Circumcision: A Religious Obligation or Violation of Children's Rights?

A Muslim man must be circumcised. An uncircumcised Muslim man - as mentioned in religious literature - is excluded from many religious and personal matters. Muslims and Jews cite numerous health benefits of circumcision, some of which are confirmed by medical science, but medical science has also highlighted many disadvantages of circumcision. On the other side of this seemingly simple yet complex issue stand children's rights activists who consider circumcision as child abuse and a violation of children's rights. Dr. Akbar Karami, a physician and professor at Nova College in Virginia who recently published a book titled 'Sex and Democracy,' along with Mojtaba Amini, a researcher in Islamic sciences, are our guests this week to discuss this topic. Mojtaba Amini: A Muslim man must traditionally and religiously be circumcised. Although there is apparently no direct reference to circumcision in the Quran, since it is a tradition derived from religion, I would like to ask you to explain the religious aspect of this tradition and what approach Islam has towards circumcision? What does the Quran and the sacred texts say, and what do the hadiths and narrations indicate? Mojtaba Amini: Both Sunnis and Shias refer to verse 123 of Surah An-Nahl, which says, 'And follow the religion of Abraham, inclining toward truth,' indicating that one of these matters is the observance of this tradition. Among Sunnis and Shias, there are currents that, for example, Shias believe that according to narrations from the Prophet and Imams, circumcision should be performed on the seventh day after birth. Among Sunnis, for instance, Shafi'is and Hanbalis consider circumcision obligatory, while Hanafis and Malikis regard it as recommended and accept the testimony of someone who is uncircumcised. Among Shias, even regarding the validity of Tawaf al-Nisa performed during Hajj, being circumcised is considered a condition, or in cases where one wants to lead the prayer congregation, it must have been done. There is a narration from the Prophet of Islam stating, 'Circumcision is part of the prophetic nature.' Or Imam Sadiq states that circumcision is a tradition of the prophets, or for example, in a narration in Usul al-Kafi in the first volume about the eighth Imam, it is said that this child was born circumcised, and among the ten attributes that are narrated for the Shia Imams, one of those attributes is that they are born circumcised. Or Imam Ali states that on the seventh day, circumcise your children, as it is a commendable act for their cleanliness and growth. There are many such narrations. Dr. Karami, as a physician, you are present in our program. If we want to look at circumcision from the perspective of the medical world, it is a highly controversial issue, and various studies have been published that have indicated both positive and negative effects of circumcision. If you want to focus on this perspective, what does the world of science and medicine say regarding what religion says about circumcision? Akbar Karami: Let me tell you. First of all, circumcision is historically pre-religious. That is, before the Semitic and Abrahamic religions accepted circumcision, it was prevalent in Egypt during the Pharaohs and was a type of lighter sacrifice, and it has even been said that it was sometimes a form of punishment. This practice became widespread and was then adopted by religions, and today it is seen as a cultural and religious matter in almost one-third of the world's men. From a medical perspective, I think it is appropriate to divide circumcision into two periods. One is the modern era, where the complications and unintended consequences of circumcision are minimal due to appropriate facilities and knowledge. However, if we go back to the ancient period and the time when the tradition of circumcision began until this period that has reached us; well, in that period, there was both incomplete knowledge and fewer practical facilities for performing circumcision, and consequently, many unintended complications and negative consequences were imposed on male children and even female children. As a result, what has passed has a completely negative aspect, and one could wish or read it as if such a tradition had not become widespread. Amini: In any case, there are groups that consider circumcision a form of mutilation, whether in men or women, which is fundamentally referred to as genital cutting. Amini: If you allow me, following his remarks, I would like to add some points. Well, according to existing reports, the benefits of circumcision for men are numerous. One of the most important benefits of circumcision is the prevention of kidney infections and complications that may later arise in newborns and infants. Studies have shown that 75% of boys aged three months who suffer from urinary infections are boys, and 95% of them are boys who are uncircumcised. If we want to continue mentioning the benefits of this issue, it goes on. Even regarding those who develop penile cancer, in India, the incidence of penile cancer is ten times higher than in other places, and this relates to those who have not undergone this [circumcision] procedure. However, what exists in religion and faith is that since one of the signs of belief in God has been that this tradition should be pursued, just as Jews believe in the Old and New Testaments that this tradition is derived from Abraham and are very zealous, or even Christianity, which addresses this issue after Judaism, performs baptism instead and expresses the child's faith in God during infancy. Every nation has approached this issue in its own way, but I believe that the approach of religions and sects is more related to the prevailing traditions and knowledge that have reached them from their prophets and have been adopted. Dr. Karami: In fact, two important points were raised here. Mr. Amini mentioned the issue of penile cancer, which is indeed a subject of controversy. The issue that research shows is that in poor countries, the incidence of this cancer is higher. Perhaps you would like to clarify these points a bit more. Karami: Unfortunately, religious people, when they accept a tradition that has been historically accepted in their beliefs and culture, try to highlight a selective series of facts to say what a glorious and distinguished choice it was. The same goes for circumcision of boys. There are studies that show that among heterosexuals in areas of Africa where HIV is prevalent and also among homosexuals in general, if they are circumcised, the likelihood of contracting HIV decreases. This is true. Even regarding urinary infections in children, there are some aspects raised, but on the other hand, it is strongly stated that this can be dangerous under certain conditions. That is, I want to say that we cannot imagine a positive aspect for circumcision and prescribe it for that reason. In my opinion, circumcision is a religious and identity matter, and from this perspective, it has formed one of the core aspects of Islamic identity and has been a very important issue in the lives of Muslims, like the rituals of burial and mourning. The identity role it has played has been very significant and remains important, and as long as a society does not reach such maturity that it can think beyond the discussion of right and wrong, whether this act is really good or bad, to think about rights and entitlements for children before they reach puberty and can decide for themselves what is good for them and what is not, I believe this act is indefensible. Amini: Now, regardless of whether circumcision - Mr. Karami used correct and incorrect terms - is right or wrong, good or bad, age is also relevant in this matter. Can you add a point about this? Is there a specific age limit that Islam has specified? Amini: Of course there is. It is recommended that this act be performed seven days after birth or that it be done before the individual reaches puberty, or even if it is after puberty, they can individually perform this act. This is also in what direction? In the direction that when someone wants to perform Hajj, for the validity of their Hajj acts and for Tawaf, they must have done this. However, regarding his remarks, a series of issues got mixed up. The identity issue that he mentioned, I also mentioned that when they wanted to declare, for example, the identity of this person as a Muslim or Jew or, for example, Christian or believer in a heavenly book; they wanted to declare that this person would follow a certain path of faith in the future. This tradition has been performed historically to the extent mentioned. Now, whether there have been wrong methods or not, there is no doubt. Just as previously, for example, they used to perform bloodletting, and now blood is drawn through veins, modern medical methods do not mean that we should say that a tradition that has existed has been wrong or right from a medical perspective. Amini: The point you raised raises other questions for me. What connection should there be between circumcision and identity, or do you say that an individual’s identity is shown in this way as being related to religion? What connection should exist between the sexual organ and religious identity? Amini: Yes. In the jurisprudential and narrational instructions that have reached us, for the validity of performing certain rituals of Hajj, a person must definitely be circumcised, otherwise, the Tawaf al-Nisa performed during Hajj will not be valid, and if someone has not done this, the woman becomes forbidden to him. From the Shia perspective, this issue is dependent on this. Dr. Karami: Many philosophers, from the perspective of children's rights, fundamentally consider cutting or removing a part of a child's body to be in contradiction with children's rights, ultimately pointing out that if circumcision is necessary, perhaps the individual should decide about it in adulthood, and parents do not have the right to make such a fundamental change in their child's body. I want to know your view on this. Karami: Look, in religion, there is an obsession about right and wrong, and they think that because God and the Prophet and Imams have said so, it is better to do that. I believe one of the focal points of the modern world is to move beyond this anxiety and reach another perspective. That perspective is the perspective of rights. That is, regardless of what a religion that I also respect has, what judgments it has about its own religion, it should pause on the issue of rights. For example, regarding children, it seems that religious people do not have the capacity to think about whether children's rights are respected here or not? Because they consider rights to be derived from right and wrong, and because, for example, it is recommended or obligatory, they think that children's rights are also respected. That is why religious people think less about rights in an independent sense. They do not think about children's rights at all, and as a result, they easily, for example, assume that they should teach many religious issues [to children] or this circumcision, which when a person is circumcised in childhood, they acquire a permanent identity as a Muslim or a specific religion without having chosen to do so. Like someone who, for example, has various animals and brands them to indicate to whom they belong, circumcision has exactly this application in religious cultures and has, in fact, taken away the possibility of deviation from Muslims and Jews and religious people and has firmly established them. That is, in fact, as your program suggests, it has become a kind of taboo for someone who wants to decide not to circumcise their child or for someone who, if circumcised, wants to protest why they were circumcised. As a result, to summarize, such behavior is a clear violation of children's rights. I believe that piercing girls' ears or any unnecessary changes in the body and psyche of children are violations of children's fundamental rights and may inadvertently change their future and take away their opportunities for different choices. Very well, Mr. Amini, Dr. Karami in their talks implicitly referred to the fact that there is a specific place for children's rights and considering the identity of the individual that the child can achieve in the process of growing up and developing in religion has not been considered, and consequently, circumcision and creating such a significant change in the body of a human being arises from this. You may have a response? Amini: The discussion of rights is an independent discussion, for example, when you talk about someone's rights, you are talking about a right that they can defend themselves, but we violate that right. This is one. Second, for example, suppose this appendage that is on the male organ is in defense of a series of matters that exist in the fetus, just as after birth, the umbilical cord is cut, this member is also considered redundant. Because urinary infections or other infections may occur later. You do not want to violate a right. You want to grant this right to him. Third, over time, it has become clear that this act has been beneficial or harmful. If what research shows is mostly harmful, then reason dictates that this issue should be removed from the rights of the child, and no one has the right to infringe on these rights, but if this matter has a long history and shows that its benefits outweigh its harms, we should continue this practice. This should be examined, otherwise, merely my desire or that of others or with the slogan of giving rights, these matters will not be resolved. Dr. Karami: They referred to a point that is very much discussed. Now, fundamentally, when they talk about an appendage and then the consequences of not having this 'appendage,' like urinary infections and such. As a physician, what is your response? Karami: There is no meaningful reason to support these claims. I said there are reports, but religious people selectively highlight the reports that confirm their beliefs and judgments. The benefits that are mentioned for circumcision are not serious and meaningful benefits. I actually have a deeper respect for religious people and say that even if there are some benefits, they are not significant enough to justify the practice of circumcision.