-says-maternal-mortality-numbers-overstated/
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Nation’s health chief Dr Samateh speaks on women putting tobacco in their private part
— 24.08.2021, FN · The Fatu Network.
… health minister Dr Ahmadou Lamin Samateh speaking in a video that has emerged online said: “I did not know about tobacco until recently. Someone came to my house and said she has some people who used tobacco and worms were coming from their bodies. I want you to warn people against tobacco. Tobacco is dangerous. …
fatunetwork.net/nations-health-chief-dr-samateh-speaks-on-women-putting-tobacco-in-their-private-part/
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Dr. Samateh spills the bean on current situation at health ministry
— Fatou Touray. 04.10.2021, Kerr Fatou (Kerr Fatou, online media platform.)
… The health minister was speaking before the legislators at the National Assembly on Saturday as Justice minister tabled a motion for the extension of the State of Public Emergency.
He noted that some people where left as response team during Ebola crisis for three months without being paid anything. The minister thus outlined the reason for revealing this, saying that the same people are still in the system and they don’t have access to the covid-19 funds that’s why they are sabotaging the system.
“For them things should not work, because they don’t have their way to get access to these funds and that’s they want things to fail,” he said, acknowledging that being a health minister during this time of covid-19 “is probably the most difficult work.”
He added that: “People will go to the media and make allegations without verifying. They hear one or two things without knowing what the story is all about. They go and fabricate. Instead of us to concentrate on the work to defeat covid-19, we have to now debunk their lies so that people can know about the truth.” …
kerrfatou.com/dr-samateh-spills-the-bean-on-current-situation-at-health-ministry/
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Dr Daffeh: ‘Taba’ is Not Medically or Scientifically Confirmed to be Used on Genital Part
— Kebba Ansu Manneh. 04.10.2023, The Voice, Voice Gambia Newspaper.
Dr Babanding Daffeh, a gynecologist at Kanifing General Hospital has warned against the use of Snuff local known as ‘taba,’ a commonly used smokeless tobacco products substances use by women on their genital.
Dr Daffeh made this revelation among other issues at a press conference organised by Mothers Health Foundation (MoHF) designed to raise awareness among the populace on the harmful use of the locally made ‘taba’ substance by women.
“Taba is not medically or scientifically confirmed to be used on the genital, we don’t know the content. In fact, we don’t know whether there is any hygiene involved. It has never been tested in our laboratories or anywhere in the world, and cannot be used in woman genital,” Dr Daffeh disclosed.
He added: “This can cause chemical dermatitis, it will also cause infection because it is never sterilised. Where the material is been placed is never sterilised, so it will introduce infection but it cannot treat infection.”
According to him, the use of ‘taba’ can cause negative sexual satisfaction as well as cause scars on the genital, adding that it can also cause problems for pregnant women during delivery times thus making the stretching of the vagina difficult. …
voicegambia.com/2021/10/04/dr-daffeh-taba-is-not-medically-or-scientifically-confirmed-to-be-used-on-genital-part/
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Prevalence and Factors Associated with Intra-Vaginal Tobacco Powder Use among Women in The Gambia
— Musa Jaiteh, Olutosin Alaba Awolude, Haddy Tunkara Bah, Joseph Jatta (2023).
Abstract
Background: Intra-vaginal tobacco powder, locally known as „Tabaa,“ is a mixture of powdered tobacco and other substances that women use vaginally for sexual enhancement and other perceived benefits. This issue elicited mixed feelings among Gambians, particularly healthcare professionals. Through a media report, the Ministry of Health issued a warning for women to stop the practice due to the potential negative consequences. Objectives: This study aimed to determine the prevalence and factors associated with intra-vaginal tobacco powder use among women in The Gambia. The findings will provide baseline information regarding the extent of intra-vaginal tobacco usage and the factors promoting them to enable the ministry of health and relevant stakeholders to design strategic interventions to combat the practice. … Conclusion: Intra-vaginal tobacco powder use is practised in the Gambia and is highest in rural areas. There is an urgent need for interventions, such as raising awareness to mitigate this practice.
researchgate.net/publication/375571299_Prevalence_and_Factors_Associated_with_Intra-Vaginal_Tobacco_Powder_Use_among_Women_in_The_Gambia
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Health Minister Dr Ahmadou Lamin Samateh talks about tobacco amid rampant reports some Gambian women put the substance in their private part.
facebook.com/Lamin-Njie-official-117754163430076/videos/health-minister-dr-ahmadou-lamin-samateh-talks-about-tobacco-amid-rampant-report/1356504301413783/
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Supreme Islamic Council Advocates For Repeal of FGM Law
— Buba Gagigo. 14.03.2024, Kerr Fatou.
(The Gambia Supreme Islamic Council (GSIC) has issued a fatwa calling for the repeal of the law against Female Genital Mutilation/Circumcision (FGM/C) and urging the Government of The Gambia to reconsider its stance on the law criminalizing female circumcision in the country.)
Representing the SIC, Omar Secka, the First Vice President, highlighted the religious perspective on female circumcision, emphasizing its endorsement in Islamic doctrine. He underscored that female circumcision is not merely a cultural tradition but holds religious significance as a practice endorsed by the Prophet Muhammad.
“The Gambia Supreme Islamic Council (GSIC) is pleased to issue a fatwa to all Muslims in The Gambia regarding the legality of female circumcision. In this regard, the GSIC would like to clarify that female circumcision is not a merely inherited custom, as falsely claimed by those who are clueless about Islamic law. Rather, it is one of the virtues of Islam and among the Sunnah practices dictated by the Messenger of Allah, Peace be Upon Him, who said, “Five practices are characteristics of the Fitra,” of which he mentioned circumcision.,” SIC first vice president Omar Secka said on behalf of the SIC president.
The Gambia Supreme Islamic Council asserts that female circumcision’s legitimacy is supported by several established Hadiths attributed to the Prophet Muhammad, peace be upon him.
“Therefore, Muslim jurists agreed on its legality. Some jurists have even argued that female circumcision is obligatory, whereas others have considered it a recommended act of Sunnah. It was not reported by any of the reliable Muslim scholars denying the legality of female circumcision in the manner prescribed by the Messenger of Allah: peace be upon him. That is because the noble Sharia never recognizes anything that causes harm to people, be it health or physical,” Mr Secka said.
The GSIC also points out that the legal form of female circumcision involves cutting off only a tiny upper part of the clitoris without removing it or touching any part of the labia, which runs contrary to what is known as (FEMALE GENITAL MUTILATION) and does not entail the removal of the genital organ, or what is known as Pharaonic circumcision.
“Muslim Jurists have agreed that this type is illegal because of the harm it inflicts on women. In this context, the GSIC calls on the Government of The Gambia to reconsider the law criminalizing female circumcision and to hold anyone who practices such accountable because, as Muslims, religion is the most precious thing we have in this life. The GSIC would also like to clarify that Allah has decreed female circumcision, and it, therefore, condemns quarters and individuals who denounce the practice and calls on the authorities to hold them accountable,” he concluded.
kerrfatou.com/supreme-islamic-council-advocates-for-repeal-of-fgm-law/
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März 23, 2024 um 5:03 pm
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FATWA MUI TENTANG KHITAN PEREMPUAN
14.08.2011 / 14. August 2011.
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FATWA MUI TENTANG KHITAN PEREMPUAN ADALAH SOLUSI JALAN TENGAH *)
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1. Latar Belakang Fatwa
Masalah khitan perempuan dibahas di MUI setelah mendapat pertanyaan dari Kementerian Negara Pemberdayaan Perempuan. Pertanyaan tersebut muncul disertai data penyimpangan pelaksanaan khitan perempuan di berbagai Negara. Juga dikuatkan oleh penelitian yang dilakukan oleh Population Council terhadap pelaksanaan khitan perempuan di 6 provinsi di Indonesia yang dibiayai oleh USAID dan Ford Foundation..
Bahkan terkait dengan hal itu, Departemen Kesehatan RI, cq. Dirjen Bina Kesejahteraan Masyarakat telah mengeluarkan Surat Edaran tentang Larangan Medikalisasi Khitan Perempuan bagi Petugas Kesehatan.
Di sisi lain terjadi beragam tata cara pelaksanaan khitan bagi perempuan yang tidak jarang berimplikasi terhadap adanya dlarar (bahaya) bagi perempuan. Dalam penelitian yang dilaksanakan di berbagai daerah di Indonesia pun telah terjadi keragaman praktek khitan perempuan : ada yang dengan cara menggores dan mengerik, menusuk , mencubit dan menindik insisi dan eksisi.
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WHO juga telah melakukan klasifikasi praktek sunat perempuan ke dalam 4 type :
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a. pemotongan ”prepuce” dengan atau mengiris/menggores bagian atau seluruh klirotis.
b. Pemotongan klirotis dengan disertai pemotongan sebagian atau seluruh labia minora.
c. Pemotongan bagian atau seluruh alat kelamin luar disertai penjahitan/ penyempitan lubang vagina, dan
d. Tidak terklarisifasi : penusukan, pelubangan, pengirisan/penggoresan terhadap klirotis dan/atau labia, pemotongan vagina, pemasukan bahan jamu yang bersifat korosif ke dalam vagina.
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Dorongan untuk pelarangan khitan perempuan semakin menguat dengan kampanye yang sistimatis dari WHO serta beberapa lembaga donor.
ementara itu, dalam literatur fiqh tidak ditemukan satu pun ulama madzhab fiqh yang mu’tabar (terkenal) melarang praktek khitan prempuan. Bahkan ada kesepakatan bahwa khitan perempuan adalah bentuk keutamaan. Hanya saja terdapat perbedaan hukum fiqh-nya antara sunat dan wajib. Belakangan ada beberapa ulama kontemporer seperti Yusuf Qordowy yang menambah ketentuan hukum ”mubah=boleh”, merujuk pada kenetralan pengertian yang diperoleh dari kata ”makrumah” dalam Hadits Nabi ”Al Khitanu sunnatan lir rijaal makrumatun lin nisaa = Khitan merupakan sunnah (ketetapan Rasul) bagi laki-laki, dan makrumah (kemuliaan) bagi wanita (lihat konsideran Fatwa MUI No.9.A Tahun 2008 tertanggal 7 Mei 2008, terlampir).
Untuk itu penetapan Fatwa tidak lagi seputar hukum khitan bagi perempuan. Karena secara fiqh ketentuan tersebut sudah sangat panjang lebar dijelaskan dalam berbagai literatur, baik klasik maupun kontemporer. Permasalahan yang justru baru adalah adanya trend pelarangan terhadap khitan perempuan secara umum. Bahkan sudah dituangkan dalam kebijakan pemerintah, sekalipun itu hanya Surat Edaran, yang dalam tata perundangan kita tidak mempunyai kekuatan hukum tetap.
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2. Substansi dan Diktum Fatwa
Diktum fatwa MUI tentang hukum pelarangan khitan terhadap perempuan terdiri dari 4 bagian :
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(1) Status Hukum khitan Perempuan
(2) Hukum Pelarangan Khitan terhadap Perempuan
(3) Batas atau Cara khitan Perempuan, dan
(4) Rekomendasi
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Diktum fatwa MUI selengkapnya adalah sbb. :
Pertama : Status Hukum Khitan Perempuan :
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1). Khitan bagi laki-laki maupun perempuan termasuk fitrah (aturan) dan syiar Islam
2). Khitan terhadap perempuan adalah makrumah, pelaksanaannya sebagai salah satu bentuk ibadah yang dianjurkan
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Kedua : Hukum Pelarangan Khitan terhadap Perempuan :
Palarangan khitan terhadap perempuan adalah bertentangan dengan ketentuan syari’ah, karena khitan, baik bagi laki-laki maupun perempuan termasuk fitrah (aturan) dan syiar Islam
Ketiga : Batas dan Cara Khitan Perempuan :
Dalam pelaksanaannya, khitan terhadap perempuan harus memperhatikan hal
hal sebagai berikut :
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1. Khitan perempuan cukup dengan hanya menghilangkan selaput (jaldah/ colum/prapaeputium) yang menutupi klirotis.
2. Khitan prempuan tidak boleh dilakukan secara berlebihan, seperti memotong atau melukai klirotis (insisi dan eksisi) yang mengakibatkan dloror (bahaya dan merugikan)
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Keempat : Rekomendasi :
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1. Meminta kepada pemerintah cq. Departemen Kesehatan untuk menjadikan fatwa ini sebagai acuan dalam penetapan peraturan/regulasi tentang masalah khitan perempuan.
2. Menganjurkan kepada Pemerintah cq. Departemen Kesehatan untuk memberikan penyuluhan dan pelatihan kepada tanaga medis untuk melakukan khitan perempuan sesuai dengan ketentuan fatwa ini.
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Dari diktum fatwa tersebut, sejatinya fatwa MUI ini ingin menegaskan 2 substansi sekaligus, yaitu :
Pertama : menegaskan tindak pelarangan khitan terhadap perempuan.
Kedua : menegaskan tata cara berkhitan bagi perempuan yang sesuai dengan ketentuan syare’ah dan melarang tindakan berlebihan dalam praktek khitan yang menimbulkan bahaya bagi perempuan, baik secara pisik maupun psikis.
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3. Argumentasi atas Penetapan Fatwa :
Fatwa MUI terkait dengan masalah khitan perempuan ini, diawali dengan adanya penegasan bahwa khitan, baik bagi laki-laki maupun perempuan termasuk fitrah (aturan) dan syiar Islam. Pelaksanaannya bagian dari ibadah.
Hal ini menjadi penting untuk ditegaskan terkait dengan adanya kesalahpahaman terhadap posisi khitan. Khitan tidak hanya sekedar kebutuhan medis, namun merupakan bentuk ibadah yang ”dogmatik”. Meski tidak jarang ajaran agama yang bersifat dogmatik tersebut melahirkan hikmah positif. Meskipun secara medis tidak (lebih tepatnya belum) ditemukan manfaat terhadap pelaksanaan khitan bukan serta merta ia menjadi terlarang. Hal ini sangat berbeda dengan cara pandang medik ansich. Cara pandang yang seperti ini dipastikan akan melarang khitan jika tidak ada pertimbangan medis. Selanjutnya secara lebih ekstrim, cara pandang seperti ini akan mengabsahkan gerakan pro-integrasi genital juga melarang khitan laki-laki sebagaimana larangan terhadap khitan terhadap perempuan di Amerika Serikat. Disamping itu, fatwa ini juga mendasarkan pada keumuman ayat tentang perintah mengikuti millah Ibrahim sebagaimana dalam Al Qur’an S.Ali Imran ayat 95, An Nissa ayat 125 serta keumuman tunduk terhadap perintah Allah sebagaimana tersebut dalam Al Qur’an
S.Ali Imran 31 :
S.Ali Imran ayat 95 :
95. Katakanlah: “Benarlah (apa yang difirmankan) Allah”. Maka ikutilah agama Ibrahim yang lurus, dan bukanlah dia termasuk orang-orang yang musyrik.
S.An Nisa ayat 125 :
125. Dan siapakah yang lebih baik agamanya dari pada orang yang ikhlas menyerahkan dirinya kepada Allah, sedang diapun mengerjakan kebaikan, dan ia mengikuti agama Ibrahim yang lurus? dan Allah mengambil Ibrahim menjadi kesayanganNya.
S.Ali Imron ayat 31 :
31. Katakanlah: “Jika kamu (benar-benar) mencintai Allah, ikutilah aku, niscaya Allah mengasihi dan mengampuni dosa-dosamu.” Allah Maha Pengampun lagi Maha Penyayang.
Dalam teori hukum Islam, ibadah itu ada yang berdimensin rasional (ta’aqquli/ ma’qulat al ma’na) dan ada yang dogmatik (ta’abbudi/ghairu ma’qulatal ma’na). Nah khitan sekalipun tidak/belum dapat dinalar sesuai dengan nalar medik sekalipun, ia tetap dan harus eksis sebagai identitas agama atau ibadah.
Penetapan fatwa bahwa pelarangan khitan terhadap perempuan adalah bertentangan dengan syari’ah, didasarkan pada keumuman ayat-ayat Al Qur’an tersebut diatas, Sunnah dan pandangan ulama madzhab yang bersepakat atas kebolehan khitan terhadap perempuan (sebagaimana tersebut dalam konsideran fatwa MUI). Secara tersirat , terdapat adanya konsensus di kalangan ulama mengenai ketidakbenaran tindakan pelarangan khitan terhadap perempuan. Ulama sepakat bahwa khitan terhadap perempuan tidak haram, pun tidak makruh.
Dalil Al Qur’an yang dijadikan landasan fatwa MUI ini adalah keumuman ayat tentang keharusan mengikuti millah Ibrahim, antara lain dalam S.An Nahl ayat 123 :
123. Kemudian kami wahyukan kepadamu (Muhammad): “Ikutilah agama Ibrahim seorang yang hanif” dan bukanlah dia termasuk orang-orang yang mempersekutukan Tuhan.
Dalam Tafsir Al Shan’ani, As Syaukani dll disebutkan bahwa cakupan millah Ibrahim yang hanif antara lain adalah : tauhid, khitan, larangan menikah dengan ibu, anak kandung dan sudara kandung.
Dalam konteks ayat ini ada penjelasan dari hadits shaheh Bukhari Muslim, yang artinya : ”Nabi Ibrahim berkhitan pada usia delapan puluh tahun dengan menggunakan kapak”.
Fatwa MUI ini disamping mempertimbangkan ayat-ayat Al Qur’an tersebut, dilengkapi juga dengan beberapa Hadits dan Fatwa Ulama, yang semuanya menegaskan adanya syare’at khitan bagi perempuan ini dan tidak ada yang melarang dengan hukum haram maupun makruh, dan tak ada satupun yang menegaskan, terlebih menganggapkan sebagai kriminal (perhatikan konsideran Fatwa MUI tersebut dalam mengingat dan memperhatikan.
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4. Fatwa MUI tentang Khitan Perempuan : moderasi antara dua ekstrim
Dari paparan diatas, dapat kita pahami bahwa Fatwa MUI terkait dengan masalah khitan perempuan merupakan langkah moderasi diantara dua ekstrim. Jika digambarkan secara sederhana, penyikapan terhadap masalah khitan perempuan ada dua kutub yang berlawanan :
1) Pihak yang melakukan khitan terhadap perempuan dengan praktek yang secara pasti membahayakan, seperti dengan menjepit dan sejenisnya, menutup dan menjahit vagina , mengambil seluruh klirotis dan labia baik mayora maupun minora, dan praktek lain yang membahayakan, sebagaimana digambarkan terjadi di beberapa negara Afrika Utara.
2) Pihak yang melarang seluruh praktek khitan perempuan, dengan alasan sebagai bentuk kekerasan, mutilasi dan pelanggaran hak asasi manusia. Banyak tulisan yang bernada sangat provokatif dan memaksakan opini bahwa khitan perempuan adalah tindakan kriminal yang harus diberangus. Bahkan tanpa disadari juga dilakukan oleh beberapa dokter serta petugas medis sendiri. Lebih ironis lagi Surat Edaran Dirjen Bina kesehatan Masyarakat Departemen Kesehatan yang ditandatangani oleh Sri Astuti Suparmanto pada tanggal 20 April 2006, juga mengklaim bahwa sunat perempuan sebagai penyebab perusakan alat kelamin perempuan , tanpa ada penjelasan mengenai khitan yang seperti apa yang masuk kategori merusak itu.
Fatwa MUI berdiri di antara dua ekstrim tsb., karena keduanya, secara akademik maupun keagamaan bertentangan dengan ketentuan normatif yang dikembangkan Islam.
Kepada pihak yang menyatakan pelarangan mutlak terhadap khitan perempuan secara agama jelas bertentangan, sebagaimana tersebut dalam diktum kedua Fatwa tersebut di muka.
Namun demikian fatwa MUI tidak menutup mata terhadap fakta adanya berbagai praktek khitan perempuan yang menimbulkan bahaya. Untuk itu untuk mengindari adanya bahaya akibat penyimpangan terhadap praktek khitan perempuan, Fatwa MUI juga menegaskan mengenai batasan atau tata cara khitan perempuan sesuai dengan ketentuan syari’ah, sebagaimana tersebut dalam diktum ketiga fatwa MUI di muka.
Penentuan batasan atau tatacara khitan tersebut didasarkan pada petunjuk yang diberikan Nabi SAW yang menekankan 3 prinsip, yaitu :
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a. Sedikit saja
b. Tidak berlebihan, dan
c. Tidak menimbulkan bahaya
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Dalam keterangan dalam Haditsnya (secara rinci ada dalam konsideran fatwa), Rasulullah SAW hanya memperbolehkan pemotongan itu dilakukan dengan syarat tidak berlebihan, sehingga tidak menyebabkan bahaya, seperti mengurangi fungsi seksual dan dampak psikis lainnya. Dalam elaborasi lebih lanjut, para ulama memberikan penjelasan lebih detail, yang intinya tersebut dalam konsideran Fatwa pada ”memperhatikan”.
Di samping itu, penetapan batas atau tatacara khitan ini juga merujuk pada pendapat beberapa ahli kedokteran, diantaranya kesimpulan dalam presentasi Prof.Dr.Jurnalis Uddin (Fakultas Kedokteran Universitas YARSI Jakarta) yang menegaskan bahwa khitan pada laki-laki hanya memotong preputium penis, mestinya yang dilakukan pada khitan perempuan adalah juga memotong preputium klirotis saja. Dengan demikian khitan terhadap perempuan secara umum sebanding dengan khitan terhadap laki-laki. Hanya saja karena secara anatomis antara keduanya berbeda, maka tatacaranya juga berbeda. Khitan lelaki dilakukan dengan membuang kulup yang menutupi penis (hasyafah), sedang pada perempuan dilakukan dengan membuang kulup yang menutupi klirotis (bizhr).
Fakta terhadap adanya berbagai dampak negatif yang ditemukan, lebih sebagai akibat dari penyimpangan dari ptaktek khitan perempuan tersebut. Untuk itu sebagai tindak lanjut dari langkah moderat dalam penyikapan terhadap masalah khitan perempuan, fatwa MUI diakhiri dengan dua point rekomendasi, sebagaimana tersebut dalam diktum keempat tersebut di muka. Kedua rekomendasi tersebut diberikan mengingat masalah khitan perempuan sebagai sebuah bentuk ibadah (yang dijamin oleh pasal 29 UUD 1945), dalam diskursus hukum Islam termasuk dalam masalah Fiqh Ijtima’i (yang punya dimensi sosial), sehingga membutuhkan intervensi dari pemegang kebijakan publik cq.Pemerintah up.Departemen Kesehatan. Namun mandat tersebut diberikan untuk kepentingan pemberian petunjuk pelaksanaan, fasilitasi, dan desminasi kebijakan mengenai tata cara khitan yang sejalan dengan ketentuan syari’ah sekaligus standar medik. Sedang langkah pelarangan khitan terhadap perempuan merupakan tindakan melampaui mandat tersebut.
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5. Permenkes No. No.1636/MENKES/PER/XI/2010 tentang Sunat Perempuan
Sebenarnya dalam persepektif hukum Islam, penegasan mengenai status hukum khitan perempuan tidak hanya disuarakan oleh MUI, hampir seluruh lembaga keagamaan menegaskan hukum yang sama terkait dengan masalah ini. Bahkan NU dalam muktamarnya ke 32 di Makasar pada tahun 2010 menegaskan bahwa khitan perempuan menurut Imam Syafi’i hukumnya wajib, seperti hukum khitan bagi laki-laki. Muktamar juga menegaskan bahwa pendapat yang melarang khitan perempuan sebenarnya tidak memiliki dalil syar’i.
Atas dasar realitas inilah kemudian Pemerintah, dalam hal ini Kementerian Kesehatan melakukan review atas SE yang bermasalah tersebut, baik dari segi struktur keredaksian maupun konten. Dan anehnya SE inilah yang kemudian dijadikan bahan kampanye kelompok yang mendakwakan larangan sunat perempuan.
Dalam review tersebut seluruh pemangku kepentingan diundang untuk mendiskusikan, mengevaluasi dan memberikan masukan terkait dengan terbitnya SE yang bermasalah itu. Pertemuan tersebut menghadirkan ahli dan sejumlah asosiasi, mulai dari IDI, IDAI, IBI dan juga dari kalangan akademisi. Atas prakarsa Dirjen, pertemuan terus diintensifkan untuk melakukan koreksi dan revisi SE yang bias budaya ini, dan lebih dari itu meregulasi praktek pelaksanaan sunat Perempuan.
Masalah yang selama ini dijadikan alasan pelarangan sunat perempuan adalah tidak adanya SOP (Standar Operating Procedure) dalam pelaksanaan sunat perempuan, sehingga terjadi penyimpangan yang membahayakan. Atas dasar inilah, maka Menteri kesehatan menerbitakan Peraturan Menteri kesehatan No. 1636/MEN-KES/ PER/XI/2010, dalam psl 4 telah mengatur mengenai syarat dan prosedur pelaksanaan sunat perempuan :
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(1). Pelaksanaan Sunat Perempuan dilakukan dengan persyaratan :
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a. diruangan yang bersih
b. tempat tidur/meja tindakan yang bersih
c. alat yang steril
d. pencahayaan yang cukup
e. ada air bersih yang mengalir
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(2). Pelaksanaan sunat perempuan dengan prosedur tindakan sebagai berikut :
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a. cuci tangan dengan sabun dan air bersih yang mengalir selama 10 (sepuluh) menit
b. gunakan sarung tangan steril
c. pasien berbaring telentang, kaki direntangkan secara hati-hati
d. fiksasi pada lutut dengan tangan, vulva ditampakkan
e. cuci vulva dengan povidon iodin 10 %, menggunakan kain kasa
f. bersihkan kotoran (smegma) yang ada diantara frenulum klirotis dan glan klirotis sampai bersih
g. lakukan goresan pada kulit yang menutupi bagian depan klirotis (frenulum klirotis) dengan menggunakan ujung jarumsteril sekali pakai berukuran 20G-22G dari sisi mukosa ke arah kulit, tanpa melukai klirotis
h. cuci ulang daerah tindakan dengan povidon iodin 10 %
i. lepas sarung tangan, dan
j. cuci tangan dengan sabun dengan air bersih yang mengalir
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Billahit Taufieq Wal Hidayah
Yogyakarta, 13 Agustus 2011
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*) Disusun dan disampaikan oleh KRT.Drs.H.Ahmad Muhsin Kamaludingrat, Sekretaris Umum MUI DIY dalam seminar tentang ”Kajian Sunat Perempuan” yang diselenggaran oleh Jaringan Perempuan Yogyakarta pada tanggal 13 Agustus 2011 bertempat di Ruang Paripurna DPRD Kota Yogyakarta.
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muidiy.or.id/fatwa-mui/fatwa-mui-tentang-khitan-perempuan/
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2017
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Egalita : Jurnal Kesetaraan dan Keadilan Gender · Volume 12, No 2, Tahun 2017
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~ 11 ~
KHITAN PEREMPUAN DALAM FATWA MUI NO. 9A TAHUN 2008 DAN PERMENKES NO. 6 TAHUN 2014 PERSPEKTIF MAQASHID AL-SYARI’AH
Erik Sabti Rahmawati dan Lukluil Maknun
Universitas Islam Negeri Maulana Malik Ibrahim Malang
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Abstract
This study aims to (1) find out the foundations affecting the issuance of MUI instruction and PERMENKES, and (2) explain the female circumcision in MUI instruction and PERMENKES by using maqashid al-syari’ah review. This research is a literature research. This study obtained two research results, (1) the basis of the issue of MUI instruction No.9A Year 2008 is to revive the sunnah of circumcision on women as a sign of glorification for women. While the foundation of the publication of PERMENKES is caused by the phenomenon of unhygienic female circumcision practices that tend to eliminate female libido. (2) if reviewed using maqashid al-syari’ah, female circumcision in MUI instruction emphasize on spreading Islam that is hifdz al-diin (keeping religion) and hifdz al-nafs (keep spirit). While female circumcision in PERMENKES more emphasis on hifdz al-nafs (keeping spirit), because if the implementation of the circumcision by eliminating totally or part of female genital organs, then it will adversely affect the physical and also psychological woman.
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Abstrak
Penelitian ini bertujuan untuk (1) mengetahui landasan-landasan yang mempengaruhi terbitnya fatwa MUI dan PERMENKES, dan (2) menjelaskan khitan perempuan dalam fatwa MUI dan PERMENKES dengan menggunakan tinjauan maqashid al-syari’ah. Penelitian ini berupa literature research (penelitian kepustakaan). Kemudian pendekatan yang digunakan dalam penelitian ini adalah pendekatan komparatif dengan tujuan untuk memperoleh persamaan dan perbedaan tentang khitan perempuan dalam Fatwa MUI No.9A Tahun 2008 dan PERMENKES No.6 Tahun 2014. Dalam penelitian ini diperoleh dua hasil penelitian, (1) landasan terbitnya Fatwa MUI No.9A Tahun 2008 ialah untuk menghidupkan sunnah adanya khitan pada perempuan sebagai tanda pemuliaan bagi para perempuan. Sedangkan landasan terbitnya PERMENKES ialah disebabkan oleh adanya fenomena praktek khitan perempuan yang tidak higienis yang cenderung menghilangkan libido perempuan. (2) jika ditinjau menggunakan maqashid al-syari’ah, khitan perempuan dalam fatwa MUI menekankan pada syiar Islam yaitu hifdz al-diin (menjaga agama) dan hifdz al-nafs (menjaga jiwa). Sedangkan khitan perempuan dalam PERMENKES lebih menekankan pada hifdz al-nafs (menjaga jiwa), karena jika pelaksanaan khitan tersebut dengan menghilangkan secara total atau sebagian dari organ kelamin wanita, maka itu akan berdampak buruk pada fisik dan juga psikis seorang perempuan.
… Downloads 7939-21494-1-SM.pdf
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FATWA MUI NO. 9A TAHUN 2008 DAN PERMENKES NO. 6 TAHUN 2014 TENTANG KHITAN BAGI PEREMPUAN DALAM PERSPEKTIF MAQASHID AL-SYARI’AH
[ Thesis. Maknun, Lukluil (2017) Fatwa MUI no.9A tahun 2008 dan PERMENKES No.6 tahun 2014 tentang khitan bagi perempuan dalam perspektif maqashid al-syari’ah ]
e t h e s e s.uin-malang.ac.id/9334/1/13210011.pdf
e t h e s e s.uin-malang.ac.id/view/creators/Maknun=3ALukluil=3A=3A.html
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März 23, 2024 um 5:03 pm
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20.03.2013, Majelis Ulama Indonesia (MUI) Jawa Timur (MUI JATIM).
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MUI JATIM: Khitan perempuan bukan mutilasi
Majelis Ulama Indonesia (MUI) Jawa Timur menegaskan khitan perempuan tidak dilarang di Indonesia, karena tindakan tersebut termasuk hal yang dianjurkan dalam agama Islam.Demikian disampaikan Ketua MUI Jatim Abdussomad Bukhori menanggapi penolakan dari WHO yang menyatakan sunat perempuan atau female genital mutilation (FGM) adalah salah satu bentuk pelanggaran hak asasi manusia.
„Kalau praktik ini dilarang, itu berlebihan, melebihi kewenangan yang dibolehkan oleh ajaran Islam,“ kata Abdussomad, Rabu (20.03.2013).
Dalam pandangan Abdussomad, banyak pihak di Indonesia yang salah paham dengan fatwa MUI tentang khitan perempuan. Dalam fatwa disebutkan bahwa Islam tidak setuju dengan praktik khitan yang bukan dilakukan oleh petugas yang profesional. „Kami juga tidak setuju bila khitan itu dilakukan dengan mutilasi atau memotong dalam jumlah besar,“ kata Abdussomad.
Cara yang benar menurut Islam, adalah dengan sekedar melakukan penorehan atau hanya menghilangkan selaput yang menutupi klitoris. Khitan perempuan tidak boleh dilakukan secara berlebihan, seperti memotong atau melukai klitoris yang mengakibatkan bahaya dan merugikan. „Sudah banyak yang paham dengan prosedur ini dan praktik ini tidak akan menyebabkan penderitaan. Kalau ini dilakukan terhadap bayi, bukan sesuatu yang perlu dirisaukan,“ Jelasnya.
Ia juga menegaskan bahwa praktik sunat perempuan di Indonesia berbeda dengan yang dilakukan di beberapa negara di Afrika, yang menurutnya berlebihan, sehingga menyebabkan infeksi dan gangguan dalam reproduksi. Karena itu, MUI Jatim secara tegas meminta kepada pemerintah, agar rumah sakit menyediakan tenaga medis profesional yang bisa menangani khitan perempuan. (fad)
kominfo.jatimprov.go.id/berita/34610
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März 23, 2024 um 5:04 pm
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(Indonesia)
Hukum Sunat Perempuan
M. Asrorun Ni’am Sholeh, MA menjelaskan, hukum sunat perempuan sebagai bagian syiar Islam yang tidak boleh dilarang, tapi juga tidak wajib
— 31.01.2023 · Kementerian Agama Provinsi Bali · KemenAg-Bali
bali.kemenag.go.id/denpasar/berita/43888/hukum-sunat-perempuan
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Kementerian Agama
The Ministry of Religious Affairs
Ministerium für Religionsangelegenheiten
Motto: “ikhlas beramal” · “aufrichtiger Dienst”
en.wikipedia.org/wiki/Ministry_of_Religious_Affairs_(Indonesia)
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März 24, 2024 um 5:50 pm
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Is female circumcision permissible
— 08.10.2011, Sheikh Assim al-Hakeem (عاصم الحكيم), Assim bin Luqman al-Hakeem (عاصم بن لقمان الحكيم)
oVHwTxJ_EDY
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März 24, 2024 um 5:52 pm
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Female Genital Mutilation: A Muslim Problem? · Dr. Shabir Ally
— 18.09.2017, Let the Quran Speak.
According to UNICEF, female genital mutilation, FGM, affects more than 200 million women worldwide. Is this a practice that is permissible in Islam? We get Dr. Shabir’s thoughts on this issue.
zE-8mA959jk
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März 25, 2024 um 1:32 am
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Female Genital Mutilation: A global concern
(2024 update) The report reveals that over 230 million girls and women worldwide have undergone FGM – a 15 per cent increase, or 30 million more girls and women, compared to the data released eight years ago. The largest share of the global burden is found in African countries, with over 144 million cases, followed by over 80 million in Asia and over 6 million in the Middle East. FGM is also practised in small, isolated communities and among diasporas globally.
07.03.2024
data.unicef.org/resources/female-genital-mutilation-a-global-concern-2024/
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Plus de 230 millions de filles et de femmes ont subi des mutilations génitales féminines
unicef.fr/article/plus-de-230-millions-de-filles-et-de-femmes-ont-subi-des-mutilations-genitales-feminines/
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Weltweit leben mehr als 230 Millionen von Genitalverstümmelung (englisch female genital mutilation, kurz: FGM) betroffene Frauen. Laut einem neuen Bericht des Kinderhilfswerks UNICEF ist das ein Anstieg um 15 Prozent im Vergleich zur letzten Schätzung aus dem Jahr 2016.
Die meisten betroffenen Mädchen und Frauen leben hier:
► in Afrika (144 Millionen)
► in Asien (80 Millionen)
► im Nahen Osten (sechs Millionen)
Auch in Einwanderungsländern in anderen Teilen der Welt werden Mädchen und Frauen an ihren Genitalien verstümmelt.
(08.03.2024, ZDF)
zdf.de/nachrichten/panorama/gewalt-gegen-frauen-genitalverstuemmelung-unicef-100.html
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UNICEF
Das Kinderhilfswerk der Vereinten Nationen (ursprünglich: englisch United Nations International Children’s Emergency Fund, seit 1953: United Nations Children’s Fund, UNICEF) ist eine Sonderorganisation der Vereinten Nationen und fungiert als eine ihrer entwicklungspolitischen Organe. Sie wurde am 11. Dezember 1946 gegründet, zunächst um Kindern in Europa nach dem Zweiten Weltkrieg zu helfen. Heute arbeitet die Organisation weltweit in über 190 Staaten und Territorien. Der Schwerpunkt der Arbeit liegt in Entwicklungsländern und in den Krisengebieten der Erde. Dort unterstützt UNICEF Kinder und Mütter in den Bereichen Gesundheit, Familienplanung, Hygiene, Ernährung sowie Bildung und leistet humanitäre Hilfe in Notsituationen. Außerdem setzt sich UNICEF politisch für die Kinderrechte ein, so etwa im Einsatz gegen den Missbrauch von Kindern als Soldaten oder für den Schutz von geflüchteten Kindern.
de.wikipedia.org/wiki/UNICEF
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“Together, we can end FGM in The Gambia.”
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März 25, 2024 um 2:12 am
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Malaiisch berkhatan bagi wanita, indonesisch sunat perempuan, chitan al-inath, die Islamische FGM.
“Hukuman Pemotongan Genitalia Wanita”
— 2009, Muzakarah 86, JAKIM (Jabatan Kemajuan Islam Malaysia)
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Hukum Pemotongan Genitalia Wanita (Female Genital Mutilation)
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia (Jawatankuasa Muzakarah MKI) telah memutuskan bahawa amalan berkhatan bagi wanita adalah sebahagian daripada syiar Islam yang perlu dilaksanakan oleh umat Islam. Walau bagaimanapun, Islam juga amat mementingkan keselamatan umatnya dan memberikan kelonggaran sekiranya sesuatu amalan atau perbuatan itu boleh mendatangkan kemudharatan pada diri. Sehubungan itu, selaras dengan pandangan Jumhur Ulama‘, Muzakarah bersetuju memutuskan bahawa hukum berkhatan bagi wanita adalah wajib. Walau bagaimanapun, sekiranya ia boleh membawa kemudharatan pada diri, maka ia perlu dielakkan.
(Muzakarah vom Fatwa-Komitee des Nationalen Rates für Islamische Religionsangelegenheiten Malaysias (MKI Muzakarah-Komitee) hat entschieden, dass die Praxis der weiblichen Beschneidung [berkhatan bagi wanita, indonesisch sunat perempuan] Teil der islamischen Lehren ist, die von Muslimen umgesetzt werden müssen. Der Islam ist jedoch auch sehr um die Sicherheit seiner Menschen besorgt und bietet Flexibilität, wenn eine Praxis oder Handlung einem selbst Schaden zufügen kann. Dementsprechend stimmte Muzakarah im Einklang mit den Ansichten der Mehrheit der islamischen Gelehrten (Dschumhur Ulama) zu, zu entscheiden, dass das Gesetz der Beschneidung für Frauen wadschib ist [islamrechtlich obligatorisch]. Wenn es einem jedoch schaden kann, sollte man es vermeiden.)
e-smaf.islam.gov.my/e-smaf/index.php/main/mainv1/fatwa/pr/15253
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Jawatankuasa Muzakarah Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia
e-smaf.islam.gov.my/e-smaf/fatwa/latar_belakang/penubuhan
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Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia Kali Ke-86 yang bersidang pada 21 – 23 April 2009 telah membincangkan Hukum Pemotongan Genitalia Wanita (Female Genital Mutilation). Muzakarah telah memutuskan bahawa amalan berkhatan bagi wanita adalah sebahagian daripada syiar Islam yang perlu dilaksanakan oleh umat Islam. Walau bagaimanapun, Islam juga amat mementingkan keselamatan umatnya dan memberikan kelonggaran sekiranya sesuatu amalan atau perbuatan itu boleh mendatangkan kemudharatan pada diri.Sehubungan itu, selaras dengan pandangan Jumhur Ulama’, Muzakarah bersetuju memutuskan bahawa hukum berkhatan bagi wanita adalah wajib. Walau bagaimanapun, sekiranya ia boleh membawa kemudharatan pada diri, maka ia perlu dielakkan.
[ (…) Jumhur al-Syafi`iyyah, Imam Ahmad dan al-Hanabilah dan pendapat Sahnun daripada Mazhab Maliki mengatakan khatan adalah wajib bagi perempuan. (…) „Die Gemeinschaft der Schafiiten, Imam Ahmad und [mit ihm der Madhhab der] Hanbaliten sowie die Sahnun-Lehrrichtung innerhalb der Rechtsschule der Malikiten bewerten die weibliche Beschneidung als wadschib, verpflichtend. ]
penselburuk2b.blogspot.com/2012/10/hukum-pemotongan-genitalia-wanita.html
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Jumhur al-Syafi`iyyah, Imam Ahmad dan al-Hanabilah dan pendapat Sahnun daripada Mazhab Maliki mengatakan khatan adalah wajib bagi perempuan.
mamalolapapabobo.wordpress.com/tag/khitan/
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Sahnun
Sahnūn ibn Saʿīd at-Tanūchī سحنون بن سعيد التنوخي, Saḥnūn b. Saʿīd at-Tanūḫī (geb. 776 in Kairouan (al-Qairawān); gest. 854 ebenda) führte die malikitische Rechtsschule (Madhhab) des Schulgründers Mālik ibn Anas in Nordafrika ein und begünstigte ihre Ausbreitung bis nach al-Andalus.
de.wikipedia.org/wiki/Sahnūn_ibn_Saʿīd
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Jumhur Ulama: Die Mehrheit der Ulama
(Ulama, islamische Gelehrte, Schariagelehrte. Die Einzahl lautet Alim.)
… Imam al-Suyuti said: [they were] a majority of those who are united in following the right course. This tradition indicates that it is mandatory to follow opinion of the majority (yanbaghi al-‘amal bi qawl al-jumhur). … Jumhur or majority trend, when referring to the majority opinion among the conflicting views of scholars: this does not affect the validity of a minority opinion if it is justified. … The concept is used very often in legal literature. It ordinarily connotes the majority of scholars, usually in connection with an issue that is a subject of disagreement among Muslims. When such disagreement occurs, specialized literature usually gives a variety of opinions. As for that opinion which is held by the majority of scholars, the terms used are ‘the opinion of the majority [of scholars]’ (madhhab al-jumhur or ra’y al-jumhur), ‘the majority of scholars’ (jumhur al-‘ulama’) etc. …
ilmuislamuallaf.blogspot.com/2015/09/jumhur-or-majority.html
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The 2009 Malaysian Female Circumcision Fatwa: State ownership of Islam and the current impasse
Mary J. Ainslie
[ Ainslie, eine für das Umfeld von SIS (Sisters in Islam) usa. typische weitere Islamschönfärberin, redet, insbesondere den für Malaysia hoch relevanten tausendjährigen und obligatorisch mädchenbeschneidenden schafiitischen Fiqh betreffend, auch am Thema Islamische FGM vorbei, bringt aber wichtige Querverweise. ]
Introduction
In May 2009, the Malaysian Fatwa Committee of the National Council on Islamic Religious Affairs (JAKIM) (which regulates Islamic religious affairs within the country) introduced a Fatwa declaring female circumcision to be obligatory (wajib12) for all Muslim women in Malaysia. …
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UMNO
The United Malays National Organisation (Malay: Pertubuhan Kebangsaan Melayu Bersatu; Jawi: ڤرتوبوهن كبڠساءن ملايو برساتو); abbreviated UMNO (/ˈʌmnoʊ/) (امنو) or less commonly PEKEMBAR (ڤکمبر), is a nationalist right-wing political party in Malaysia. As the oldest (but non-continuous) national political party within Malaysia (since its inception in 1946), UMNO has been known as Malaysia’s „Grand Old Party“.
en.wikipedia.org/wiki/United_Malays_National_Organisation
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Saira Shameem, … United Nations Population Fund, Malaysia … She has spent over 12 years within the UN system, and presently heads the United Nations Population Fund country office in Malaysia …
healthsystemsresearch.org/hsr2016/programme/speakers/saira-shameem/
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Saira Shameem, UNFPA Representative in Papua New Guinea
„I have been involved in the field of sexual and reproductive health and rights for over 20 years, both in the UN system as well as with civil society organisations. I have led organisational change, managed culture shifts towards improved performance, and ensured programme delivery alignment with the vision of universal access to sexual and reproductive health and rights within national, regional and international contexts. I have supported programme development and delivery in over 37 countries in the Asia Pacific region in the area of sexual and reproductive health and rights, and raised resources with multiple donors in support of interventions across the development-humanitarian nexus.“
pg.linkedin.com/in/saira-shameem
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In April 2009, the Fatwa Committee of The National Council for Islamic Religious Affairs Malaysia issued an opinion (‘the 2009 fatwa’) that FGC is ‘part of Islamic teachings and should be observed by Muslims[,] except [that,] when the procedure is deemed harmful, it should be avoided’.17 The 2009 fatwa moved FGC from a recommended Islamic practice to a compulsory act of faith. …
A federal non-binding fatwa was published in 2009 by JAKIM, giving the official religious opinionthat FGC is compulsory for Muslim girls. However, Malaysia has also signed and ratified differentinternational conventions, imposing on the country an obligation to observe measures set out inthem to eradicate FGC, …
Jabatan Kemajuan Islam Malaysia (Department of Islamic Development Malaysia) (JAKIM) is thepermanent secretariat of the Fatwa Committee, which consists of 14 muftis – one from each stateand one representing the Federal Territories.10 In Malaysia, the Fatwa Committee issues non-binding opinions or interpretations on issues relating to Islamic law referred to the Committee,and only a fatwa issued by the different states’ fatwa committees and published in the officialgazette will be binding upon Muslims in their respective states. …
Malaysia is keen to differentiate the practice of ‘female circumcision’ from the term ‘female genitalmutilation’ on the grounds of the absence of ‘harm’ from ‘circumcision’. …
Religious‘wisdom’ on the practice, which is felt to be beneficial and not in vain; religious reward forperforming sunat; the preparation of girls for adult life; the perceived lack of physical harm or thesimple passing down of a practice …
[ Auch die Leute von Orchid Project färben den unreformierbaren und totalitären Islam schön, und helfen derart ein wenig mit beim Aufbau der Hakimiyyat Allah. ]
(Country Profile: FGC in Malaysia. March 2024. Orchid Project 2024.)
fgmcri.org/media/uploads/Country Research and Resources/Malaysia/malaysia_country_profile_v1_(march_2024).pdf
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The Orchid Project is a British charity which works towards ending female genital cutting (also known as female genital mutilation or FGC). The Orchid Project is based in London and primarily works to advocate for increased resources towards ending FGC and raising awareness about how the practice can end. They also have programmes with Tostan in West Africa, Feed the Minds in Kenya, and with Senegalese musician and activist Sister Fa.
en.wikipedia.org/wiki/Orchid_Project
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Sister Fa
Bereits 2008 bereiste sie mit Unterstützung des Goethe-Instituts den Senegal und machte sich hier für ihre Kampagne éducation sans mutilation stark. Gemeinsam mit der Frauenrechtsorganisation Terre des Femmes nahm Sister Fa einen Clip zum Thema Stoppt weibliche Genitalverstümmelung auf. Seit September 2009 unterstützt sie eine Kampagne, die sich für den Schutz der Patenmädchen der Hilfsorganisationen Plan International, WorldVision, Kindernothilfe, ChildFund vor Genitalverstümmelung einsetzt. (Siehe auch: Abschnitt Kritik unter Plan International)
de.wikipedia.org/wiki/Sister_Fa
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März 25, 2024 um 5:30 am
Fatou Kinteh
Mit Wirkung zum 1. März 2019 wurde Fatou Sanyang Kinteh von Präsident Adama Barrow zur Ministerin für Angelegenheiten der Frauen, Kinder und Soziales (Minister for Women Affairs, Children, and Social Welfare) in seinem Kabinett ernannt.
[ oberes Video (The Gambia launches the 2022 State of World Population report) ab min 2:39 ]
UNFPA THE GAMBIA
gambia.unfpa.org/en/video/gambia-launches-2022-state-world-population-report
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The 2022 State of World Population focuses on the theme: „Seeing the unseen: the case for action in the neglected crisis of unintended pregnancy.“ The report was launched in The Gambia on 20th May 2022 by the honourable Minister of Gender, Children and Social Welfare on behalf of His Excellency the Vice President of The Gambia. UNFPA THE GAMBIA
XPcs_79OJGg … youtube.com/watch?v=XPcs_79OJGg&t=161s
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März 26, 2024 um 4:03 am
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HUKUM PELARANGAN KHITAN TERHADAP PEREMPUAN
KEPUTUSAN FATWA
MAJELIS ULAMA INDONESIA [ MUI ]
Nomor 9A Tahun 2008
Tentang
HUKUM PELARANGAN KHITAN TERHADAP PEREMPUAN
Majelis Ulama Indonesia, setelah :
MENIMBANG : a. bahwa dewasa ini terjadi penolakan oleh sebagian masyarakat terhadap khitan perempuan.
b. bahwa Departemen Kesehatan Republik Indonesia Cq. Dirjen Bina Kesehatan Masyarakat telah mengeluarkan Surat Edaran tentang Larangan Medikalisasi Sunat Perempuan bagi Petugas Kesehatan;
c. bahwa telah terjadi keragaman praktik khitan perempuan di masyarakat karena ketidak-fahaman batas yang dikhitan;
d. bahwa terhadap persoalan tersebut Kementerian Pemberdayaan Perempuan telah mengajukan permohonan fatwa kepada MUI;
e. bahwa untuk memberikan kepastian hukum dalam syari’at Islam, MUI memandang perlu menetapkan fatwa tentang hukum pelarangan khitan terhadap perempuan.
MENGINGAT : 1. Firman Allah SWT. :
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفاً وَمَا كَانَ مِنَ الْمُشْرِكِينَ
“Kemudian Kami wahyukan kepadamu (Muhammad): „Ikutilah agama Ibrahim seorang yang hanif“ dan bukanlah dia termasuk orang-orang yang mempersekutukan Tuhan”. (QS. an-Nahl[16] : 123)
وَمَنْ أَحْسَنُ دِيناً مِّمَّنْ أَسْلَمَ وَجْهَهُ لله وَهُوَ مُحْسِنٌ واتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفاً وَاتَّخَذَ اللّهُ إِبْرَاهِيمَ خَلِيلاً
“Dan siapakah yang lebih baik agamanya dari pada orang yang ikhlas menyerahkan dirinya kepada Allah, sedang diapun mengerjakan kebaikan, dan ia mengikuti agama Ibrahim yang lurus ? Dan Allah mengambil Ibrahim menjadi kesayanganNya”. (QS. An-Nisaa[4] : 125)
قُلْ صَدَقَ اللّهُ فَاتَّبِعُواْ مِلَّةَ إِبْرَاهِيمَ حَنِيفاً وَمَا كَانَ مِنَ الْمُشْرِكِينَ
“Katakanlah: „Benarlah (apa yang difirmankan) Allah“. Maka ikutilah agama Ibrahim yang lurus, dan bukanlah dia termasuk orang-orang yang musyrik”. (QS. Ali Imran[3]: 95)
قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ
“Katakanlah: „Jika kamu (benar-benar) mencintai Allah, ikutilah aku, niscaya Allah mengasihi dan mengampuni dosa-dosamu.“ Allah Maha Pengampun lagi Maha Penyayang.” (QS. Ali Imran[3]: 31)
قُلْ أَطِيعُواْ اللّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ فَإِنَّ اللّهَ لاَ يُحِبُّ الْكَافِرِينَ
“Katakanlah: „Ta’atilah Allah dan Rasul-Nya; jika kamu berpaling, maka sesungguhnya Allah tidak menyukai orang-orang kafir“. (QS. Ali Imran[3]: 32)
2. Hadis-hadis Nabi SAW :
عن أبي المليح بن أسامة عن أبيه أن النبي صلى الله عليه وسلم قال : الختان سنة للرجال مكرمة للنساء (رواه أحمد في مسنده)
„Bahwa Nabi saw bersabda: Khitan merupakan sunnah (ketetapan rasul) bagi laki-laki dan makrumah (kemuliaan) bagi perempuan (HR. Ahmad)
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ مَرْفُوعًا بِلَفْظِ : يَا نِسَاءَ الْأَنْصَارِ اخْتَضِبْنَ غَمْسًا وَاخْتَفِضْنَ وَلَا تُنْهِكْنَ وَإِيَّاكُنَّ وَكُفْرَانَ النِّعَمِ
Dari Abdullah ibn Umar bahwa Rasulullah SAW bersabda : “Wahai wanita-wanita Anshor warnailah kuku kalian (dengan pacar dan sejenisnya) dan berkhifadhlah (berkhitanlah) kalian, tetapi janganlah berlebihan”. (al-Syaukani dalam Nail al-Author)
عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ إِذَا الْتَقَى الْخِتَانَانِ فَقَدْ وَجَبَ الْغُسْلُ فَعَلْتُهُ أَنَا وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاغْتَسَلْنَا
“Apabila bertemu dua khitan maka wajiblah mandi, aku dan Rasulullah telah melakukannya, lalu kami mandi”. (HR at-Turmudzi, Ibnu Majah dan Imam Ahmad dari ‘Aisyah r.a.)
عَنْ أُمِّ عَطِيَّةَ الْأَنْصَارِيَّةِ أَنَّ امْرَأَةً كَانَتْ تَخْتِنُ بِالْمَدِينَةِ فَقَالَ لَهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُنْهِكِي فَإِنَّ ذَلِكَ أَحْظَى لِلْمَرْأَةِ وَأَحَبُّ إِلَى الْبَعْلِ
Dari Ummu ‘Athiyyah r.a. diceritakan bahwa di Madinah ada seorang perempuan tukang sunat/khitan, lalu Rasulullah SAW bersabda kepada perempuan tersebut: “Jangan berlebihan, sebab yang demikian itu paling membahagiakan perempuan dan paling disukai lelaki (suaminya)”. (HR. Abu Daud dari Ummu ‘Atiyyah r.a.)
عَنِ الضَّحَّاكِ بن قَيْسٍ، قَالَ: كَانَتْ بِالْمَدِينَةِ امْرَأَةٌ تَخْفِضُ النِّسَاءَ، ُقَالُ لَهَا أُمُّ عَطِيَّةَ، فَقَالَ لَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:“اخْفِضِي، وَلا تُنْهِكِي، فَإِنَّهُ أَنْضَرُ لِلْوَجْهِ، وَأَحْظَى عِنْدَ الزَّوْجِ“.
Dari adh-Dhahhak bin Qais bahwa di Madinah ada seorang ahli khitan wanita yang bernama Ummu ‘Athiyyah, Rasulullah SAW bersabda kepadanya : “khifadllah (khitanilah) dan jangan berlebihan, sebab itu lebih menceriakan wajah dan lebih menguntungkan suami”. (HR. at-Tabrani dari adh-Dhahhak)
عَنْ أَبِي هُرَيْرَةَ رِوَايَةً الْفِطْرَةُ خَمْسٌ أَوْ خَمْسٌ مِنْ الْفِطْرَةِ الْخِتَانُ وَالِاسْتِحْدَادُ وَنَتْفُ الْإِبْطِ وَتَقْلِيمُ الْأَظْفَارِ وَقَصُّ الشَّارِبِ
“Lima perkara yang merupakan fitrah manusia : khitan, al-Istihdad (mencukur rambut pada sekitar kemaluan), mencukur bulu ketiak, menggunting kuku, dan memotong kumis. (HR Jama’ah dari Abu Hurairah r.a.).
3. Ijma’ Ulama. Seluruh Ulama sepakat bahwa khitan bagi perempuan merupakan hal yang disyari’atkan.
4. Qa’idah Fiqhiyah
لا اجتهاد مع النص
“Tidak ada ijtihad ketika ada nash”
MEMPERHATIKAN : 1. Fuqaha madzhab sepakat pensyari’atan khitan terhadap perempuan dengan menjelaskan mengenai khitan terhadap perempuan dan tata caranya, yang antara lain dimuat dalam Kutub wa Rasail wa Fatawa Ibn Taimiyah fi al-Fiqh (Maktabah Ibn Taimiyah, juz 21 hal. 114), I’anah al-Thalibin (Beirut: Dar al-Fikr, juz 4, hal. 174), Hawasyi al-Syarwani (Beirut: Dar al-Fikr, juz 1, hal. 142), Mughni al-Muhtaj (Beirut: Dar al-Fikr, juz 4, hal. 202), Minhaj al-Thalibin (Beirut: Dar al-Ma’rifah, juz 1, hal. 136), al-Bahr al-Raiq (Beirut: Dar al-Ma’rifah, juz 1, hal. 61), Fath al-Bari (Beirut: Dar al-Ma’rifah, juz 10, hal 340 dan 347), ‚Aun al-Ma’bud (Beirut: Dar al-Kutub al-Ilmiyyah, juz 14, hal. 123), Nail al-Authar (Beirut: Dar al-Jail, Juz 1, hal. 137), dan Tuhfah al-Ahwadzi (Beirut: Dar al-Kutub al-Ilmiyyah, Juz 8, hal. 28). Hanya saja, para fuqaha berbeda pendapat dalam menentukan hukumnya; madzhab Hanafiyyah, Malikiyyah, dan Hanabilah menyatakan sunnah, sedang Syafi’iyyah menyatakan wajib.
2. Fuqaha madzhab berbeda pendapat dalam menentukan hukum khitan terhadap perempuan; madzhab Hanafiyyah, Malikiyyah, dan Hanabilah menyatakan sunnah, sedang Syafi’iyyah menyatakan wajib, yang antara lain tercantum dalam:
a. Ibnu Qudamah dalam al-Mughni :
فَأَمَّا الْخِتَانُ فَوَاجِبٌ عَلَى الرِّجَالِ ، وَمَكْرُمَةٌ فِي حَقِّ النِّسَاءِ ، وَلَيْسَ بِوَاجِبٍ عَلَيْهِنَّ .
“Khitan itu wajib bagi laki-laki, sedangkan bagi perempuan adalah suatu kemuliaan/kebaikan, tidak wajib bagi mereka” (Ibnu Qudamah, al-Mughni, [Kairo : Maktabah al-Qohiroh, TT], h. 64)
b. Aun al-Ma’bud, Juz 14, hal. 125:
„… وقد أخذ بظاهره أبو حنيفة ومالك فقالا سنة مطلقا وقال أحمد واجب للذكر سنة للأنثى وأوجبه الشافعي عليهما
”Berdasarkan zhahir hadits, Abu Hanifah dan Malik berpendapat bahwa hukum khitan hádala sunnah secara mutlak (baik laki-laki maupun perempuan), Imam Ahmad berpendapat wajib bagi laki-laki dan sunnah bagi perempuan, sedang Imam Syafi’i berpendapat wajib atas keduanya“.
c. Nail al-Authar, Juz 1, hal. 138
واختلف في وجوب الختان فروى الإمام يحيى عن العترة والشافعي وكثير من العلماء أنه واجب في حق الرجال والنساء وعند مالك وأبي حنيفة والمرتضى قال النووي وهو قول أكثر العلماء أنه سنة فيهما وقال الناصر والإمام يحيى أنه واجب في الرجال لا النساء
”Ada perbedaan tentang kewajiban khitan. Imam Yahya, Imam al-Syafi’i dan kebanyakan Ulama menyatakan bahwa khitan wajib bagi lelaki dan perempuan. Demikian juga menurut Malik dan Abi Hanifah. Imam Nawawi memandang khitan hukumnya sunnah bagi lelaki dan perempuan. Imam al-Nashir dan Imam Yahya menyatakan bahwa khitan wajib bagi laki-laki, tidak bagi perempuan“.
d. I’anah at-Thalibin, Juz IV, hal. 198
(قوله: والمرأة الخ) أي والواجب في ختان المرأة قطع جزء يقع عليه اسم الختان وتقليله أفضل لخبر أبي داود وغيره أنه (ص) قال للخاتنة: أشمي ولا تنهكي فإنه أحظى للمرأة وأحب للبعل أي لزيادته في لذة الجماع، وفي رواية: أسرى للوجه أي أكثر لمائه ودمه.
„Yang diwajibkan dalam mengkhitan perempuan adalah memotong bagian yang harus dikhitan. Diutamakan dalam mengkhitan perempuan untuk menggores sedikit saja dari bagian yang harus dikhitan, berdasarkan hadis riwayat Abu Daud dan lainnya: bahwa rasulullah SAW berkata pada tukang khitan perempuan: khitanlah dengan sedikit dan jangan berlebih-lebihan. Khitan bagi perempuan lebih membahagiakan perempuan dan lebih disenangi bagi suami; dalam pengertian menambah kenikmatan hubungan badan. Dalam suatu riwayat „lebih menceriakan wajah, yakni lebih banyak aura dengan aliran air muka dan darah“.
d. DR. Wahbah az-Zuhaili dalam Kitab al-Fiqh al-Islami wa Adillatuhu
“Khitan pada perempuan ialah memotong sedikit mungkin dari kulit yang terletak pada bagian atas farj. Dianjurkan agar tidak berlebihan, artinya tidak boleh memotong jengger yang terletak pada bagian paling atas dari farj, demi tercapainya kesempurnaan kenikmatan waktu bersenggama”. (Wahbah az-Zuhaili, al-Fiqh al-Islami wa Adillatuhu, [Damaskus : Daar al-Fikr al-Islami] Jilid I, h. 356)
e. Syaikh Jad al-Haq Syaikh al-Azhar, Buhust wa Fatawa Islamiyah fi Qhadhaya Mu’ashirah.
ومن هنا: اتفقت كلمة فقهاء المذاهب على أن الختان للرجال والنساء من فطرة الإسلام وشعائره، وأنه أمر محمود، ولم ينقل عن أحد من فقهاء المسلمين فيما طالعنا من كتبهم التي بين أيدينا – قول يمنع الختان للرجال أو النساء، أو عدم جوازه أو إضراره بالأنثى، إذا هو تم على الوجه الذي علمه الرسول صلى الله عليه وسلم لأم حبيبة في الرواية المنقولة آنفا.
أما الاختلاف في وصف حكمه، بين واجب وسنة ومكرمة، فيكاد يكون اختلافا في الاصطلاح الذي يندرج تحته الحكم
Dari keterangan ini dapat disimpulkan bahwa seluruh mazhab dalam fiqih sepakat bahwa sesungguhnya khitan bagi laki-laki dan perempuan adalah bagian dari fitrah dan syi’ar Islam. Khitan pada dasarnya adalah perkara terpuji, dan sepanjang penelaahan kami atas kitab-kitab fiqih, tidak ada satupun ahli fiqih yang melansir sebuah pendapat yang melarang khitan bagi laki-laki dan perempuan, atau pendapat yang melarang atau menganggap adanya bahaya (dharar) khitan bagi perempuan. Hal tersebut karena telah sesuai dengan apa yang diajarkan oleh rasulullah SAW kepada Ummu Habibah sebagaimana riwayat yang dilansir di depan.
Sedangkan adanya perbedaan dalam tata cara (sifat) dan hukumnya antara wajib, sunnah, atau makramah, maka semata-mata perbedaan tersebut dalam istilah yang ada di bawahnya.
2. Penjelasan dari Kementerian Pemberdayaan Perempuan, Departemen Kesehatan RI, Ikatan Bidan Indonesia (IBI), dan Prof. DR. Jurnalis Udin dalam rapat Komisi Fatwa MUI, yang pada intinya menggambarkan adanya resiko khitan perempuan disebabkan oleh tata cara khitan yang tidak sesuai dengan ketentuan syara‘.
3. Pendapat Komisi Fatwa dalam rapat tanggal 9 Desember 2006/18 Dzulqo’dah 1427 H, tanggal 3 Mei 2008, dan tanggal 7 Mei 2008.
Dengan memohon ridha Allah SWT
MEMUTUSKAN
MENETAPKAN : FATWA TENTANG HUKUM PELARANGAN KHITAN TERHADAP PEREMPUAN
Pertama : Status Hukum Khitan Perempuan
1. Khitan, baik bagi laki-laki maupun perempuan, termasuk fitrah (aturan) dan syiar Islam.
2. Khitan terhadap perempuan adalah makrumah, pelaksanaannya sebagai salah satu bentuk ibadah yang dianjurkan.
Kedua : Hukum Pelarangan Khitan terhadap Perempuan
Pelarangan khitan terhadap perempuan adalah bertentangan dengan ketentuan syari’ah karena khitan, baik bagi laki-laki maupun perempuan, termasuk fitrah (aturan) dan syiar Islam.
Ketiga : Batas atau Cara Khitan Perempuan
Dalam pelaksanaannya, khitan terhadap perempuan harus memperhatikan hal-hal sebagai berikut:
1. Khitan perempuan dilakukan cukup dengan hanya menghilangkan selaput (jaldah/colum/praeputium) yang menutupi klitoris.
2. Khitan perempuan tidak boleh dilakukan secara berlebihan, seperti memotong atau melukai klitoris (insisi dan eksisi) yang mengakibatkan dlarar.
Keempat : Rekomendasi
1. Meminta kepada Pemerintah cq. Departemen Kesehatan untuk menjadikan fatwa ini sebagai acuan dalam penetapan peraturan/regulasi tentang masalah khitan perempuan.
2. Menganjurkan kepada Pemerintah cq. Departemen Kesehatan untuk memberikan penyuluhan dan pelatihan kepada tenaga medis untuk melakukan khitan perempuan sesuai dengan ketentuan fatwa ini.
Ditetapkan di : Jakarta
Pada tanggal : 1 Jumadil Awal 1429 H
7 Mei 2008 M
MAJELIS ULAMA INDONESIA
KOMISI FATWA
Ketua
Dr. KH. ANWAR IBRAHIM, MA
Sekretaris
Drs. H. HASANUDIN, M.Ag
zulkifli-ibrahim.blogspot.com/2012/01/hukum-pelarangan-khitan-terhadap.html
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März 26, 2024 um 4:09 am
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Melihat Tradisi Sunat Perempuan di Indonesia
— 10.08.2017, kumparan.
Indonesia termasuk salah satu negara dengan angka sunat perempuan yang tinggi. Berdasarkan laporan UNICEF tahun 2016, Indonesia berada di peringkat ketiga tertinggi di dunia dalam praktik sunat perempuan terhadap anak berusia 0 hingga 14 tahun.
Memiliki populasi penduduk Islam terbesar di dunia, Indonesia memang memiliki masyarakat yang sebagian di antaranya meyakini sunat perempuan merupakan anjuran atau perintah agama. Hanya, sunat perempuan di Indonesia tidak menggunakan metode ekstrem–kerap disebut khitan firauni–seperti di Afrika. Islam bahkan melarang sunat perempuan dilakukan berlebihan, semisal dengan memotong seluruh klitoris.
Hadis Riwayat Al Khatib dalam Tarikh 5/327 menyebutkan, “Apabila engkau mengkhitan wanita, sisakanlah sedikit. Jangan potong (… klitoris [„The Arabic word baZr [baẓr] does not mean „prepuce of the clitoris“, it means the clitoris itself“]) semuanya, karena itu lebih bisa membuat ceria wajah dan lebih disenangi oleh suami.”
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„The Arabic word bazr does not mean „prepuce of the clitoris“, it means the clitoris itself (cf. the entry in the Arabic-English Dictionary). The deceptive translation by Nuh Hah Mim Keller, made for Western consumption, obscures the Shafi’i law, given by ‘Umdat al-Salik, that circumcision of girls by excision of the clitoris is mandatory. This particular form of female circumcision is widely practiced in Egypt, where the Shafi’i school of Sunni law is followed.“
answering-islam.de/Sharia/fem_circumcision.html
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März 26, 2024 um 11:14 pm
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“Circumcision is obligatory (for every male and female) by cutting off the piece of skin on the glans of the penis of the male, but circumcision of the female is by cutting out the baẓr (بظر), the clitoris. (This is called ḫifāḍ.)”
شهاب الدين ابن النقيب المصري
(702 – 769 (ه))
— Shihabuddin Ahmad ibn al-Naqib al-Misri (1302 – 1367), Egyptian Sunni Shafi’i scholar and author of Umdat as-Salik wa Uddat an-Nasik (Reliance of the Traveller)
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[ Islamic FGM = خفاض ḫifāḍ Chifad / خفض ḫafḍ Chafd – wörtlich das Herabbringen, Absenken, Eintiefen, Hinunterdrücken, Minimieren, Dämpfen, Kürzen, anglisiert khifad / khafd. Das Religionsrecht der Schafiiten ist einsehbar im Umdat as-Salik wa Uddat an-Nasik, Das Vertrauen des Reisenden und Rüstzeug des Anbetenden, das Schihabuddin Abu al-Abbas Ahmad ibn al-Naqib al-Misri (1302 – 1367) verfasste; ins Englische als: Reliance of the Traveller: The Classic Manual of Islamic Sacred Law. ]
answering-islam.org/Index/C/circumcision.html
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Die Sprache der Beschneidung
Ibn al-Qaiyims Kapitel über die Beschneidung beginnt mit einem Abschnitt, der einige sprachlichen Erklärungen enthält. Der Autor erläutert, dass männliche und weibliche Beschneidung beide ḫitān genannt werden, aber auch die Stelle des Körpers, an der die Beschneidung vorgenommen wird, ḫitān heißt. Das belegt er anhand des folgenden Hadith: „Wenn sich die beiden Beschneidungsstellen treffen, dann wird ein Ghusl obligatorisch“ (Iḏā iltaqā al-ḫitānāni waǧaba al-ġusl; TM 219). Als ghusl wird in der islamischen Normenlehre eine große Waschung bezeichnet, die den gesamten Körper einschließt. Sie steht der kleinen Waschung wuḍūʾ gegenüber, die nach Ereignissen wie der Verrichtung der Notdurft oder Schlaf obligatorisch wird und bei der nur Gesicht, Hände und Füße gewaschen und die Haare überstrichen werden. Die Beschneidungsstelle (ḫitān) des Mannes ist der „runde Rand unterhalb der Eichel“ (al-ḥarf al-mustadīr ʿalā asfal al-ḥašafa), die Beschneidungsstelle der Frau „die Haut oberhalb der Geschlechtsöffnung, die wie ein Hahnenkamm aussieht“ (al-ǧilda ka-ʿurf ad-dīk fauq al-farǧ). Offensichtlich meint Ibn al-Qaiyim hier die äußeren Schamlippen. Allerdings ist nicht klar, ob sie seiner Ansicht nach vollständig entfernt werden sollten, denn er erklärt, dass der ḫitān der Frau die Haut ist, die nach dem Schnitt bestehen bleibt (al-ǧilda allatī tabqā baʿd al-qaṭʿ). Am Ende des Abschnitts erklärt Ibn al-Qaiyim, dass es insgesamt mehr als 300 normative Regeln (aḥkām) gibt, die sich an das Zusammentreffen der beiden Beschneidungsstellen von Mann und Frau knüpfen; …
… Neben ḫitān, so wird in dem Kapitel ebenfalls erklärt, gibt es im Arabischen noch zwei spezielle Begriffe, die allein die weibliche bzw. männliche Beschneidung bezeichnen, nämlich ḫafḍ und iʿḏār. Hinsichtlich der Definition von ḫafḍ zitiert unser Autor noch an späterer Stelle den schafiitischen Gelehrten al-Māwardī mit der folgenden Aussage (gest. 1058): „Was den ḫafḍ der Frau anlangt, so ist es das Zurückschneiden der Haut des Geschlechtsteils oberhalb des Eintrittsortes des Penis und der Harnöffnung auf die Wurzel, die wie ein Kern ist. Von ihm wird die überstehende Haut abgenommen, aber nicht die Wurzel“ (TM 279). Dieser Definition lässt sich entnehmen, dass sich ḫafḍ offenbar nicht auf die Schamlippen, sondern nur auf die Vorhaut der Klitoris bezog. Von mehreren Frauen in der Umgebung des Propheten ist bekannt, dass sie sich als „Klitoris-Beschneiderinnen“ (muqaṭṭiʿāt al-buẓūr) betätigten.25
Der Unbeschnittene wird auf Arabisch al-aġlaf bzw. al-aqlaf genannt. Die beiden Begriffe sind von den Substantiven ġulfa bzw. qulfa abgeleitet, die die Vorhaut bezeichnen, die bei der Beschneidung abgetrennt wird (TM 219). Die unbeschnittene Frau wird analog als die qalfāʾ bezeichnet (TM 274). …
Aḥmad ibn Hanbal soll gefragt worden sein: „Wenn ein Mann in der Hochzeitsnacht bei seiner Frau entdeckt, dass sie nicht beschnitten ist, muss sie sich dann selbst beschneiden?“ Darauf soll er geantwortet haben: „Die Beschneidung ist eine ‚gute Handlungsweise‘ (sunna ḥasana)“ (TM 232). Allerdings gibt es von Aḥmad ibn Ḥanbal zwei Überlieferungen zur weiblichen Beschneidung: nach einer hielt er sie für obligatorisch, nach der anderen nur für eine Sunna (TM 237, 281). …
Auch die weibliche Beschneidung wird von Ibn al-Qaiyim abrahamitisch begründet. Nach einer Erzählung, die auch in vielen anderen islamischen Werken überliefert wird,35 hatte Sara, nachdem Hagar von Abraham schwanger wurde, einen Eifersuchtsanfall und gelobte, Hagar drei Körperteile abzuschneiden. Da Abraham fürchtete, dass sie, um ihren Schwur zu erfüllen, Hagar Nase und beide Ohren abschneiden könnte, gebot er ihr, Hagars Ohren zu durchbohren und sie an den Genitalien zu beschneiden, um ihr so ermöglichen, Hagar zu schonen und doch ihren Eid zu erfüllen. Beide Eingriffe seien dann nachfolgend zu einer Sunna bei den Frauen geworden (TM 272). Beschneidung und Stechen von Ohrlöchern bei neugeborenen Mädchen gelten bis heute noch in einigen islamischen Ländern als Sunna. In indonesischen Krankenhäusern werden sie nach der Geburt von Mädchen sogar standardmäßig durchgeführt.36 Ibn al-Qaiyim meint, dass sich die Beschneidung der Frau auf den Schwur von Sara zurückführen lässt (TM 281).
Das ritualrechtliche Argument: Beschneidung als notwendige Reinheit [ Tahara ] [ ṭahāra ] [ طهارة ]
Eine völlig andere Argumentationsline bei der Begründung des obligatorischen Charakters der Beschneidung stützt sich auf die islamischen Reinheitsregeln. Demnach sind beim Unbeschnittenen rituelle Waschung (wuḍūʾ) und rituelles Gebet (ṣalāt) ungültig, … Dieses Argument wird allerdings nur für die männliche Beschneidung ins Feld geführt, nicht für die weibliche. Aḥmad ibn Ḥanbal meinte deswegen auch, dass männliche Beschneidung strenger (ašadd) gehandhabt werden müsse, bei Frauen sei die Sache unwichtiger (ahwan) (TM 281).
Das magische Argument: Abwehr des Satans
Ein weiteres Argument, auf das unser Autor zurückgreift, um männliche und weibliche Beschneidung zu begründen, möchte ich als magisch bezeichnen. Ibn al-Qaiyim weist darauf hin, dass allen Fiṭra-Bräuchen ein Ziel gemeinsam ist, nämlich die unsauberen überschüssigen Teile (al-faḍalāt al-mustaqḏara) des Körpers zu entfernen, die der Satan gern mag und in denen er die Nähe des Menschen sucht (TM 234). Dazu gehören das Schamhaar, das Achselhaar, der Schnurrbart, die Finger- und Fußnägel und die Vorhaut, zu der er eine ganz besondere Beziehung hat. „Der Satan“, so erklärt Ibn al-Qaiyim „verbirgt sich unter all diesem und wird dort ansässig, so dass er in den Penis des unbeschnittenen Mannes und das Genitale der unbeschnittenen Frau in einer Weise hineinbläst, wie er es beim Beschnittenen nicht tut“ (TM 274). …
Das ästhetische Argument: Verschönerung des Körpers
Auch ein ästhetisches Argument wird von Ibn al-Qaiyim angeführt. So erklärt er, dass in der Beschneidung eine Verzierung (tazyīn) und Verschönerung (taḥsīn) der angeborenen Gestalt liege, und schreibt: „Welcher Schmuck ist schöner als die Entfernung dessen, was von der Vorhaut, dem Schamhaar, dem Achselhaar, dem Schnurbarthaar und den Nägeln zu lang ist und übersteht! … Doch ist die Vorhaut an ihrem Ort noch hässlicher als die langen Nägel, der lange Schnurrbart und das unanständig lange Schamhaar. Für denjenigen, der einen gesunde Empfindung (ḥiss salīm) hat, liegen die Hässlichkeit der Vorhaut und die Verschönerung, die sich aus ihrer Entfernung ergeben, auf der Hand“ (TM 274).
Ibn al-Qaiyim sieht also in der Beschneidung, ähnlich wie einige Männer im heutigen Japan,41 auch ein Mittel der kosmetischen Verschönerung des Körpers. Ob er nur den männlichen Körper meint oder auch den weiblichen Körper einschließen will, geht aus seinen Ausführungen nicht eindeutig hervor.
Das regulatorische Argument: Temperierung des sexuellen Begehrens Ibn al-Qaiyim macht deutlich, dass er die Beschneidung als ein Mittel zur Regulierung (taʿdīl) des sexuellen Begehrens (šahwa) sieht. Wenn dieses nämlich übermäßig werde, lasse es den Menschen zum Tier werden, wenn es dagegen gar nicht existiere, mache es ihn zum leblosen Körper. Wie beim aristotelischen Mesotes-Ideal geht es also darum, die Mitte zwischen zwei Extremen zu halten. Unbeschnittenheit führt seiner Auffassung nach zu einem ungesunden Übermaß an sexuellem Begehren, die sogar damit einhergehen kann, dass die betreffenden Menschen einen Ansehensverlust erleiden: „Deshalb siehst Du, dass der unbeschnittene Mann und die unbeschnittene Frau vom Geschlechtsverkehr nie genug bekommen können. Und deswegen wird der Ausdruck ‚Sohn einer Unbeschnittenen‘ (ibn al-qalfāʾ) als Schimpfwort verwendet“ (TM 274).
Den Gedanken, dass Beschneidung der Regulierung des Begehrens dient, verdeutlicht Ibn al-Qaiyim anhand von Hadithen, die davon berichten, dass Muḥammad eine Beschneiderin in Medina anwies, nicht zu tief zu schneiden: „Wenn Du beschneidest, dann nimm nur einen Hauch weg und übertreibe nicht, denn das macht sie angesehener und verschafft ihr mehr Ansehen bei ihrem Ehemann“ (TM 274 f.). Ibn al-Qaiyim gibt dazu die folgende Erklärung: „Das bedeutet, dass, wenn die Beschneiderin die Beschneidungshaut entfernt, sich das Begehren der Frau abschwächt und sich das Ansehen (ḥaẓwa) bei ihrem Ehemann verringert. Umgekehrt wird, wenn sie sie (diese Haut) bestehen lässt und nichts von ihr wegnimmt, ihre sinnliche Begierde (ġulma) zu groß. Wenn sie aber etwas wegnimmt und etwas bestehen lässt, dann ist dies eine Regulierung (taʿdīl) für die Natur und das Begehren“ (TM 275 f.).
Das Argument, das Beschneidung mit der Regulierung sexuellen Begehrens begründet, wird zwar auf Männer und Frauen angewendet, zeigt aber eindeutig eine stärkere Ausrichtung auf die Frau. In diesem Zusammenhang lohnt es sich auch noch einmal den Ausdruck ḫafḍ in Erinnerung zu rufen, der speziell für die weibliche Beschneidung verwendet wird. Er hat wörtlich die Bedeutung von ‚Herabsetzung‘, ‚Senkung‘, ‚Verringerung‘, ‚Dämpfung‘. Es geht also bei der weiblichen Beschneidung vornehmlich um die Dämpfung weiblicher Lust.42 Dämpfung der Lust heißt aber nicht Tötung der Lust. Ibn al-Qaiyim macht deutlich, dass er der Frau zumindest einen Teil des sexuellen Genusses erhalten will. Die Begründung dafür geht allerdings den Umweg über den Mann: Erhaltenswürdig ist eigentlich nicht der sexuelle Genuss der Frau per se, sondern das Ansehen bzw. in einer polygamen Ehe die Favoritinnenstellung (ḥaẓwa) der Frau bei ihrem Ehemann. Impliziert wird hierbei, dass ein Mann beim sexuellen Umgang mit einer lustlosen oder frigiden Frau keine Freude hat und dann das Interesse an ihr verliert.
— Patrick Franke: Begründungen männlicher und weiblicher Beschneidung im vormodernen Islam: Ibn Qaiyim al-Ǧauzīya als Beispiel.
in: Klaus van Eickels und Christine van Eickels (Hrsg.)
(In: Gebote – Verbote. Von Klaus van Eickels und Christine van Eickels (Hrsg.). Normen und ihr sozialer Sinn im Mittelalter. Band 9, Bamberger interdisziplinäre Mittelalterstudien. Vorträge und Vorlesungen. Hrsg. vom Zentrum für Mittelalterstudien der Otto-Friedrich-Universität Bamberg.)
fis.uni-bamberg.de/server/api/core/bitstreams/525457d5-63f4-440e-9054-60882be0111e/content
uni-bamberg.de/islamwissenschaft/personen/prof-dr-patrick-franke/publikationen/
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What does خفض (khafd) mean in Arabic?
wordhippo.com/what-is/the-meaning-of/arabic-word-18678ba977e532dbd1579eee58ed8fda6a989791.html
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طهارة
ṭahāra
Tahara
en.wikipedia.org/wiki/Ritual_purity_in_Islam
de.wikipedia.org/wiki/Tahāra
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Without a law, will the FGM ban in Gambia be upheld?
— Omono Eremionkhale, 27.11.2015, Ventures Africa.
President Yayah Jammeh of the Gambia has banned the practice of Female Genital Mutilation (FGM). He outlawed the practice in the country on the 23rd of November 2015, declaring that the ban will be effective within the country immediately. The United Nations Population Fund (UNFPA) defines Female genital mutilation (FGM) as a practice that involves altering or injuring the female genitalia for non-medical reasons. The UNFPA also projects that if current the current trend where between 100 to 140 million women around the world have undergone FGM continues, an additional 15 million girls between ages 15 to 19 would be subjected to the gruesome act by the year 2030.
According to the World Health Organization, immediate harmful effects of FGM include hemorrhage, bacterial infections and open sores while the long-term consequences include infertility, childbirth complications and recurring bladder infections.
Jammeh’s ban on FGM is a good move for Gambian women, as they have suffered the harmful effects of genital mutilation for many years. Statistics from soschildrensvillages.org reveal that FGM is particularly rampant in a place called Foni Jarrol, one of the nine districts in Gambia’s western division, where 95 percent of the female residents have undergone cutting, compared with 76 percent nationally. Here, the processes of female genital mutilation has become a local law of sorts, making it a far more common practice than in other parts of the country. As a way of life and a rite of passage, FGM (locally referred to as Adaa Karango) is always carried out by the Ngamsimba (traditional circumcisers).
It is true that Jammeh has outlawed the horrific practice, but the question of if this action can really be banned still remains. There is no legislation to further protect female Gambians from being pressured into being cut by the Ngamsimba, so this may just be the beginning of Jammeh’s work in the fight against FGM. Orally declaring a ban is not the furthest a president can go in kicking against the act of genital mutilation and the Gambians need a definitive legal framework to prevent violence against women in this form.
Former president of Nigeria, Goodluck Jonathan passed the Violence against Persons Prohibition (VAPP) bill into law, on May 5, 2015 just before the end of his tenure. The VAPP law prevents violence against vulnerable persons (women and girls), prohibits female circumcision or genital mutilation, forceful ejection from home and harmful widowhood practices. It also prohibits abandonment of spouse, children and other dependents without sustenance, battery and other harmful traditional practices.
venturesafrica.com/without-a-law-will-the-fgm-ban-in-gambia-be-upheld/
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A former „Ngamsimba“ sharing her story. „FGM is not a female problem but a societal problem we should all address and stop. I learnt the complications of FGM and dropped my knife now I urge everyone else to dig deeper, drop their knives and build a just world for us.“
— 23.11.2017, Think Young Women.
twitter.com/ThinkYoungWomen/status/933724065348706305
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März 27, 2024 um 1:32 am
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A Dawoodi Bohra woman’s experience of Female Genital Cutting
// 06.02.2018, Sahiyo. // Saleha Paatwala shared her personal story of being subjected to Female Genital Cutting at the age of seven. On this International Day of Zero Tolerance towards FGM/C, let us remember that this issue is not about whether to call the practice FGC, FGM, khatna, khafz, sunnat or female circumcision: this is and has always been about the right of women and girls to their own bodies.
youtube.com/watch?v=JZSpb9RVqFQ
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März 27, 2024 um 2:14 am
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The „khatna“ or „khafz“, Islamic FGM of the Dawoodi Bohra.
Die Chatna (ختنة ḫatna) oder Chafd (خفض ḫafḍ) genannte islamische FGM der schiitischen, ismailitischen, Dawudi Bohra.
de.wikipedia.org/wiki/Ismailiten#Mustaliten
de.wikipedia.org/wiki/Tayyibiten
de.wikipedia.org/wiki/Dawudi_Bohras
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Seine Heiligkeit der Syedna, Mufaddal Saifuddin am 24.04.2016 in Mumbai:
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„Das Ritual, das Ritual, das Ritual muss durchgeführt werden, ihr versteht was ich anzusprechen versuche, ihr versteht genau. Bei einem männlichen Kind geschieht das in aller Offenheit, bei einem weiblichen Kind im Verborgenen, doch das Ritual muss durchgeführt werden. Wer es auch immer sei, was auch immer er sage.“
„The procedure, the procedure, the procedure has to happen. You understand what I am trying to talk about, you understand properly. In the man it is open, in women it is secret, but the procedure must be done. Whoever it is, whoever says it.“
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mumbaimirror.indiatimes.com/mumbai/other/Yes-to-Khatna-says-Syedna-no-say-intnl-jamaats/articleshow/52263271.cms
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Später ergänzte der Syedna:
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„Männliche und weibliche Beschneidung (genannt Chatna (ḫatna; ḫitān) und Chafd (ḫafḍ; ḫifāḍ)) sind religiöse Riten, die seitens der Dawudi Bohra seit jeher praktiziert worden sind. Religionsbücher die vor mehr als tausend Jahren geschrieben wurden, erläutern die Anforderungen, die in Bezug auf die religiöse Reinheit sowohl für Jungen und Männer als auch für Mädchen und Frauen gelten.“
“Male and female circumcision (called khatna and khafz respectively) are religious rites that have been practiced by Dawoodi Bohras throughout history. Religious books, written over a thousand years ago, specify the requirements for both males and females as acts of religious purity.”
— Mufaddal Saifuddin, the Syedna (spiritual head) of the Dawoodi Bohras
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thequint.com/women/2016/06/07/bohra-leader-breaks-his-silence-on-female-circumcision-in-india
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März 27, 2024 um 4:12 am
OIC Banjul Summit
The Organisation of Islamic Cooperation (OIC) is the second largest inter-governmental organization with a membership of 57 states spread over four continents. The OIC organizes the Islamic Summit, which is the largest meeting, attended by the Rulers and the Heads of State and Government of its member states. The Islamic Summit takes policy decisions and provides guidance on all issues pertaining to the realization of its objectives as provided for by the OIC Charter and consider other issues of concern to the Member States and the Ummah. This meeting is held once every three (3) years.
oicgambia.org/Banjul-Summit
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The Gambia prepares to welcome 57 heads of state from four continents for the 15th Banjul Summit of the Organization of Islamic Cooperation (OIC). From Kings to Presidents, Prime Ministers to World Leaders, all eyes will be on The Gambia on May 4-5, 2024, as we prepare to host the second largest intergovernmental gathering in the world. Gambians of all ages and walks of life, join us as we unite to extend our warm hospitality and showcase the essence of the smiling coast of Africa. · #OICBanjulSummit ·
facebook.com/OICGM/videos/get-ready-for-a-historic-moment-as-the-gambia-prepares-to-welcome-57-heads-of-st/928612265468899/
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März 27, 2024 um 5:29 pm
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Breaking : Protests in Gambia Over Reversing Ban on Female Genital Mutilation
19.03.2024, NEWS9 (news nine, from India.)
In Banjul, Gambia, demonstrators marched in support of reversing a ban on female genital mutilation (FGM). If the repeal bill passes, Gambia would be the first country to reverse an FGM ban. Despite opposition from women’s rights groups, religious and cultural arguments have fueled support for the repeal bill.
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Gambia could become the first to repeal a ban on female genital cutting, or FGM
21.03.2024, AP (Associated Press)
Lawmakers in Gambia are set to discuss a bill that would repeal the 2015 ban on female genital cutting.
Gambian activists fear a repeal would overturn years of work to better protect girls and women from FGM.
VsbxgQrjbB4
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März 27, 2024 um 5:56 pm
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“We say No to Islamic FGM because we say No to any FGM.”
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FGM in the Quran
There is no explicit reference to Female Genital Mutilation in the Quran. However, the Quran 30:30 requires Muslims to ‚adhere to the fitra‘.
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So direct your face toward the religion, inclining to truth. [Adhere to] the fitra (فطرة or فطرت) of Allah upon which He has created (فطر) [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.
— Quran 30:30
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The word fitra appears only this once in the Quran, and is left undefined and unexplained. To know what fitra means, traditional scholars turned to hadith which make use of the word. Note that this hadith uses the Arabic word khitan (ختان) for ‚circumcision‘.
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Abu Hurayra said: I heard the Prophet (peace and blessings of Allah be upon him) say:
“The fitra is five things – or five things are part of the fitra – circumcision [اخْتُتِنَّ – khitan], shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.”
— Sahih Bukhari 7:72:777; See also Sahih Muslim 2:495
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Two other hadith use the word khitan in contexts where the procedure is unquestionably being performed on females (and only on females).
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Narrated Umm Atiyya al-Ansariyya: A woman used to perform circumcision [الْخِتَانُ – khitan] in Medina. The Prophet (peace be upon him) said to her: „Do not cut severely as that is better for a woman and more desirable for a husband“.
— Sunan Abu Dawud 41:5251
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“Umm ‘Alqama related that when the daughters of ‘A’isha’s brother were circumcised [اخْتُتِنَّ – khitan], ‘A’isha was asked, “Shall we call someone to amuse them?” “Yes,” she replied. ‘Adi was sent for and he came to them. ‘A’isha passed by the room and saw him singing and shaking his head in rapture – and he had a large head of hair. ‘Uff!’ she exclaimed, ‘A shaytan! Get him out! Get him out!’””
— Al-Adab al-Mufrad 53:1247
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Other hadith use the word ‚khitan to refer to both FGM and Male Circumcision.
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The Fitra Is Five Things
Abu Hurayra said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The fitra is five things – or five things are part of the fitra – circumcision [الْخِتَانُ – khitan], shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.”
— Sahih Bukhari 7:72:777; See also Sahih Muslim 2:495
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A Preservation of Honor for Women
Abu al- Malih ibn `Usama’s father relates that the Prophet said: „Circumcision [الْخِتَانُ – khitan] is a law for men and a preservation of honour for women‘.“
— Ahmad ibn Hanbal 20:719; Al-Baihaqqy 8:324
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When the Circumcised Parts Touch Each Other
Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to ‚A’isha and sought her permission and it was granted, and I said to her: 0 Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don’t feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of Allah (may peace be upon him) said: When anyone sits amidst four parts (of the woman) and the circumcised [الْخِتَانُ – khitan] parts touch each other a bath becomes obligatory.
— Sahih Muslim 3:684; see also Sahih Bukhari 1:5:289
(To ’sit amidst four parts‘ of a woman is a euphemism for sexual intercourse.)
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Thus, the word ‚khitan‘ appears to refer to both or either FGM and Male Circumcision. According to traditional interpretive methodology, Quran 30:30 by requiring Muslims to ‚adhere to the fitra‘ advocates FGM.
The following variant of the above Hadith reports Muhammad and Aisha having intercourse, and having to perform ‚ghusl‘ (the ritual bath) because both were ‚circumcised‘. This represents an unambiguous ‚approval‘ of FGM on the part of Muhammad (an ‚approval‘ is where Muhammad, by not opposing or criticising an act of one of his followers, indicated that the act was Sunnah – i.e. Islamic). Note that this Hadith is rated as sahih (authentic).
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„[Abu Musa has told us that Muhammad bin Almuthanna has told him that Alwaleed Bin Muslim, from Al-Awza’i, from Abdulrahman bin Alqasim from his father from Aisha]: when the circumcised meets the circumcised, then indeed Ghusl is required. Myself and Allah’s Messenger did that, so we performed Ghusl.“
— Jami` at-Tirmidhi 108
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A sixth Hadith reports Uthman, one of Muhammad’s closest companions, having newly-converted women undergo FGM as part of their initiation into Islam. The word he uses is not الْخِتَانُ (khitan), but فَاخْفِضُو (khaffad), which translates as ‚reduce them‘ or ‚trim them‘.
The remaining hadith includes an exchange of insults between Meccan warriors and Muhammad’s companions prior to the battle of Uhud. It has little import doctrinally, but is of linguistic, historical and sociological interest because it appears to indicate that Muhammad’s native tribe, the Banu Qaraysh, practiced FGM.
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“[…] I went out with the people for the battle. When the army aligned for the fight, Siba’ came out and said, ‘Is there any (Muslim) to accept my challenge to a duel?’ Hamza bin `Abdul Muttalib came out and said, ‘O Siba’. O Ibn Um Anmar, the one who circumcises [أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ – muqaṭwiʿaẗi al-ْbuẓūri] other ladies! Do you challenge Allah and His Apostle?’ […]”
— Sahih Bukhari 5:59:399
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wikiislam.net/wiki/Female_Genital_Mutilation_in_Islam
wikiislam.net/wiki/Female_Genital_Mutilation_in_Islamic_Law
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März 27, 2024 um 8:42 pm
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Imam: Take girls abroad to evade UK circumcision law
— Mazher Mahmood. 29.04.2012, The Times.
AN IMAM has been caught advocating female genital mutilation (FGM) and recommending that women and girls are taken abroad for the brutal procedure to avoid British laws banning the practice.
An undercover reporter, posing as a Muslim seeking advice on how he could have his sister or daughter circumcised, approached a preacher at the Masjid al-Huda mosque in the Easton area of Bristol.
The imam, called Mohammed Abdul, acknowledged that FGM was illegal in Britain and advised him to travel overseas to have the circumcision performed.
As he sat on a prayer mat, Abdul said: “In this country, it [FGM] is not possible, we cannot do that. [For] any other Muslim who likes to practise the way of Prophet Muhammad, the best way is to go to other countries. Some families, they go to Africa or Arab countries. In this country you have to fight for your religion, your cultures, They don’t like your Muslim cultures.”
thetimes.co.uk/article/imam-take-girls-abroad-to-evade-uk-circumcision-law-mr5q3gxlbpc
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Masjid Alhuda (Easton, Bristol), other masjid names: Huda Somali Mosque, Bristol Somali Centre.
mosquedirectory.co.uk/mosques/england/avon-and-somerset/bristol/easton/Masjid-Alhuda-Easton-Bristol/954
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‚Cheat genital mutilation ban by going abroad‘: British Muslim leader caught on camera advocating female circumcision
— Ian Garland. 29.04.2012, Daily Mail.
dailymail.co.uk/news/article-2136907/Genital-mutilation-British-muslim-leader-caught-camera-advocating-female-circumcision.html
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بريطانيا: انتقاد إمام مسجد لدعوته لختان الإناث
(Britain:… imam masjid… ختان الإناث khitan al-inath, Islamic FGM)
06.05.2012 — Mohammed Abdul, the Imam of a Bristol mosque, was filmed urging a follower to take women and girls abroad so they can be circumcised legally.
– خبر من مصادر إنجليزية.
تعرض الشيخ „محمد عبدول“ – إمام مسجد الهدى بمدينة „بريستول“ البريطانية – لحالة من الانتقادات الشديدة، بعد أن تم تصويره أثناء دعوته المسلمين للحفاظ على شعيرة ختان الإناث، والسفر لخارج „بريطانيا“ لممارسة تلك الشعيرة التي تم حظرها قانونيًا.
وقد أشارت صحيفة „ديلي ميل“ إلى أنه تم الحصول على التصوير من خلال محقق سري تابع للصحيفة؛ حيث قام بتسجيل دعوة الشيخ لختان الإناث الممنوع ممارسته أو الدعوة إليه خلال رده على استفسار بعض المسلمين؛ حيث أكد أنه ممنوع بـ“المملكة المتحدة“ ممارسة ختان الإناث، ويمكن لمن شاء الحفاظ على سنة النبي – صلى الله عليه وسلم – السفر لبعض البلدان العربية أو الإفريقية للقيام بذلك. المصدر: شبكة الألوكة.
( شبكة الألوكة )
alukah.net/world_muslims/0/40733/بريطانيا-انتقاد-إمام-مسجد-لدعوته-لختان-الإناث
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Islamic Sharia — Alukah.net.
en.alukah.net/Shariah/
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März 29, 2024 um 4:33 am
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a) Première version
Mahomet a rencontré une circonciseuse nommée Um-Atiyyah et lui a dit: „Coupe peu et n’exagère pas car cela rend le visage plus rayonnant et c’est meilleur pour l’homme“. Cette formule a différentes variantes qui donnent le même sens. Abu-Da’ud (d. 888) considère ce récit comme peu fiable5.
Ce récit est largement cité par les auteurs classiques et modernes. Ils en déduisent que Mahomet n’a pas interdit la circoncision féminine mais a déterminé la manière dont elle devait être faite. Les opposants par contre disent que la circoncision féminine était pratiquée chez les arabes du temps de Mahomet. Mais comme ce dernier ne pouvait pas l’interdire complètement, il a essayé de réduire ses effets néfastes en conseillant que l’ablation soit minime6.
b) Deuxième version
Selon cette version, Mahomet a rencontré une femme nommée Um-Habibah qui circoncisait les esclaves (filles) et lui a demandé si elle continuait à exercer son métier. Elle lui a répondu: „Oui messager de Dieu, à moins que cela ne soit illicite et que tu veux me l’interdire“. Mahomet a répliqué: „Non, c’est licite. Approche-toi de moi pour que je t’enseigne: Si tu circoncis, n’exagère pas, car cela rend le visage plus rayonnant et c’est meilleur pour l’homme“.
Cette version est surtout citée par le cheikh de l’Azhar Jad-al-Haq7. Contrairement à la version précédente, elle dit que Mahomet a considéré la circoncision féminine comme licite dans la limite de la non-exagération.
— Sami A. Aldeeb Abu-Sahlieh (Circoncision masculine et féminine: Débat religieux, médical, social et juridique) (2012) (p 146)
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archive.org/stream/20211123_20211123_1631/Livres de Sami de Sami Aldeeb كتب سامي الذيب/La violence dans l’islam diagnostic et thérapie (version complète)_djvu.txt
logissalamfrance.e-monsite.com/medias/files/circoncision.pdf
März 29, 2024 um 5:00 am
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وما يُظَنُّه بعض الناس مِن أنّ مسألة (ختان الإناث) من المشكلات المستجدة أو أنها أُثيرَت بعد مؤتمر السكان بالقاهرة هو أمر مخالف للواقع؛ فختان الإناث أثاره الشيخ رشيد رضا في مجلته (المنار) في سنة 1904م، حيث سأل الناسُ حينئذٍ عن وجوب الختان، فكتب تحت عنوان (وجوب الختان أو سُنِّيّته): „قال ابن المنذر: ليس في الختان خبر يُرجَع إليه ولا سُنَّةٌ تُتَّبَع، واحتج القائلون بأنه سُنَّةٌ بحديث أسامة عند أحمد والبيهقي: „الْخِتَانُ سُنَّةٌ فِي الرِّجَالِ، مَكْرُمَةٌ فِي النِّسَاءِ“، وراويه الحجاج بن أرطاة مدلِّس“.
Was manche Leute denken mögen, dass nämlich das Thema (chitan al-inath, islamische weibliche Beschneidung) ein neuzeitliches Problem sei oder dass es erst nach der Bevölkerungskonferenz in Kairo angesprochen wurde, widerspricht der Wirklichkeit. Die weibliche Beschneidung wurde von Scheich Raschid Rida in seiner Zeitschrift (Al-Manar, Der Leuchtturm) im Jahr 1904 christlicher Zeitrechnung angesprochen, damals, als die Menschen nach der Verpflichtung zur Beschneidung fragten, und so schrieb er (unter dem Titel: Eine Verpflichtung (wadschib) zur Beschneidung oder eine Sunna?): „Ibn al-Mundhir sagte: Es gibt weder Nachrichten über die Beschneidung, auf die man sich beziehen könnte, noch eine Sunna, der man folgen könnte, und diejenigen, die es sagten, protestierten. Es ist eine Sunna gemäß dem Hadith von Usama gemäß Ahmad und al-Bayhaqi: „Beschneidung ist eine Sunna für die Männer und eine Ehre (makruma) für die Frauen“, und so wurde es von Al-Haddschadsch bin Artat ‚Mudallis‘ überliefert.“
(ختان الإناث)
(بحث دار الإفتاء المصرية حول الختان)
facebook.com/somsort/posts/546571652152456/
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رشيد رضى
Rašīd Riḍā
Raschid Rida (1865 — 1935)
de.wikipedia.org/wiki/Raschīd_Ridā
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Al-Manar (المنار al-manār, „Der Leuchtturm“)
Raschid Rida gab von 1898 bis zu seinem Tode die Zeitschrift al-manār („der Leuchtturm“) heraus.
de.wikipedia.org/wiki/Raschīd_Ridā#Die_Zeitschrift_al-Manār
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Usama / Osama. Usama ibn Zayd.
en.wikipedia.org/wiki/Usama_ibn_Zayd
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Ibn al-Mundhir
en.wikipedia.org/wiki/Ibn_al-Mundhir
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Ahmad ibn Hanbal, kurz Ahmad genannt oder Ibn Hanbal.
de.wikipedia.org/wiki/Ahmad_ibn_Hanbal
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some Hanafi jurists like Hajjaj bin Artat
muslimsocieties.org/triple-talaq-in-islamic-law-and-triple-talaq-bill-an-analysis/
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If they Reject this Hadith of Sunan Ibn Majah due to Hajjaj bin Artat being ‚Mudallis‘, then what do they say regarding that Hadith
theahlesunnah.wordpress.com/2012/06/30/answers-to-the-objections-of-wahhabiyasalafiyaahle-hadith-deobandiya-and-jamat-e-islami-on-15-of-shaban/
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A narrator who practices tadlīs is referred to as mudallis (Arabic: مدلس).
islam.stackexchange.com/questions/46975/what-exactly-is-tadlees
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Muslim ibn al-Haddschadsch
de.wikipedia.org/wiki/Muslim_ibn_al-Haddschādsch
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al-Hakim al-Naysaburi
de.wikipedia.org/wiki/Al-Hākim_al-Naysābūrī
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al-Bayhaqi
de.wikipedia.org/wiki/Al-Baihaqī
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März 29, 2024 um 7:07 am
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“Retten Sie das wichtige Verbot der FGM in Gambia!”
Ein weiterer Hinweis auf die Petition findet sich dankenswerterweise bei der KdFSMD, Kirche des Fliegenden Spaghettimonsters.
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facebook.com/KirchedesFliegendenSpaghettimonsters/posts/pfbid021xGAyfnL8rc6oMUc3U9rcE7q2hc7VwaVRBEV2MnjGWo5TN6Eno6nmmsoPPXrWHXTl
fsm-uckermark.blogspot.com/2024/03/retten-sie-das-wichtige-verbot-der-fgm.html
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Im August 2014 weihte Rüdiger Weida in Templin die erste pastafarianische Kirche der Welt ein.
de.wikipedia.org/wiki/R%C3%BCdiger_Weida
de.wikipedia.org/wiki/Rüdiger_Weida#Politisches_Engagement
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März 29, 2024 um 6:41 pm
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“Khitan al-inath (Islamic FGM) is illegal.”
There is no such thing as “light FGC”, or “light FGM” etc. Any kind of FGM, for example the “mild Sunna” or any other forms of Sunna “circumcision” (FGM) on girls (sunat perempuan; khitan al-inath; khatna), must stop.
Islamic institutions such as The National Council of Islamic Religious Affairs (JAKIM) in Malaysia, or The Indonesian Fatwa Council (MUI – Majelis Ulama Indonesia) do not call the “mild” forms of girls’ circumcision a mutilation (FGM). We see that differently. Even the least invasive form of girls’ circumcision has to be overcome, worldwide.
Flogging or stoning an adulterer is illegal, marrying a nine year old bride is illegal. Khatna resp. Khitan al-inath (Islamic FGM) is illegal.
Khatna / Khitan al-inath (FGM) is religion (Sharia and Fiqh; Islam), for the Shafii madhhab of Sunni Islam and also for the Shia Bohra (see criminal case against Dr Jumana Nagarwala, Michigan, US) FGM is wajib (obligatory, a religious duty).
You can believe in FGM – you can not perform FGM.
My real concern is that Europe, and the USA will soon legalise some “mild” forms of the Classification of FGM.
Every form of FGM should be banned everywhere.
— Edward von Roy, social worker
(February 11, 2018 at 11:33 pm)
medicalindependent.ie/in-the-news/news-features/pursuing-an-end-to-fgm/#comment-67
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März 29, 2024 um 7:01 pm
‘Over my dead body’, say Gambian mothers amid efforts to lift FGM ban
(Kaddy Jawo, 28.03.2024, ALJAZEERA.)
… In 2015, the Gambian parliament took the historic step to pass the Women’s (Amendment) Act of 2015, which criminalised FGM and made it punishable by up to three years in prison – a significant shift after years of advocacy.
But recently, on March 18, politicians voted 42 to 4 to advance a controversial new bill which would repeal the landmark FGM ban if it passes following further consultation and expert opinion from specialised government ministries.
Almameh Gibba, the legislator who introduced the bill, argued that the ban violated citizens’ rights to practise their culture and religion. “The bill seeks to uphold religious loyalty and safeguard cultural norms and values,” he said. …
“We are completely, and without reservation, opposed to the practice of any form of FGM,” said Jama Jack, representative of Think Young Women (TYW), a leading female-led non-profit organisation. …
Tabou Njie Sarr is another passionate advocate for preserving the FGM ban. As the Women’s Rights Manager at NGO Action Aid, she campaigns against the repeal of the law …
The Gambia’s Ministry of Gender, Children and Social Welfare has issued a press statement emphasising the country’s progress in combatting FGM since the 1980s. …
Last August, three women were fined for carrying out FGM on eight infant girls – becoming the first people convicted under the anti-FGM law.
In a controversial move in September, renowned Gambian Islamic leader, Imam Abdoulie Fatty, made headlines by paying the fines of 15,000 dalasi each ($220) for the three convicted women.
The women, including the circumciser Mba-Yasin Fatty, had operated in the FGM-prevalent village of Niani Bakadagi in the Central River Region of the country, despite the ban. …
Imam Fatty’s support for FGM – as displayed by his standing with the convicted women – caused outrage among women’s rights advocates and anti-FGM campaigners.
In a widely shared video on social media, he also defiantly declared his intentions to continue advocating for FGM, challenging authorities to intervene.
Despite legislative efforts to criminalise the practice and impose penalties, Imam Fatty remains steadfast in his stance, viewing it as integral to Islamic tradition. …
After the vote on March 18, the bill seeking to reverse the FGM ban was sent to a parliamentary committee for further scrutiny.In the committee stage, stakeholders will be engaged, public input collected, and expert opinions sought from ministries including the Ministry of Gender, Ministry of Health and Ministry of Justice. The legislation will then be amended and put to another vote – a process that could last weeks or months.Meanwhile, the future hangs in the balance for Gambian women and girls.The Gambia Bar Association (GBA) has strongly opposed the proposed repeal of the 2015 law. According to the GBA, repealing the law would undermine the nation’s commitment to safeguarding the rights of girls and women and would violate international and regional human rights treaties.“The law remains in force unless and until repealed and should therefore be obeyed,” the GBA said, urging the inspector general of police to enforce it rigorously.However, rights activists and many survivors of the practice remain concerned. …
aljazeera.com/features/2024/3/28/mothers-fight-to-protect-daughters-as-the-gambia-considers-unbanning-fgm
März 30, 2024 um 12:39 am
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Female Circumcision in Kurdistan
— 05.11.2010, ARIJ · Arab Reporters for Investigative Journalism.
… Mahrous believes that the ideal age for circumcision is between five and ten years. However, she has performed circumcision on women who are over 50 and were getting ready to perform the Muslim pilgrimage (Hajj). … Mahrous has performed circumcisions for the past 40 years. She explains the difference between how it was performed in the past, and now. In the past, “the girl’s genitals were cut using a razor blade with a handle. Then the wound was cleaned with salt and water. A cloth with antiseptic was placed over the cut to stop the bleeding. Today, the area receives anesthesia using medical procedures. …
Um Dalair, 54, speaks proudly about her four daughters who are circumcised and has told her sons not to get married to any woman who is not circumcised. Um Dalair insists that “circumcision is part of Islam, and we as Muslims should not ignore circumcision”.
Um Nazin, whose story was told at the beginning of this investigation, shares the same view. She believes that circumcision is “a religious obligation, a girl will not be pure otherwise, and God will not accept her prayer or fasting if she is not circumcised”. She says that even the food that is prepared by an uncircumcised woman is “muharam” (not allowed).
Brekhan, a grandmother, stresses the religious obligation of circumcision. All her grand daughters were circumcised last spring. “We inherited the practice of circumcision from our parents and grandparents, and lived an ordinary life without any complications,” she recalls. “The girls would grow up and marry… this was the normal custom in our day, so what has changed now?” she asks.
Dr. Schiller Faiq Ghareeb, director at the maternity hospital in Al-Sulaymaniyah, opposes FGM on medical grounds and warns of negative repercussions on the health and the psychological well being of women who undergo the procedure. He explained that he had to deal with cases of excessive bleeding of young girls because they were exposed to genital mutilation at the “hands of unskilled women”. In addition to physical injury, the cutting of the clitoris, as has happened many times, creates an imbalance in the functions of the reproductive system, since it is the most sensitive part and is responsible for arousing sexual desire in women.
Kilas Abdullah, a psychologist at the University of Al-Sulaymaniyah says that women who have been circumcised suffer from a continuous feeling of physical disability which forces them to hide the pain that experience during intercourse, while giving birth and during their menstrual cycle. …
en.arij.net/investigation/female-circumcision-in-kurdistan/
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März 30, 2024 um 5:32 am
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März 30, 2024 um 3:19 pm
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End female genital mutilation: join the Guardian’s campaign
“… Kurdistan … Indonesia …”
— 05.02.2014, The Guardian.
Survivors of female genital mutilation (FGM) from all over the world, including the UK, call for an immediate end to the practice.
CIQTlvvd5CY
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The Hidden Cut. How female circumcision is still practised in Malaysia.
— 02.11.2018, R.AGE.
Female circumcision [ FGM. Islamic FGM. ] is practiced in clinics across Malaysia, but the procedure is almost completely unregulated. Doctors and traditional midwives interviewed by R.AGE gave varying accounts on how the cut is performed, and the tools range from scalpels, to store-bought box cutters.
4Q4_q8n45Ys
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März 30, 2024 um 8:23 pm
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Zur gemeinsamen Erklärung von UNICEF und UNFPA, 22.03.2024 (UNICEF and UNFPA alarmed by proposed repeal of law banning FGM in The Gambia).
“The proposed repeal of the ban on FGM, referred to as female circumcision in the 2015 Women’s (Amendment) Act, is a severe violation of human rights, and a setback in the global fight against gender-based violence.“
Allgemeine Menschenrechte (Paris 1948), nicht aber etwa lediglich (Kairo 1990) islamische „human rights, Menschenrechte“, zu nennen ist oder wäre wichtig, doch das Argument „gender-based, gender-basiert“ läuft ins Leere und schadet dem gebotenen Kampf gegen die FGM. Überall wo die, weder durch UNICEF noch UNFPA kritisierte, männliche Beschneidung (MGM, male genital mutilation) sowohl sozial akzeptiert als auch straffrei ist, kann in Bezug auf die FGM von „gender-based violence (GBV), geschlechtsklassenbasierter Gewalt“ noch nicht gesprochen werden.
Mit GBV (gender-based violence) lässt sich argumentieren, das F in FGM sagt es ja.
(Mit discrimination, Diskriminierung hingegen, vgl. CEDAW, ließe sich der gebotene Kampf gegen jede FGM, also noch gegen die geringst invasive Form von FGM nur auf einem derzeit fiktiven Staatsgebiet bzw. Planeten mit Verbot der Zirkumzision (MGM) bei gleichzeitig dort vorkommender FGM erfolgreich begründen.)
FGM ist Gewalt. Die FGM-Täterkreise leugnen das, und geben in ihrer oft echt islamischen Sicht vor, gar keine keine „Gewalt, violence“ auszuüben, sondern die gottgegebene Scharia zu erfüllen. Ihnen geht es darum, nach dem Tod in den grünenden Garten ewiger Gottesnähe zu gelangen, auf Erden das Mädchen halal zu machen bzw. ihre Tahara ( طهارة · ṭahāra ) herzustellen, ihre rituelle Reinheit, und Nadschasa ( نجاسة · naǧāsa ) abzuwehren, rituelle Unreinheit.
gambia.unfpa.org/en/news/unicef-and-unfpa-alarmed-proposed-repeal-law-banning-fgm-gambia
pmnch.who.int/news-and-events/news/item/23-03-2024-unicef-and-unfpa-alarmed-by-proposed-repeal-of-law-banning-fgm-in-the-gambia
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Bereits am 20.06.2023 schrieb UNFPA Gambia:
„UNFPA The Gambia Country Office recently funded Women in Liberation and Leadership (WILL) to carry out a community reflection project on Intimate Partner Violence (IPV) and Gender-Based Violence (GBV) in Lower River Region (LRR) and North Bank Region (NBR). According to the World Health Organization, IPV can be defined as ‘any behaviour by a person’s current or ex-intimate partner who causes physical, sexual, or psychological harm.’ GBV includes issues such as child marriage and female genital mutilation (FGM).“
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Der weltweit gebotene Kampf gegen Kinderheirat (child marriage) erfordert das sinngemäße Bekenntnis Keine Ehe unter 18 Jahren, denn beispielsweise islamrechtlich ist eheliches Leben mit der neun Mondjahre, achteinhalb Jahre alten Ehefrau möglich.
Dazu Abdulaziz Al asch-Schaych, Großmufti von Saudi-Arabien:
„Wir sollten doch wohl wissen, dass das Islamische Gesetz der Frau keine Ungerechtigkeit gebracht hat. We should know that Islamic law has not brought injustice to women“ (2009).
dailymail.co.uk/news/article-1115624/Its-injustice-NOT-marry-girls-aged-10-says-Saudi-cleric.html
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A girl becomes ready for marriage at the age of 10 or 12 according to Islam, Grand Mufti Sheikh Abdul-Aziz al-Sheikh said while stressing that Islamic law did not oppress women.
„Our mothers and grandmothers got married when they were barely 12. Good upbringing makes a girl ready to perform all marital duties at that age.“ (2012)
hurriyetdailynews.com/10-year-old-girls-can-marry-says-saudi-grand-mufti–19321
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Female genital mutilation (FGM) is a traditional harmful practice that involves the partial or total removal of external female genitalia or other injury to female genital organs for non-medical reasons. … FGM has no health benefits. It can lead to immediate health risks, as well as long-term complications to women’s physical, mental and sexual health and well-being. The practice is recognized internationally as a violation of human rights of girls and women and as an extreme form of gender discrimination, reflecting deep-rooted inequality between the sexes. (WHO)
Derselbe, vielleicht nett gemeinte Unsinn also bei der WHO, „eine extreme Form von Gender-Diskriminierung, an extreme form of gender discrimination“. Das Religionsrecht (Islam) etwa der sunnitischen Schafiiten oder schiitischen Dawoodi Bohra diskriminiert zwischen Junge und Mädchen gerade nicht, sondern verlangt den Chitan, die Beschneidung.
who.int/health-topics/female-genital-mutilation#tab=tab_1
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März 31, 2024 um 12:23 am
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The Problem of Female Genital Cutting: Bridging Secular and Islamic Bioethical Perspectives
— Rosie Duivenbode and Aasim I. Padela (2019)
Perspectives in Biology and Medicine 62(2):273-300
DOI:10.1353/pbm.2019.0014
researchgate.net/publication/334286505_The_Problem_of_Female_Genital_Cutting_Bridging_Secular_and_Islamic_Bioethical_Perspectives
muse.jhu.edu/article/728487
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Overcoming Religious Illiteracy: Towards a More Inclusive Approach to Islamic Bioethics
— Javad T. Hashmi ( جواد ت. هاشمي ) (2021, Journal of Islamic Ethics)
… Because many of those who write on Islamic bioethics come from medical or scientific backgrounds, they often lack training in the academic study of religion and they, therefore, may not have the tools necessary to properly describe religion. …
For example, if we wish to catalogue Pakistani views in regard to female circumcision – also known as female genital cutting (FGC) or, more judgmentally, as female genital mutilation (FGM) – simply knowing if a person is Sunnī or Shīʿa would not in and of itself be enough to predict a pundit’s respective view. Similarly, although the Ḥanafī-school of jurisprudence prevails in Pakistan (to the exclusion of the other three schools), it would be deeply misguided to believe that only one view on this issue dominates. Atighetchi claims that there are “three main [Islamic] opinions in reference to female circumcision: (1) compulsory (wajib) practice; (2) a good practice … (3) a noble or meritorious or free act which confers dignity on the woman” (308). One thus gets the impression that female circumcision is an inherent part of Islam, and is, at minimum, an encouraged practice. We are also told that the generally accepted Ḥanafī position is that female circumcision is a preferred but not mandatory act. The fixation on sect and school might then lead us to the erroneous conclusion that this is the predominant or even the only opinion on this issue within Pakistan. …
I consider Rosie Duivenbode and Aasim Padela’s “The Problem of Female Genital Cutting” (2019) as a stellar example of how to get it right. … I appreciate the sophisticated manner in which Duivenbode and Padela represent the Islamic intellectual landscape. …
Western scholars must take the time to listen to the courageous but vulnerable voices coming out of the Islamic world as well as from their own Muslim colleagues in the academy.
brill.com/view/journals/jie/5/1-2/article-p278_10.xml
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März 31, 2024 um 3:01 am
“Nous disons non à toute MGF. C’est pourquoi nous disons également non aux MGF islamiques.”
“We say No to any FGM. So we say No to Islamic FGM, too.”
März 31, 2024 um 8:34 pm
“We say No to Islamic FGM because we say No to any FGM.”
April 1, 2024 um 6:07 am
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25 years after adoption of ACRWC, child marriage still a menace
— Halimatou Ceesay. 17.09.2015, The Point.
… It is indeed 25 years since the adoption of the African Charter on the Rights and Welfare of Children (ACRWC), and child marriage which is a violation of the rights of children is still a menace in Africa and The Gambia – thus the theme for this year’s celebration of the Day of the African Child.
The Day of the African Child was set aside by the African Union after the uprising in Soweto when a protest by vulnerable children in South Africa was held against the Apartheid education system, resulting in the mass killing by the police.
A child in need of a home cannot take care of a home; … A child that is under 18 cannot take care of a full grown man. She is a child, not a bride. …
Child marriage has been reported in all rural communities in The Gambia with girls at the age of 11 and 12 given away to older persons against their will.
It is evident that child marriage leads to the phenomenon of adolescent pregnancy. Girls who are pregnant before the age 15 have double risk of maternal death and obstetric fistula.
After 25 years since the adoption of the ACRWC and near-universal ratification of the charter by African states, child marriage remains a reality for millions of girls across Africa. …
A child that is born in a nation should be everybody’s child, and it should be everybody’s responsibility to ensure the safety of that child.
During the celebration marking the Day of the African Child at Soma in LRR, Fatou Ceesay, a native of Kiang as a survivor of child marriage had this to say: “My name is Fatou Ceesay. I am 22 years old. I was married off at the age of 16 to a man from Casamance. The marriage brought nothing but pain to me. All my pregnancies were aborted. The marriage left me abnormal. I am not the same as normal people.”
… A child that needs her parents to take care of her cannot possibly be a parent to a child, because she is still a child herself.
Let’s educate our girl children for a better today and the future. To build a better Gambia we need both boys and girls to be educated and treated equally at all times.
thepoint.gm/africa/gambia/article/she-she-she-25-years-after-adoption-of-acrwc-child-marriage-still-a-menace
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One Young Gambian Woman’s Fight To Expose Reality Of FGM
— Halimatou Ceesay is making it her mission to end FGM. 14.12.2015, Journeyman Pictures.
My FGM Story: One woman’s fight against Gambia’s FGM culture
Seventy-six percent of women in The Gambia undergo Female Genital Mutilation as children. Halimatou Ceesay, who was cut when she was nine, is making it her mission to end this brutal tradition in a generation.
„I was crying so much… I can still hear my crying today“, Halimatou says as she describes her cutting. FGM is culturally ingrained in The Gambia, and the physical and mental damage inflicted on young girls is often ignored. „I am in tears when I see these girls, it is not fair“, explains a nurse. In this report, Halimatou travels across the country, interviewing friends, health experts, a religious scholar and even her own cutter, determined to bring about change.
Streamline Productions – Ref. 6651
Journeyman Pictures is your independent source for the world’s most powerful films, exploring the burning issues of today. We represent stories from the world’s top producers, with brand new content coming in all the time. On our channel you’ll find outstanding and controversial journalism covering any global subject you can imagine wanting to know about.
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April 2, 2024 um 4:29 am
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Provinz Gorontalo, Sulawesi, Indonesien
Die Bevölkerung gehört vorwiegend zum Volk der Gorontalo und bekennt sich zum Islam (91 %). Die Provinzhauptstadt trägt ebenfalls den Namen Gorontalo und hat rund 163.300 Einwohner.
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de.wikipedia.org/wiki/Gorontalo
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TOT MUTILATED · Disturbing pics show a screaming 18-month-old girl getting circumcised in brutal FGM ritual in Indonesia | Photos show the youngster screaming out in pain during the gruesome and barbaric ordeal | by Corey Charlton | SUN 27.03.2017
thesun.co.uk/news/3189173/indonesia-fgm-pictures-screaming-girl/
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Toddler Salsa Djafar cries as a traditional healer conducts a circumcision in Gorontalo
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cdn-img.pressreader.com/pressdisplay/docserver/getimage.aspx?regionKey=FQszrwDYDNlW3LcI4bajXw%3D%3D&scale=100
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Khadijah Ibrahim, traditionelle Heilerin:“Wir müssen das machen, wenn wir möchten, dass sie in den Islam eintritt. Ohne das könnte sie nicht Muslimin werden.“O-Ton Nano Yunus, Verwandte von Salsa: „Wenn wir sie nicht beschneiden, wird sie psychische Probleme bekommen. Wir müssen das machen.“
Genitalverstümmelung in Indonesien noch immer weit verbreitet | Agence France-Presse (AFP) Dauer: 01:17 | msn 17.05.2017
msn.com/de-de/lifestyle/style/genitalverst%C3%BCmmelung-in-indonesien-noch-immer-weit-verbreitet/vp-BBBeAP2
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The country’s second-biggest Muslim organisation, Muhammadiyah, discourages its followers from partaking in circumcision but the largest, Nahdlatul Ulama, and the country’s top Islamic authority the Indonesian Ulema Council (MUI) are still in favour.
Indonesian girl howls through circumcision as debate heats up | by AFP | Daily Mail 27.03.2017
dailymail.co.uk/wires/afp/article-4351970/Indonesian-girl-howls-circumcision-debate-heats-up.html
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April 2, 2024 um 5:56 am
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A Cutting Tradition
— Sara Corbett. 20.01.2008, The New York Times Magazine.
When a girl is taken – usually by her mother – to a free circumcision event held each spring in Bandung, Indonesia, she is handed over to a small group of women who, swiftly and yet with apparent affection, cut off a small piece of her genitals. Sponsored by the Assalaam Foundation, an Islamic educational and social-services organization […]
According to Lukman Hakim, the foundation’s chairman of social services, there are three “benefits” to circumcising girls.
“One, it will stabilize her libido,” he said through an interpreter. “Two, it will make a woman look more beautiful in the eyes of her husband. And three, it will balance her psychology.” […]
nytimes.com/2008/01/20/magazine/20circumcision-t.html
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Inside a Female-Circumcision Ceremony
— Fotos: Stephanie Sinclair
nytimes.com/slideshow/2008/01/20/magazine/20080120_CIRCUMCISION_SLIDESHOW_index.html
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April 2, 2024 um 9:09 pm
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Stop the repeal of the Anti-FGM law in The Gambia
Am 3. März 2024 gestartet von Ndey Jobarteh und gerichtet an: Adama Barrow (President of The Republic of The Gambia), Hassan Bubacar Jallow (Chief Justice of The Gambia), Fatou Kinteh (The Gambia Minister of Gender, Children and Social Welfare), Dawda A. Jallow (The Gambia Minister of Justice), Dr. Omar Alieu Touray (President of the ECOWAS Commission), H.E. Bola Ahmed Tinubu (Chairman of the Authority of ECOWAS), etc, etc.
change.org/p/stop-the-repeal-of-the-anti-fgm-law-in-the-gambia
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Uphold the Ban on Female Genital Mutilation (FGM) in The Gambia
Am 7. März 2024 gestartet von Nala Feminist Collective.
„… We call on Civil society to advocate for the protection of women and girls from FGM/C, providing support services for survivors, raising awareness about the harmful effects of FGM/C, and mobilizing communities to reject the practice.
We call on Religious and traditional authorities to Speak out against FGM/C, promote alternative rites of passage that do not involve FGM/C, and educate their communities about the importance of ending the practice.
We call on the International community to Provide financial and technical support to anti-FGM/C initiatives, advocating for the rights of women and girls at the global level, and hold governments accountable for their commitments to ending FGM/C. …“
change.org/p/uphold-the-ban-on-female-genital-mutilation-fgm-in-the-gambia
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April 2, 2024 um 10:57 pm
Gambie : Risque d’un retour des MGF
En Gambie, les députés ont voté pour un projet de loi qui annulerait l’interdiction des mutilations génitales féminines (MGF). Un tel retour en arrière serait néfaste pour les filles et les femmes de ce pays.
21 mars 2024, Human Rights Watch.
hrw.org/fr/video-photos/video/2024/03/21/gambie-risque-dun-retour-des-mgf
youtube.com/shorts/Y_F8_KcKZZM
April 3, 2024 um 6:13 am
Mai Ahmed Fatty, leader of the opposition Gambia Moral Congress (GMC), has welcomed a proposed bill seeking to repeal the ban on female circumcision.
(Adama Makasuba. 05.03.2024, Gambiana.)
gambiana.com/mai-fatty-defends-bill-seeking-to-repeal-anti-fgm-law/
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Global Leaders Offer Support to Gambia to Uphold Ban on Female Genital Mutilation
(Kerry Cullinan. 02.04.2024, Health Policy Watch.)
Global health and parliamentary leaders have offered to support The Gambia to maintain its ban on female genital mutilation (FGM), expressing “profound concern” over a recent attempt to reverse the ban.
The business committee of Gambia’s parliament is currently contemplating whether to allow the passage of a Private Members Bill which aims to reverse the landmark Women’s (Amendment) Act of 2015, which outlawed FGM.
The Bill was introduced by Almameh Gibba, an MP from the Alliance for the Patriotic Reorientation and Construction (APRC), with the support of Imam Abdoulie Fatty, a notorious proponent of FGM. The process involves the partial of total removal of external female genitalia – supposedly to “control” women’s sexuality – and is usually performed on girls under the age of 15.
But this attempt to reintroduce FGM has been condemned by the leadership of both the Partnership for Maternal, Newborn and Child Health (PMNCH), the world’s largest alliance for women’s, children’s, and adolescent’s health and well-being, which is hosted by World Health Organization (WHO), and the Inter-Parliamentary Union (IPU), the global organisation of national parliaments.
They urge the Members of the National Assembly to continue to protect the “hard-won” ban on FGM, warning in a statement issued over the weekend that repealing the ban “would not only undermine this progress but also perpetuate a cycle of discrimination and violence against women and girls”.
Despite the banning of FGM nine years ago, almost three-quarters of Gambian women are estimated to have been subjected to the practice, and almost half were cut before their 15th birthday. …
Over 230 million girls and women alive today have undergone female genital mutilation (FGM), according to a report from the UN children’s agency, UNICEF, released earlier this month. This is a 15% increase since eight years ago.
healthpolicy-watch.news/global-leaders-offer-support-to-gambia-to-uphold-ban-on-female-genital-mutilation/
April 3, 2024 um 4:48 pm
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Trainee FGM ‚cutter‘ who fled the Gambia fights renewed risk to girls
Trainee FGM ‚cutter‘ who fled the Gambia fights renewed risk to girls.
A woman who stood up against her community and refused to be a female genital mutilation “cutter” is launching a campaign to protect tens of thousands of girls who are at renewed risk of female circumcision in her home country, the Gambia.
theguardian.com/society/2024/apr/02/trainee-fgm-cutter-who-fled-the-gambia-fights-renewed-risk-to-girls
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April 3, 2024 um 7:52 pm
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Debate Over FGM: Imam Baba Leigh Questions Imam Fatty’s Credibility
(17.03.2024, The Fatu Network.)
Debate Over FGM: Imam Baba Leigh Questions Imam Fatty’s Credibility
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April 4, 2024 um 12:14 am
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Muslim leaders delink Islam from female genital mutilation
07.05.2018 (08.05.2018, NTV Kenya.)
Muslim leaders have delinked the Islamic religion from female genital mutilation saying the act is not only criminal but also sinful.
[ Deputy chief Kadhi Rashid Ali Omar gives a press statement for the Anti female genital mutilation board on 7th May 2018. ]
Deputy Chief Kadhi Rashid Ali Omar said there is a difference between culture and religion saying that pastoralist communities that practice FGM do it in line with their traditions and is not supported by Islamic law.
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07.05.2018 (Omar gives a press statement)
[10.05.2018 / 10 May 2018, The Star (Kenya) ]
Islam doesn’t condone FGM, Muslim scholars say
[ (picture description) Deputy chief Kadhi Rashid Ali Omar gives a press statement for the Anti female genital mutilation board on 7th.May.2018./EZEKIEL AMING’A ]
Islamic scholars in the country have come out strongly to oppose the notion that their religion supports Female Genital Mutilation.
Led by the deputy Chief Kadhi Rashid Ali Omar, the scholars said that people mostly mistake the cultural practices of the pastoralist communities who are mostly Muslim and assume the practice of FGM is in Islamic law.
“From the Islamic Law there is nothing called FGM and it prohibits the mutilation of any organ of a person and even of an animal,” Omar said.
Omar explained that they have studied the Islamic texts and there is no law which allows any mutilation of any part of a human being.
He explained that the pastoralist communities have borrowed these things not from Islam but from the cultural aspects especially the Egyptians long time ago and they amalgamated it to Islam.
“We have traced and read texts on the first, second and third generation of Muslims and their literature and found that it does not support FGM, therefore FGM has no basis in Islam,” he said insisting that from the Islamic perspective FGM is sinful.
Speaking during a press briefing organized by the Anti-FGM board today, Omar said that the objective [ maqasid al-sharia ( مقاصد الشريعة ), maqāṣid aš-šarīʿa ] of the Islamic law [ The God-given sharia, on earth, as the fiqh, to be implemented in the long run by Islamic jurists or quickly in advance by Islamic faith fighters. ] is to protect the dignity, health, wealth and mentally capabilities of individuals and the community as a whole.
“In this regard consequently, the Muslim scholars hold that FGM has no basis in Islamic law contrary to the culture and norms of the African communities and the pastoralists who practice the same,” he said.
the-star.co.ke/news/2018-05-10-islam-doesnt-condone-fgm-muslim-scholars-say/
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Muslim scholars deplore FGM and say it violates Koran, Islamic law
They asked communities to desist from linking it to their religion. The scholars said FGM violates the essence and objective [ maqasid ] of Islamic law [ sharia, fiqh ], which protects the welfare of family, dignity, wealth and the mental capacity of an individual. Speaking in Nairobi, Deputy Chief Kadhi Rashid Ali Omar said FGM should not be condoned.
Last month, the Anti-FGM Board announced it was teaming up with various players to wipe out FGM. These include the government, the public, private sector, civil society, the media and development partners. “We want to work together towards a common vision to end the female cut,” Board CEO Benardito Loloju said.
End FGM European Network (Rue d’Edimbourg, Ixelles, Brussels, Belgium.)
.endfgm.eu/news-en-events/fgm-in-the-news/muslim-scholars-deplore-fgm-and-say-it-violates-koran-islamic-law/
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Benardito Loloju
kakenyasdream.org/bernadette-loloju/
endfgm.eu/news-en-events/fgm-in-the-news/teamwork-needed-to-save-more-girls-from-mutilation-says-anti-fgm-board-ceo/
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2008
Delinking female genital mutilation/cutting from Islam
Ibrahim Lethome Asmani, Maryam Sheikh Abdi.
Population Council (Washington, D.C., USA.)
knowledgecommons.popcouncil.org/cgi/viewcontent.cgi?article=2278&context=departments_sbsr-rh
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Sharia: The true embodiment of justice
Specific provisions of the Sharia can be properly understood only in the context of its total scheme, its conceptual basis, primary objectives and goals and overall framework.
Conceptual basis
Sharia literally means „way to water, the source of all life“ and signifies the way to God, as given by God. It is the Way which encompasses the totality of man’s life. Being God-given, the Sharia is the manifestation of His infinite mercy. It is thus also the only true embodiment of, and the best way to, justice.
Khurram Murad, here (archived) at: IIUMS · International Islamic University Malaysia, Kuala Lumpur, Malaysia.
iium.edu.my/deed/lawbase/shariah.html
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April 4, 2024 um 3:28 am
Beschneidung in Gambia
(Reinhold Hartmann. Stand Juli 2016.)
… Über einen Hadith (eine Erzählung) erfahren wir, dass der Prophet in Mekka einer Frauenbeschneiderin begegnete und sie gewähren ließ mit den Worten: „Die Beschneidung von Mädchen bemisst den Wert Mädchens. Aber übertreibe nicht, da diese Art der Beschneidung von den Ehemännern am meisten gewünscht ist und das Gesicht der Frau auf bestmögliche Art und Weise strahlen lässt. Wenn du diese Operation ausführst, entferne nicht den ganzen Kitzler … Die Frau soll Befriedigung erleben, von der ja auch ihr Mann profitiert“.
Diese Aussage scheint die Legitimation für konservative Ärzte und orthodox islamische Religionswissenschaftler zu sein, mit der Beschneidung Mädchen und Frauen zu Sittsamkeit, Treue, Ehrgefühl und emotionalem Gleichgewicht hinzuführen. Verworfenheit und Prostitution sollen so vermieden werden. …
Insgesamt sind 64 % der Frauen in Gambia einer Beschneidung gegenüber positiv eingestellt. Vor zehn Jahren waren es noch 71 %. Es ist also ein leichter Rückgang der weiblichen Befürworter zu verzeichnen.
Dennoch ist die Zahl sehr unbefriedigend und wir fragen uns, was wir tun können, um zumindest im Umfeld unseres Wirkens, diese Zahl weiter zu verringern. …
(Social Projects For The Gambia – Soziale Projekte für Gambia. (Leipzig, Deutschland.))
social-gambia.com/land_und_leute_beschneidung.html
April 6, 2024 um 9:28 pm
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Genlabor Afrika — Die Geschäfte des Bill Gates
L’Afrique, les OGM et Bill Gates
Documentaire de Jean-Baptiste Renaud et Lila Berdugo (2021) · 52 min. · arte
La fondation philanthropique créée par le milliardaire américain Bill Gates cofinance en toute discrétion dans plusieurs pays africains des expérimentations sur des OGM.
[ Enquête dans le nouveau mode du philanthrocapitalisme, où l’aide humanitaire a un tenace arrière-goût de business, où les programmes de lutte contre la famine sont un prétexte pour introduire les OGM, où les investissements publics servent les intérêts privés. ]
https://odysee.com/@Sant%C3%A9:df/L'Afrique,-les-OGM-et-Bill-Gates_Arte_2022_06_21_23_25_VOF-STF_720p_2200k:6
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2021 · arte
L’Afrique, les OGM et Bill Gates
Genlabor Afrika — Die Geschäfte des Bill Gates
Lobbyisten, Philanthropen und Geschäftsleute plädieren für den Einsatz von Gentechnik in Afrika. Ihr Hauptargument: Eingriffe ins Erbgut von Tieren und Pflanzen seien die Lösung im Kampf gegen Hunger und Malaria, zwei der größten Gesundheitsprobleme des Kontinents.
Zu den Anhängern der Bewegung gehört Bill Gates, einer der wohlhabendsten Männer der Welt und Gründer der einflussreichsten gemeinnützigen Stiftung der Geschichte.
Die Dokumentation zeigt, wie sich die Bill & Melinda Gates Foundation zu den wichtigsten Förderern von Gentechnikexperimenten in Afrika entwickeln konnte. Diskret und gegen kritische Stimmen gefeit, tüfteln Forscherinnen und Forscher an der genetischen Veränderung von Maniokpflanzen oder Mücken zur Lösung des Malariaproblems. Zwiespältig ist dabei die Rolle der EU: Stand die Staatengemeinschaft der Gentechnik ob der potenziellen Risiken für Gesundheit und Umwelt ursprünglich skeptisch gegenüber, so führt sie jetzt gemeinsam mit der Stiftung des Microsoft-Gründers Experimente durch, die hier verboten wären.
Bei der gentechnischen Aufrüstung in Afrika geht es um Macht, aber auch um Geld. Und auch hier steht die Bill & Melinda Gates Foundation im Mittelpunkt: Indem sie Gentechnikexperimente in Afrika finanziert, spielt sie den großen westlichen Agrarkonzernen in die Hände.
„Genlabor Afrika – Die Geschäfte des Bill Gates“ öffnet die Tore zur schönen neuen Welt des Philanthrokapitalismus, in der Wohltätigkeit und Geschäftemacherei keine Gegensätze mehr sind, Gentechnik als Hungerhilfe getarnt wird und öffentliche Investitionen im Dienste privater Interessen stehen.
https://odysee.com/@BehindTheMatrix:7/Genlabor-Afrika—Die-Gescha%CC%88fte-des-Bill-Gates-low:c
https://www.bitchute.com/video/1QpmKctCbxQ7/
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Die WHO — Im Griff der Lobbyisten & Bill Gates
L’OMS dans les griffes des lobbyistes
Enquête de 2016 menée par Jutta Pinzler et Tatjana Mischke pour la chaîne allemande NDR. Reportage diffusé le 4 avril 2017 par Arte.
L’Organisation Mondiale pour la Santé (OMS) ne serait-elle pas neutre ? L’enquête « L’OMS : dans les griffes des lobbyistes ? » diffusée sur Arte montre qu’il y a en effet de quoi douter. Pour cause, au cours des trois dernières décennies, la structure internationale a perdu son indépendance financière : Aujourd’hui, ses principales ressources proviennent de plus en plus de fonds privés et d’entreprises dont les intérêts dépendent de ses décisions. De quoi laisser craindre une prise d’influence sur des questions de santé publique.
Documentaire ARTE / ARTE Doku
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L’OMS dans les griffes des lobbyistes
Die WHO — Im Griff der Lobbyisten & Bill Gates
Kaum eine Organisation auf der Welt hat eine wichtigere Aufgabe als die Weltgesundheitsorganisation (WHO). Sie soll sich um die Gesundheit der Menschen kümmern und sie vor Krankheit schützen. Kritiker werfen der WHO jedoch vor, oft zugunsten der Wirtschaft und weniger zum Wohl der Menschheit zu handeln. Zu viele private Spender würden Einfluss auf die Organisation nehmen. Immer wieder ist von Intransparenz und Missmanagement die Rede, zuletzt bei der Bewältigung der Ebola-Krise. Ist die Kritik berechtigt?
Auch bei der Bekämpfung von Tuberkulose werfen die Empfehlungen der WHO Fragen auf. Gleiches gilt für die Risikobewertung des Unkrautvernichtungsmittels Glyphosat, das als „wahrscheinlich nicht krebserregend“ eingestuft wird. Problematisch ist auch die Haltung beim Thema Atomkraft. Durch einen Vertrag zwischen der WHO und der Internationalen Atomenergiebehörde ist die WHO offensichtlich gezwungen, die Erforschung der gesundheitlichen Folgen mit den Interessen der Atomindustrie abzustimmen. Viele Gesundheitsexperten fordern eine grundlegende Reform. Insbesondere die Finanzierung der WHO sei ein Problem, denn der wachsende Anteil von privaten Spendern gefährde die Unabhängigkeit. Einer der größten Geldgeber ist die Bill & Melinda Gates Foundation. Mit breit angelegten Impfkampagnen haben die Stifter einiges für die Gesundheit der Menschen bewirkt, doch mit ihren Spenden nehmen sie auch starken Einfluss auf die Ausrichtung der Weltgesundheitsorganisation. Die WHO, so Kritiker, hänge mittlerweile am Tropf der Gates-Stiftung. Was ist dran an dem Vorwurf? Die Autorinnen Jutta Pinzler und Tatjana Mischke haben mit Kritikern und Befürwortern der WHO-Politik gesprochen, sie führten Interviews mit Stiftern und mit den Menschen in Afrika, Südamerika und Europa, die direkt von den Genfer Entscheidungen betroffen sind.
Drei Tage vor dem Weltgesundheitstag am 7. April fragt ARTE in seiner Themenreihe: Handelt die Weltgesundheitsorganisation (WHO) oft zu Gunsten der Wirtschaft und weniger zum Wohl der Menschheit? (…)
ARTE Doku / Documentaire ARTE
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„La pandémie n’existe pas“ — Dr Astrid Stückelberger — LORSQUE SCIENCE ET SPIRITUALITE S’UNISSENT
La scientifique, docteur et auteur à succès Astrid Stückelberger nous démontre qu’il n’y a pas de pandémie, nous prouve que le test PCR est un leurre et que le vaccin est une dangereuse aberration.
Quelle joie de rencontrer l’épidémiologiste Astrid Stückelberger, sommité dans son domaine qui a déjà écrit dix livres, qui a collaboré à l’ONU, à l’OMS, et qui vient d’organiser le « Peace Summit » à Stockholm, le 19 décembre.
Je l’avais rencontrée la première fois lors de la conférence de presse sur le référendum ‘Non à la prolongation de la loi Covid’, organisé par les Amis de la Constitution, où elle s’était exprimée avec une clarté exceptionnelle sur ce qui se passe actuellement. Toujours en citant sources et références.
Sereine et alignée, cette experte internationalement reconnue et mère de deux enfants, impressionne par son vécu, son franc-parler et son courage. Interview à ne manquer sous aucun prétexte.
astridstuckelberger.com/
Son intervention à la Conférence de presse des Amis de la Constitution les-amis-de-la-constitution.ch/Dr-Astrid-Stuckelberger-Conference-509
https://odysee.com/@Conscience-Amour-Libert%C3%A9:5/LA.PANDEMIE.N.EXISTE.PAS-Dr.Astrid.Stuckelberger-LORSQUE.SCIENCE.ET.SPIRITUALITE.S.UNISSENT-:c
https://www.bitchute.com/video/iD0ekVwJzQTT/
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Big Pharma — Die Allmacht der Konzerne
Big Pharma, labos tout-puissants
Documentaire. Réalisé par Luc Hermann, Claire Lasko • Écrit par Insaf Maadad
https://www.bitchute.com/video/BLOjLgsSa7mv/
https://odysee.com/@Conscience-Amour-Liberté:5/BIG.PHARMA-LABOS-TOUT-PUISSANTS-Arte:3
https://odysee.com/@doberpax:5/Big-Pharma—Labos-tout-puissants:1
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Big Pharma, labos tout-puissants
Big Pharma — Die Allmacht der Konzerne
Dokumentarfilm von Claire Lasko und Luc Hermann (F 2018, 88 Min) · arte
https://www.bitchute.com/video/TkpPhxUiWzdV/
https://odysee.com/@DD-Zone:3/big_pharma_die_allmacht_der_konzerne_doku_arte:4
https://odysee.com/@BehindTheMatrix:7/Big-Pharma—Die-Allmacht-der-Konzerne-(Doku-ARTE-2018):5
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Documentaire de Michèle Hozer (CDN / Canada 2015, 90 Min) · arte
Die große Zuckerlüge
Sucre, le doux mensonge
Comment, depuis les années 1970, l’industrie agroalimentaire a oeuvré pour augmenter les doses de sucre dans nos assiettes, avec à la clé un problème majeur de santé publique : obésité, diabète et maladies cardiaques se répandent à travers le monde, notamment chez les enfants. Cette enquête dévoile les mensonges de l’industrie sucrière et les recours possibles pour enrayer l’épidémie.
https://odysee.com/@LaPiluleRouge:d/Sucre-le-doux-mensonge:c
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Dokumentarfilm von Michèle Hozer (CDN 2015, 90 Min) · arte
Sucre, le doux mensonge
Die große Zuckerlüge
Ist Zucker Gift? Wie ist es der Lebensmittelindustrie gelungen, dass wir uns diese Frage kaum noch stellen? Es begann mit einer geheimen PR-Kampagne in den 70er Jahren. Über 40 Jahre lang hat „Big Sugar“ es geschafft, die Welternährung zu verzuckern. Doch die Kritiker der Industrie haben dazugelernt, die Wissenschaft sammelt neue Erkenntnisse. Eine bittersüße Investigation.
Ist Zucker Gift? Wie hat es die Lebensmittelindustrie geschafft, dass wir uns diese Frage nicht mehr – oder viel zu selten – stellen? Dass die Verzuckerungspolitik der Lebensmittelindustrie und die Verharmlosung des süßen Stoffes bereits in den 70er Jahren eine gezielte Taktik war, entdeckte die Zahnärztin Cristin Kearns, als sie in den Archiven der „Great Western Sugar Company“ 1.500 Seiten interner Dokumente einsehen konnte – eine Art geheime „Spielanleitung“ der Zuckerindustrie.
Es begann mit einer geheimen PR-Kampagne. Über 40 Jahre lang hat „Big Sugar“ es geschafft, sein milliardenschweres Imperium auszubauen und die Ernährung der Welt zu verzuckern. Übergewicht, Diabetes, Herzerkrankungen haben sich vervielfacht. Die nichtalkoholische Fettleber ist längst in der Mitte der Gesellschaft angekommen – inzwischen auch bei immer mehr Kindern. Kinderärzte wie Dr. Robert H. Lustig kämpfen unermüdlich gegen die Behauptung, dass wir doch selbst daran schuld seien, weil wir zu viel äßen.
Die Zucker-Lobby sitzt auf der Anklagebank, doch ihre neue Verteidigungsstrategie ist die alte: Sie fordert immer weitere Beweise. Professor Stanton Glantz erinnern diese Schachzüge an seinen Kampf gegen die Tabakindustrie, die es auch verstanden hat, jahrelang politische Entscheidungen und Rauchverbote hinauszuzögern, weil es ihrer Meinung nach keinen hinreichenden wissenschaftlichen Beweis für die gesundheitsschädigende Wirkung des Tabakrauchens gab. Während Industrie und Wissenschaft ihren Kampf noch ausfechten, tickt die gesundheitliche Zeitbombe weiter.
https://odysee.com/@ARTEde:8/die-groe-zuckerlge-doku-hd-reupload-arte:5
bE6pwCHC518
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April 8, 2024 um 8:04 am
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OCI
Organisation de la Coopération Islamique 2005
Conférence islamique ministérielle sur l’enfant à Rabat en 2005
Déclaration de Rabat sur l’enfance dans le Monde islamique
La « Déclaration de Rabat »
S’inspirant du principe‐clé inscrit dans la charia, le droit canonique de l’Islam
l’élimination de toutes les formes de discrimination à l’égard des filles, les pratiques traditionnelles ou coutumières néfastes comme le mariage des enfants, les mutilations génitales des femmes
___ps/05/Declaration-rabat-Fr.pdf
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OIC
Organization of Islamic Cooperation
Rabat Declaration on the Child, 8 November 2005
Rabat Declaration on Children in the Islamic World
November 2005
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Eternal Sharia
Mit Maputoprotokoll (Lomé (Togo) 1995) und [ islamisch leider vorrangiger ] Erklärung zu den Kindern in der Islamischen Welt (Rabat (Marokko) 2005) kann – und soll – gegen die islamische FGM nichts erreicht werden
Recalling the key principle enshrined in Sharia, the canonical law of Islam […]
To publicize the values of Islam with regard to women and children through mass media and to disseminate the true and honourable image of Islam and the essence of its eternal Sharia; […]
Call upon all Member States to take the necessary measures to eliminate all forms of discrimination against girls and all harmful traditional or customary [traditionell oder brauchtumsbezogen – also gerade nicht islamisch] practices, such as child marriage [Mohammed und Aischa – islamisches Heiratsalter neun Jahre, die islamische Kinderheirat (child marriage) ist gerade nicht haram] and female genital mutilation [chitan al-inath / sunat perempuan ist in Rabat (2005) nicht Verstümmelung (mutilation), das unterstellen wir den Herrschaften], in the light of the Cairo Declaration on Legal Tools for the Prevention of Female Genital Mutilation and the Maputo Protocol, to enact andimplement proper legislations and formulate, where appropriate, national plans, programmes and strategies protecting girls;
[ declaration_english.pdf ]
[ unicef.org/childrenandislam/downloads/declaration_english.pdf ]
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Maputo Protocol
März 1995
en.wikipedia.org/wiki/Maputo_Protocol
[ Juli 22, 2017 um 7:14 pm ]
schariagegner.wordpress.com/2008/06/09/islam-und-fgm/#comment-27753
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Rabat Declaration on Child’s Issues in the Islamic World, issued by the First Islamic Ministerial Conference for The Ministers in charge of Childhood Affairs, November 2005;
Khartoum Declaration on Child Issues in the Islamic World, issued by the Second Islamic Ministerial Conference for The Ministers in Charge of Child Affairs, February 2009 called for “Take[ing] the necessary measures to eliminate all forms of discrimination against girls and all harmful traditional or customary practices, such as child marriage and female genital mutilation, in the light of the relevant declarations, instruments, and conventions”.
sudantribune.com/article30163/
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April 10, 2024 um 6:36 am
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RDC : M23, la guerre sans fin
— 20.02.2024, arte Reportage
Plongée inédite dans une guerre terrible et oubliée. Depuis deux ans, la milice du M23 est repartie à l’offensive dans l’Est de la République Démocratique du Congo. Ce groupe armé contrôle une partie de la région du Nord-Kivu, massacre et expulse les civils et livre une guerre sans merci aux autorités.
Pour la première fois, une équipe de journalistes a pu se rendre sur place, sur le front aux côtés des combattants du M23, mais aussi au cœur des territoires et des villes qu’ils contrôlent. Après un an d’échanges réguliers, les chefs du Mouvement du 23 Mars ont accepté le tournage d’une équipe de Arte Reportage. Un voyage interdit dans une région à l’accès particulièrement complexe : les autorités congolaises refusent que les journalistes donnent la parole à ces rebelles accusés de graves crimes.
De nombreuses organisations indépendantes ont documenté les massacres que les miliciens du M23 commettent contre les civils. L’ONU accuse même le Rwanda voisin de fournir hommes et armes pour permettre aux rebelles de surclasser l’armée régulière et déstabiliser le Congo.
Dans l’Est de la République, la mobilisation générale est décrétée pour en venir à bout. Les civils, eux aussi, prennent les armes et sont enrôlés dans des milices paramilitaires envoyées en première ligne pour stopper le M23.
Les rebelles nient toutes ces accusations et veulent montrer la manière dont ils administrent les régions sous leur contrôle. Selon eux, ils seraient un exemple à suivre, permettant la libre circulation de la population et assurant la sécurité des ethnies persécutées par le gouvernement.
Pour contrebalancer ces affirmations, les journalistes d’Arte Reportage se sont rendus des deux côtés de la ligne de front, à la rencontre des combattants qui font face aux M23, mais aussi dans les camps de déplacés où plus d’un million de personnes ont trouvé refuge depuis le début des combats, ainsi que dans les hôpitaux surchargés par les victimes du conflit, où les blessés par balles côtoient les victimes de bombardements.
Depuis trente ans, le Nord-Kivu est une région ravagée par des conflits qui ont fait à minima des dizaines de milliers de morts. Immersion exceptionnelle dans une guerre dont sont habituellement exclues les caméras.
PFPMFUmreJ8
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DR Kongo: Der vergessene Krieg
— 20.02.2024, arte
Seit zwei Jahren geht die M23-Miliz im Osten der Demokratischen Republik Kongo wieder in die Offensive. Die bewaffnete Gruppe kontrolliert einen Teil der Region Nord-Kivu, massakriert und vertreibt Zivilisten und führt einen erbarmungslosen Krieg gegen die Behörden.Zum ersten Mal drehte ein Team von Journalisten an der Front bei den Kämpfern der M23-Miliz, in den von ihnen kontrollierten Gebieten und Städten. Ein Jahr lang dauerte es, bis die Anführer der M23 den Dreharbeiten des Teams von ARTE Reportage zustimmten. Eine verbotene Reise in eine offiziell unzugängliche Region: Denn die kongolesischen Behörden verweigern Journalisten den Zugang zu diesen Rebellen, denen schwere Verbrechen vorgeworfen werden.
Zahlreiche unabhängige Organisationen haben die Massaker dokumentiert, die die M23-Milizen an der Zivilbevölkerung begehen. Die Vereinten Nationen beschuldigen sogar das benachbarte Ruanda, Männer und Waffen zur Verfügung zu stellen, damit die Rebellen die reguläre Armee besiegen und den Kongo destabilisieren können. Im Osten der Republik wurde deshalb die allgemeine Mobilmachung ausgerufen. Auch Zivilisten werden in paramilitärische Milizen eingezogen und an die vorderste Front geschickt, um die M23 aufzuhalten.
Die Rebellen bestreiten die Vorwürfe gegen sie, sie wollten zeigen, wie sie die von ihnen kontrollierten Gebiete verwalten. Sie sehen sich als ein Vorbild, das die Freizügigkeit der Bevölkerung ermögliche und die Sicherheit der von der Regierung verfolgten ethnischen Gruppen gewährleiste.Die ARTE Reporter filmten deshalb beide Seiten der Front. Sie trafen die Kämpfer, die sich der M23 entgegenstellen; Sie drehten in den Lagern der Vertriebenen, in denen seit dem Beginn der Kämpfe mehr als eine Million Menschen Zuflucht gefunden haben; und sie gingen in die überfüllten Krankenhäuser, in denen Schussverletzte neben Bombenopfern liegen. Seit dreißig Jahren ist Krieg in Nord-Kivu, Zehntausende starben dort, mindestens. Kameras sind dort normalerweise verboten.
HlK0H3RC4lE
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April 21, 2024 um 9:33 pm
Kippt Gambia das Verbot der Genitalverstümmelung? Seit 2015 ist in Gambia weibliche Genitalverstümmelung, beschönigend auch Beschneidung genannt, verboten. Nun berät das Parlament darüber, das Gesetz zurückzunehmen.
Kai Küstner, ARD Rabat, 10.04.2024, tagesschau.
tagesschau.de/ausland/afrika/gambia-genitalverstuemmelung-100.html
April 25, 2024 um 4:01 pm
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Die medikalisierte weibliche Genitalverstümmelung (FGM) nimmt zu
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Die „medizinische“ Beschneidung von Mädchen nimmt zu
— Elodie Cousin, Olivia Bizot, Bastien Renouil. arte (2024)
Als Kenia 2011 die Genitalverstümmelung von Frauen verbot, rechneten nur wenige damit, dass diese traditionelle Praxis im Untergrund fortgeführt werden würde. Über ein Jahrzehnt ging sie zunächst zurück, von 21 % Beschneidung im Jahr 2014 auf 14,8 % im Jahr 2022. Heute sind NGOs jedoch besorgt: Immer mehr Ärzte stimmen der Beschneidung junger Mädchen zu. Es gibt keine Zahlen, da doe Operationen oft im Geheimen durchgeführt werden. Doch Menschenrechtler beobachten den Anstieg und befürchten, dass ihre Bemühungen durch diese neue Bedrohung zunichte gemacht werden.
arte.tv/de/videos/118811-000-A/die-medizinische-beschneidung-von-maedchen-nimmt-zu/
https://www.arte.tv/de/videos/118811-000-A/die-medizinische-beschneidung-von-maedchen-nimmt-zu/
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Mai 14, 2024 um 3:16 am
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“Jetzt ist in Gambia ein neues Gesetz auf dem Vormarsch, das ein Verbot der weiblichen Genitalverstümmelung aufheben soll.”
h 2:28, Renata Alt
youtube.com/watch?v=Z9vFBM8hA3c
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“Retten Sie das wichtige Verbot der FGM in Gambia!”
schariagegner.wordpress.com/2024/03/21/retten-sie-das-wichtige-verbot-der-fgm-in-gambia/
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