Before I quote the scholars mentioning of the rulings and hadiths on the matter I want to mention a narration where the Prophet ﷺ spoke to a woman who used to do circumcision in Madinah. He said to her, “Do not cut severely, for that is better for the woman and more pleasing to the husband” (Musnad Ahmad, Sunan Abu Dawud, though there is weakness to these ahadith it can be used to prevent harm from women when they are being circumcised)
The scholars made it clear that harming a girl is forbidden. When people typically think of female circumcision they think of harmful way it is done, however there are different types of female circumcision, it would be better for us to refrain from the term FGM because of its negative connotations as the word mutilation is quite a horrific word.
Although the first type of FGM is what would fall under Islamic female circumcision, the other types have nothing to do with Islam rather they are practised due to culture and those types are harmful for girls.
The Definition of Circumcision According to the Fuqaha (Jurists)
Circumcision for females is the cutting of a piece of skin at the top part of the vagina, which resembles the comb of a rooster, located above the vaginal opening.
This is because the entry point for intercourse is also the exit for semen, childbirth, and menstruation. Above the place where intercourse occurs is the exit for urine, like the urethra in men. Between them is a thin piece of skin, and circumcision involves cutting from this area.
Circumcision for females is the removal of an extra piece of skin at the upper part of the vagina that resembles the comb of a rooster, and it is this which is removed during circumcision
Summary
General ruling on circumcision for men and women
There is a clear difference among the fuqaha on circumcision. Some scholars treat it as fard for both men and women, some see it as sunnah for both, and others make it obligatory for men but not for women. All agree that circumcision is from the fitrah and is one of the visible symbols of Islam, but they differ whether this reaches the level of legal obligation or remains a stressed sunnah. (al-Mawsooʿah al-Fiqhiyyah 19/27–29; Hashiyat Ibn ʿAbidin 5/479; al-Majmuʿ 1/300; al-Insaf 1/124; Nayl al Awtar 1/145–147).
Ruling on male circumcision in the madhhabs
A first view, held by the Hanafis, the Malikis, a weak view in the Shafiʿi madhhab and one narration from Ahmad, is that circumcision is sunnah for men and not fard. It is from the fitrah and one of the shaʿair (symbols) of Islam. Because it is a shaʿirah, they say that if the people of a town all abandoned circumcision, the imam would fight them for that as he fights them for abandoning the adhan, which shows how strongly they still stress it. (al-Mawsooʿah al-Fiqhiyyah 19/27–29; Hashiyat Ibn ʿAbidin 5/479; al-Ikhtiyar 4/167; al-Sharh al-Saghir 2/151; al-Majmuʿ 1/300; al-Insaf 1/124).
A second view, found clearly among many Shafiʿis and Hanbalis, is that circumcision for men is obligatory. They connect this to taharah and say it becomes wajib after puberty, because purification only becomes wajib then.
They use evidences such as the report “Remove from yourself the hair of disbelief and get circumcised,” the fact that circumcision is a clear symbol of the Muslims, and the reasoning that the foreskin keeps impurity and blocks complete purification and correct prayer, so removing it becomes wajib. (al-Mawsooʿah al-Fiqhiyyah 19/27–29; Abu Dawud 1/253; al-Talkhis 4/82; al-Majmuʿ 1/300; al-Insaf 1/124).
Ibn Qudamah states a third specific view, that circumcision is obligatory for men but an honour and not obligatory for women. (al-Mughni 1/85; al-Mawsooʿah al-Fiqhiyyah 19/27–29).
Ruling on female circumcision in the madhhabs
For women, the Malikis generally describe circumcision as recommended, not fard. Among the Hanafis and in one narration from the Hanbalis, female circumcision is described as “makramah” (an honour) and not sunnah. Another Hanafi view counts it as sunnah for women, and a third view calls it mustahabb, so all these Hanafi views keep it below the level of obligation. (al-Mawsooʿah al-Fiqhiyyah 19/27–29; al-Bahr al-Ra’iq 3/554; Tabyin al-Haqa’iq 1/226; al-Fatawa al-Hindiyyah 5/53, 3/358; Radd al-Muhtar 3/382; Bada’iʿ al-Sana’iʿ 4/419).
At the same time, some Shafiʿis and some Hanbalis held that female circumcision is obligatory, and Sahnun from the Malikis is also quoted as holding it to be obligatory.
However, the majority of Hanafis, many Malikis, a number of Shafiʿis and the well known position among the Hanbalis is that female circumcision is not obligatory.
They range between describing it as recommended, honourable or mustahabb, but they do not put it at the level of fard. This majority view is supported by a wide range of classical works in all four madhhabs. (al-Bahr al-Ra’iq 3/554; al-ʿInayah Sharh al-Hidayah 9/127; al-Fatawa al-Hindiyyah 5/53, 3/358; Majmaʿ al-Anhur 2/744; Sharh Multaqa al-Abhur; Radd al-Muhtar 3/382; Awjaz al-Masalik 14/238; Sharh Mukhtasar Khalil 3/48; al-Madkhal 3/392; al-Fawakih al-Dawani 1/461; al-Muntaqa 7/232; Hashiyat al-Sawi 1/610; Minh al-Jalil 2/492; al-Qawanin al-Fiqhiyyah p.130; al-Taj wa al-Iklil 3/259; al-Majmuʿ 1/300; Mughni al-Muhtaj 3/541; Tuhfat al-Muhtaj 9/198; Nihayat al-Muhtaj 8/37; Hashiyat al-Bujayrimi ʿala al-Khatib 4/248; Hashiyat al-Bujayrimi ʿala al-Minhaj 4/243; Kashshaf al-Qinaʿ 1/80; al-Rawd al-Murabbaʿ 1/160; Majmuʿ Fatawa 34/224; Mataalib Uli al-Nuha 1/92; Sharh Muntaha al-Iradat 1/41; al-Kafi 1/153; al-Iqnaʿ 1/21; al-Insaf 1/124).
Evidence used and the strength of the ruling
Both for men and women, some scholars used texts like “Circumcision is sunnah for men and an honour for women,” and the reports about the traits of fitrah and the practice of Ibrahim, peace be upon him, to argue that circumcision is more than a mere custom and at least a stressed sunnah, if not an obligation. Others replied that many of these specific hadith on obligation or on female circumcision have weak chains, involve mudallis narrators, or have disputed wording, and that actions alone, like the age at which Ibrahim circumcised himself, do not by themselves prove the level of obligation. (Ahmad 5/75; al-Bayhaqi Sunan 8/325; Abu Dawud 5/421; Abu Dawud 1/253; al-Talkhis 4/82; “five things are from the fitrah”; Nayl al Awtar 1/145–147).
Al Shawkani reviews the three main positions: circumcision as fard for men and women (Imam Yahya, Ahl al Bayt, al Shafiʿi and many others), circumcision as sunnah for both (Malik, Abu Hanifah, al Murtada and what al Nawawi calls the view of most scholars), and circumcision as fard for men but not for women (al Nasir and Imam Yahya).
After carefully analysing the hadith for obligation and the hadith used for female circumcision, he concludes that no sahih proof firmly establishes obligation. What is confirmed is that circumcision is from the fitrah and is a sunnah, and one should not declare it fard without a clear, authentic text. (Nayl al Awtar 1/145–147; al-Bayhaqi, Sunan and Maʿrifah, on the hadith of “sunnah for men and a virtue for women”.)
Ruling when circumcision harms the person
The texts also qualify the ruling when there is serious harm. If a person is physically weak and there is a real fear that circumcision will harm or destroy him, then it is not permissible to circumcise him, even according to those who say it is obligatory.
The duty is delayed until safety is likely, because the Sharia does not command what leads to destruction and some obligations are lifted when there is fear of death. The Hanbalis explain that if destruction is firmly expected, circumcision becomes forbidden, based on the verse “And do not throw yourselves into destruction.” (al-Majmuʿ 1/304; Fath al-Qadir 1/43; al-Sharh al-Saghir 2/152; al-Khurashi 3/48; Mataalib Uli al-Nuha 1/91; Surah al-Baqarah 2:195).
Overall picture of the ruling for men and women
Putting these texts together, the classical fiqh shows that male circumcision is at least a strong sunnah and a clear shaʿirah of Islam, with many Shafiʿis and Hanbalis and some others treating it as fard, while a number of Hanafis and Malikis treat it as sunnah but still deem it to be very important.
For female circumcision, a minority of Shafiʿis, Hanbalis and Sahnun from the Malikis held it to be obligatory, but the majority of Hanafis, many Malikis, many Shafiʿis and the well known Hanbali position do not see it as fard, and instead describe it as recommended, mustahabb or an honour.
Al Shawkani’s careful conclusion is that the strongest and safest position, based on the hadith and their chains, is that circumcision in general is from the fitrah and is a recommended sunnah, and that one should not move to the level of obligation for either men or women except with a clear and authentic proof. (al-Mawsooʿah al-Fiqhiyyah 19/27–29; al-Mughni 1/85, 1/109; al-Majmuʿ 1/300–304; Majmuʿ Fatawa 34/224; Nayl al Awtar 1/145–147).
The Ruling on Circumcision
The jurists differed regarding the ruling on circumcision, and there are several views:
The first view:
The Hanafis, the Malikis, a weak view within the Shafiʿi madhhab, and one narration from Ahmad, held that circumcision is sunnah for men and not obligatory. It is part of the natural disposition (fitrah) and among the symbols of Islam. If the people of a town were to all abandon it, the imam would fight them for that, just as he would fight them for abandoning the call to prayer (Hashiyat Ibn ʿAbidin 5/479, al-Ikhtiyar 4/167, al-Sharh al-Saghir 2/151, al-Majmuʿ 1/300, al-Insaf 1/124).
As for women, the Malikis consider it recommended. The Hanafis and one narration from the Hanbalis hold that circumcision for women is an honour and not a sunnah. According to another view within the Hanafi madhhab, it is also a sunnah for women. A third view says it is mustahabb (recommended) (see the difference between sunnah, mandub, and mustahabb under the heading: recommendation).
They used as evidence the hadith of Ibn ʿAbbas, may Allah be pleased with them both, which is raised (marfuʿ): “Circumcision is sunnah for men, and an honour for women” (reported by Ahmad 5/75, al-Maimaniyyah edition, and al-Bayhaqi in his Sunan 8/325, Da’irat al-Maʿarif al-ʿUthmaniyyah edition, from the narration of Usamah al-Hudhali, and al-Bayhaqi judged it acceptable due to one of its narrators). Also, the hadith of Abu Hurayrah, may Allah be pleased with him: “Five things are from the natural disposition…”
The amount to be cut in circumcision
The circumcision of males involves cutting the skin that covers the glans, which is called the foreskin, or the prepuce, so that the glans becomes completely uncovered.
According to one opinion within the Hanbali madhhab, it is sufficient to cut off most of it. According to Ibn Khujj from the Shafiʿis, it is sufficient to cut a portion of the foreskin even if it is small, as long as the cutting encircles the head of the glans (al-Majmuʿ 1/302, al-Khurashi 2/48, al-Binayah 1/273, Kashshaf al-Qinaʿ 1/85).
As for the circumcision of women, it is done by cutting the part of the skin above the urinary opening, resembling the comb of a rooster. The sunnah is not to remove all of it but only a part.
This is based on the hadith of Umm ʿAtiyyah, may Allah be pleased with her, that a woman used to circumcise girls in Madinah. The Prophet said to her: “Do not overdo it, for that is more pleasant for the woman and more pleasing to the husband” (reported by Abu Dawud 5/421, edited by ʿIzzat ʿUbayd Daʿas, and he declared its chain to be weak).
The time of circumcision
The Shafiʿis and Hanbalis held that the time when circumcision becomes obligatory is after puberty, because circumcision is for the purpose of purification, and purification is not obligatory before puberty.
It is also mentioned in the hadith: “Remove from yourself the hair of disbelief and get circumcised” (reported by Abu Dawud 1/253, edited by ʿIzzat ʿUbayd Daʿas, and in its chain is an unknown narrator as stated in al-Talkhis by Ibn Hajar 4/82, Tabaʿat Sharikat al-Tibaʿah al-Fanniyyah). They said: If circumcision were not obligatory, it would not be allowed to uncover the private parts for it, nor for the circumciser to look at them, and both of these are forbidden.
Among the evidences for obligation is also that circumcision is one of the symbols of the Muslims, so it is obligatory like the rest of their symbols.
The Prophet’s saying: “When the two circumcised parts meet, ghusl becomes obligatory” is proof that women used to be circumcised (reported by al-Shafiʿi in al-Umm 1/37 from the narration of ʿA’ishah, and the original version is in Muslim 1/272, al-Halabi edition). Also, since there is a piece of flesh that remains, it must be removed, as is the case for men. Another proof for the obligation is that the remaining foreskin retains impurity and prevents the validity of the prayer, so its removal becomes obligatory.
The third view
This view was mentioned explicitly by Ibn Qudamah in al-Mughni. He said: Circumcision is obligatory for men, and an honour for women, and it is not obligatory for them (al-Mughni 1/85).
Circumcision of one who is too weak for it
If a person is physically weak such that there is fear that circumcision will harm him, then it is not permissible to circumcise him, even according to those who consider it obligatory. Rather, it should be delayed until it is likely that he will be safe, because there is no command in the Sharia that leads to destruction, and some obligations are lifted in case of fear of death. As for acts of sunnah, the matter is even more lenient. This is according to those who say that circumcision is sunnah.
The Hanbalis have a detailed view in their madhhab, summarised as follows: if a person fears that circumcision will destroy him, then the obligation is lifted. However, it is not forbidden if the harm is only feared and not certain. But if it is certain that circumcision will destroy him, and this is firmly known, then circumcision becomes forbidden, based on the saying of Allah: “And do not throw yourselves into destruction” (al-Majmuʿ 1/304, Fath al-Qadir 1/43, al-Sharh al-Saghir with the commentary of al-Sawi 2/152, al-Khurashi on Khalil 3/48, Mataalib Uli al-Nuha 1/91, and the verse is from al-Baqarah 2:195).
Al-Mawsoo’ah al-Fiqhiyya Volume 19 Pages 27-29
Some of the Shafiʿis and some of the Hanbalis held that female circumcision is obligatory
(Mughni al-Muhtaj 3/540, Nihayat al-Muhtaj by Shams al-Din Muhammad ibn Ahmad al-Ramli 8/36, Dar al-Fikr, Hashiyat al-Bujayrimi ʿala al-Khatib 4/347, Dar al-Fikr, Hashiyat al-Bujayrimi ʿala al-Minhaj 4/243, al-Muhadhdhab by Abu Ishaq al-Shirazi 1/14, Dar Ihya’ al-Turath al-Arabi, Hashiyat Qalyubi ʿala al-Minhaj 4/73, Dar Ihya’ al-Kutub al-ʿIlmiyyah, Hashiyat ʿUmairah ʿala al-Minhaj, al-Majmuʿ Sharh al-Muhadhdhab 1/300, Maʿalim al-Qurba by Ibn al-Akhwah al-Qurashi p. 165, Dar al-Funun Cambridge, Sharh al-Bahjah by Zakariyya al-Ansari 1/11, al-Tuhfah by Ibn Hajar al-Haytami 9/198, Dar Ihya’ al-Turath al-Arabi).
From the Hanbalis: al-Mughni 1/109, Kashshaf al-Qinaʿ 1/80, al-Rawd al-Murabbaʿ 1/16, al-Majmuʿ 1/104.
Sahnun (ʿAbd Allah ibn Saʿid ibn Ḥabib al-Tanukhi (d. 240 AH) from the Malikis also held that female circumcision is obligatory.
In al-Mughni, it is stated: “A man has the right to tell his Muslim wife to undergo circumcision, just as he instructs her to pray” (al-Mughni 1/109).
(Sahnun is the well-known Maliki jurist, his name is Abd Allah ibn Saʿid Habib Hilal ibn Bikr ibn Rabiʿah al-Tanukhi, known as Abu Saʿd. He heard from Ibn Wahb, and from Abu al-Qasim Abd Allah ibn al-Hakam, and Shaʿb ibn al-Layth from Nafiʿ and al-Majjashun and others. His son, Muhammad, and Ayyaash ibn Musa and others narrated from him. Abu Yaʿla al-Khalili criticised his memorisation, but Abu al-ʿArab praised him greatly and said that his leadership was recognised, and his virtues and precedence were unanimously agreed upon. He combined traits rarely found in others: jurisprudence, piety, firmness, integrity, excellence, and generosity.
He was born in Ramadan, either in 160 or 161 AH, and died on the seventh of Rajab in the year 240 AH at the age of eighty. See: Lisan al-Mizan by Ibn Hajar 3/81, vol. 30, 3rd edition, edited by Daʾirat al-Maʿarif al-Nizamiyyah, India, Muʾassasat al-Aʿlami, Beirut, 1406 AH/1986 CE, al-Thiqat by Ibn Hibban 1/299 no. 13550, edited by al-Sayyid Sharaf al-Din Ahmad, 1st edition, Dar al-Fikr, and al-Ikmal by Ibn Makula 4/265, 1st edition, 1410 AH, Dar al-Kutub al-ʿIlmiyyah, Beirut.)
The majority of the Hanafis held that female circumcision is not obligatory
(al-Bahr al-Raʾiq 3/554, Tabyin al-Haqaʾiq Sharh Kanz al-Daqaʾiq by Fakhr al-Din Uthman ibn Ali al-Zaylaʿi 1/226, Dar al-Maʿrifah, al-ʿInayah Sharh al-Hidayah 9/127, al-Fatawa al-Hindiya 5/53, edited by Abd al-Latif Hasan Abd al-Rahman, 3/358, Dar al-Kutub al-ʿIlmiyyah, Beirut, Lebanon, Majmaʿ al-Anhur 2/744, Dar Ihya’ al-Turath al-Arabi, Beirut, Sharh Multaqa al-Abhur by Ibrahim al-Halabi, Dar al-Kutub al-ʿIlmiyyah, Beirut, 1st edition 1419 AH – 1998 CE, Radd al-Muhtar 3/382, Badaʾiʿ al-Sanaʾiʿ by Alaʾ al-Din al-Kasani 4/419, Dar al-Fikr).
Also, many of the Malikis, a number of Shafiʿis, and the well-known position among the Hanbalis held that female circumcision is not obligatory
(See: Awjaz al-Masalik ila Muwattaʾ Malik by Muhammad Zakariyya al-Kandahlawi, edited by Taqi al-Din al-Nadwi 14/238, Dar al-Qalam; Sharh Mukhtasar Khalil by al-Khurashi 3/48, Dar al-Fikr; al-Madkhal by Ibn al-ʿAbdari 3/392, Dar al-Turath; al-Fawakih al-Dawani by Ahmad ibn Ghunaym al-Nafrawi 1/461, Dar al-Maʿrifah, Beirut; al-Muntaqa Sharh Muwattaʾ Malik by al-Baji 7/232, Dar al-Kitab al-ʿArabi, 3rd edition, 1413 AH/1983 CE; Hashiyat al-Sawi ʿala al-Sharh al-Saghir by Abu al-ʿAbbas Ahmad al-Sawi 1/610, Dar al-Maʿarif; Minh al-Jalil Sharh Mukhtasar Khalil by Muhammad ibn Ahmad 2/492, Dar al-Fikr, Beirut; al-Qawanin al-Fiqhiyyah by Ibn Juzayy al-Kalbi al-Gharnati p. 130, Dar al-Kutub al-ʿIlmiyyah; al-Taj wa al-Iklil by Ibn Abd al-Barr 3/259, Dar al-Kutub al-ʿIlmiyyah).
From the Shafiʿis: al-Majmuʿ Sharh al-Muhadhdhab 1/300, Maʿalim al-Qurba p. 165, Sharh al-Bahjah 1/112, Mughni al-Muhtaj 3/541, Tuhfat al-Muhtaj 9/198, Nihayat al-Muhtaj 8/37, Hashiyat al-Bujayrimi ʿala al-Khatib 4/248, and Hashiyat al-Bujayrimi ʿala al-Minhaj 4/243.
From the Hanbalis: Kashshaf al-Qinaʿ 1/80, al-Rawd al-Murabbaʿ 1/160, Majmuʿ Fatawa Shaykh al-Islam Ibn Taymiyyah 34/224, compiled by Abd al-Rahman ibn Muhammad ibn Qasim, Dar ʿAlam al-Kutub, Riyadh, 1412 AH/1991 CE, Matalib Uli al-Nuha Sharh Ghayat al-Muntaha by Mustafa ibn Saʿd al-Rahibani 1/92, al-Maktab al-Islami, Sharh Muntaha al-Iradat 1/41, al-Kafi 1/153, al-Iqnaʿ fi Hall Alfaz Abi Shujaʿ by al-Khatib al-Sharbini 1/21, Dar al-Maʿrifah, Beirut, al-Insaf by Alaʾ al-Din al-Mardawi 1/124, Dar Ihya’ al-Turath al-Arabi).
First I will break down what Ash Shawkani’s sharh on al-Muntaqa min Akhbar al-Mustafa which is a hadith compilation by Majd al-Din Ibn Taymiyyah (d. 652 AH), the grandfather of Ibn Taymiyyah, on this matter. The full translation is below the scan.
Timing of Circumcision
The hadith of Abu Hurayrah about Ibrahim (peace be upon him) circumcising himself at eighty shows there is no set time for circumcision.
This is the view of the majority, who say it is not fard (obligatory) in childhood.
The Shafiʿis have one view that the guardian must circumcise the child before puberty, but this is opposed by the hadith of Ibn Abbas.
Another view says it is haram before age ten, but this is refuted by the hadith that the Prophet ﷺ circumcised al-Hasan and al-Husayn on the seventh day.
An-Nawawi preferred the view that it is mustahabb (recommended) on the seventh day, and there is a difference on whether the day of birth is counted among the seven, the stronger view being that it is.
Is It Obligatory or Sunnah?
- Fard for men and women: View of Imam Yahya, Ahl al-Bayt, al-Shafiʿi, and many ʿulama.
- Sunnah for both: View of Malik, Abu Hanifah, al-Murtada, and mentioned by al-Nawawi as the view of most scholars.
- Fard for men only: View of al-Nasir and Imam Yahya.
Evidence for Obligation
- Hadith: “Remove from yourself the hair of disbelief and circumcise” (from Uthaym) – weak.
- Hadith: “Whoever embraces Islam should get circumcised” – not declared weak by al-Hafiz, but Ibn al-Mundhir said no report is strong enough.
- Hadith of Umm Atiyyah – the Prophet (peace be upon him) said: “Trim slightly but do not go too far.” Reported with differing chains, all weak or disputed.
Evidence for Recommendation
- Hadith: “Circumcision is sunnah for men and a virtue for women.” Reported by Ahmad and al-Bayhaqi, but the chain includes al-Hajjaj ibn Artah, who is known for tadlis, and the isnad is weak.
- The word “sunnah” here could just mean a good practice, not necessarily mustahabb in the fiqh sense.
Distinction Between Genders
Those who obligate it for men and not for women base this on the wording “a virtue for women” in the hadith. They agree with the first group on the obligation for men and with the second group on it being not fard for women.
The Strongest View
No sahih (authentic) hadith proves obligation. What is thabit (confirmed) is that circumcision is part of the fitrah and is sunnah. One does not declare it fard without a clear and authentic proof.
The Example of Prophet Ibrahim ʿalayhi-salām
Al-Bayhaqi used the hadith about Ibrahim circumcising himself and the verse “Follow the way of Ibrahim” (al-Nahl: 123) as evidence. Ibn Abbas said the tests Ibrahim fulfilled included circumcision, and tests are usually with fard acts. But others replied that he may have done it as a recommended act. Also, the rest of the ten traits of fitrah are not fard. al-Mawardi said Ibrahim would not do it at eighty unless it was a command.
To Conclude
Whether Ibrahim did it out of obligation or recommendation affects the ruling. If it was wajib for him, then it could be argued it is fard for us. If not, then it remains sunnah. The most careful and correct position is to affirm what is certain – that it is from the fitrah and is mustahabb.
It was in fact mentioned in the chapter on the virtue of Ibrahim the close friend, through the narration of Abu Hurayrah, including the mention of the years.
Ash Shawkani included this hadith in this chapter to show that there is no specific time limited for circumcision. This is the position of the majority, and it is not obligatory in childhood. However, the Shafiʿis have one view that the guardian is required to circumcise the child before he reaches puberty, but the hadith of Ibn Abbas that will be mentioned later goes against this.
They also have another view that it is forbidden before the age of ten, but this is contradicted by the hadith that the Prophet circumcised al-Hasan and al-Husayn on the seventh day after their birth, which was reported by al-Hakim and al-Bayhaqi from the hadith of Aisha, and also by al-Bayhaqi from the hadith of Jabir. al-Nawawi, after mentioning these two views, said
If we go with the correct one, then it is recommended to circumcise on the seventh day of birth. As for whether the day of birth is counted among the seven or if it should be seven days after, there are two views. The stronger of the two is that it is counted. That is the end of his words.
There is disagreement on whether circumcision is obligatory. Imam Yahya reported from the Ahl al-Bayt, from al-Shafiʿi, and many scholars that it is obligatory for both men and women. According to Malik, Abu Hanifah, and al-Murtada, and this is also mentioned by al-Nawawi as the view of most scholars, it is sunnah for both. al-Nasir and Imam Yahya said it is obligatory for men but not for women.
The first group used as evidence what will come from the hadith of Uthaym with the wording: “Remove from yourself the hair of disbelief and circumcise.” But this cannot be used as proof due to the flaws in it, which will be discussed in the place where it is mentioned.
They also used the hadith of Abu Hurayrah that the Prophet of Allah said: “Whoever embraces Islam should get circumcised.” This was mentioned by al-Hafiz in al-Talkhis, and he did not weaken it. It was discussed by Ibn al-Mundhir who said: there is no report on circumcision that one can rely on and no sunnah to follow.
They also used the hadith of Umm Atiyyah, who was a female circumciser, with the wording: “Trim slightly but do not go too far.” This was reported by al-Hakim, al-Tabarani, al-Bayhaqi, and Abu Nuʿaym from the hadith of al-Dahhak ibn Qays.
There was disagreement over the chain from Abd al-Malik ibn Umayr. Some said he narrated it from al-Dahhak, others said from Atiyyah al-Qurazi, as mentioned by Abu Nuʿaym. Others said from Umm Atiyyah, and this was narrated by Abu Dawud in his Sunan. Abu Dawud criticised it because of Muhammad ibn Hassan, saying he is unknown and weak.
Ibn Adi followed him in saying he is unknown, as did al-Bayhaqi. ʿAbd al-Ghani ibn Saʿid disagreed and said he is Muhammad ibn Saʿid who was crucified for heresy. Ibn Adi narrated it from the hadith of Salim ibn Abdullah ibn Umar, and al-Bazzar narrated it from the hadith of Nafiʿ, both of them from Abdullah ibn Umar in a marfuʿ form with the wording:
“O women of the Ansar, dye your hands deeply and circumcise lightly, and do not go to extremes. Beware of denying blessings.” al-Hafiz said: in the chain of Abu Nuʿaym is Mandal ibn Ali, who is weak. In the chain of Ibn Adi is Khalid ibn Amr al-Qurashi, who is even weaker than Mandal.
It was narrated by al-Tabarani and Ibn Adi from the hadith of Anas with wording close to that of Abu Dawud. Ibn Adi said: Zaydah was the only one who narrated it, and it is munkar. This was also said by al-Bukhari from Thabit. al-Tabarani said: it was only narrated by Muhammad ibn Salam.
Those who say it is sunnah also used the hadith: “Circumcision is sunnah for men and a virtue for women.” This was narrated by Ahmad and al-Bayhaqi from the hadith of al-Hajjaj ibn Artah from Abu al-Malih ibn Usamah from his father.
But al-Hajjaj was known for tadlis and there is disagreement in the narration from Qatadah. He sometimes narrated it this way and sometimes with the addition of Shaddad ibn Aws after the father of Abu al-Malih. It was also narrated this way by Ibn Abi Shaybah and Ibn Abi Hatim in al-ʿIlal, and by al-Tabarani in al-Kabir.
Other times he narrated it from Mak-hul from Abu Ayyub. Ahmad narrated it, and Ibn Abi Hatim mentioned it in al-ʿIlal, and he said his father said it is an error by al-Hajjaj or by the one who narrated from him, who is ʿAbd al-Wahid ibn Ziyad. al-Bayhaqi said: it is weak and disconnected. Ibn ʿAbd al-Barr said in al-Tamhid: this hadith revolves around al-Hajjaj ibn Artah, and he is not someone whose reports are used as proof.
Al-Hafidh said: it has another chain that does not include al-Hajjaj. It was narrated by al-Tabarani in al-Kabir and by al-Bayhaqi from the hadith of Ibn Abbas in a marfuʿ form, but al-Bayhaqi weakened it in al-Sunan and said in al-Maʿrifah: its isnad is not authentic. It was narrated by al-Walid from Abu Thawban from Ibn ʿAjlan from ʿIkrimah from him. All its narrators are trustworthy, but there is tadlis in it.
Even though this hadith is not suitable as a proof, there is also no proof in it for what is being claimed, because the word “sunnah” in the speech of the Prophet is broader than the technical usage by the scholars of usul (principle).
Those who made a distinction between men and women used the same evidences of the first group for the obligation on men, and used the hadith cited by the second group for the non-obligation on women, based on the wording “a virtue for women.” The correct view is that there is no authentic proof that shows it is obligatory, and what is confirmed is that it is sunnah, as in the hadith: “five things are from the natural disposition,” and others like it. One must stop at what is confirmed until there is something that proves otherwise.
al-Bayhaqi said: the best of the evidences is the hadith of Abu Hurayrah mentioned in the chapter, that Ibrahim circumcised himself at the age of eighty, and Allah said: “Then We revealed to you: follow the way of Ibrahim who was upright” (al-Nahl 123). It is also authentically reported from Ibn Abbas that the words with which Ibrahim was tested and fulfilled were from the traits of the natural disposition, and among them was circumcision.
A test is usually done with what is obligatory. This was answered by saying that the result only follows if Ibrahim did it as a duty. It is possible that he did it as a recommended act, and therefore fulfilling the command to follow him would be through doing it in the same recommended way.
It is well known that actions alone do not prove obligation. Also, the rest of the ten characteristics are not obligatory. al-Mawardi said: Ibrahim would not do something at such an age unless it was by the command of Allah.
In summary, using the act of Ibrahim as proof for obligation depends on proving that it was obligatory on him. If that is established, the argument is sound.
If that is established, the argument is sound. However, if it is not established that it was obligatory on him, then there is no basis to build the obligation upon it. It remains possible that he did it seeking nearness to Allah in a recommended way, and in that case following him does not necessitate that it be an obligation.
Therefore, the safest and most correct path is to affirm what is certain, which is that circumcision is part of the natural disposition and a recommended act. One does not move from that to declaring it obligatory unless there is a clear and authentic proof that requires doing so.
Naylul Awtar Min Asrar Muntaqa al-Akhbar by Imam Ash Shawkani (1/145-147)
