Firstly, circumcision is the removal of the foreskin from the male genitalia. It is also known as “Al-ʼIʽdhār,” referring to the skin that covers the head of the male organ. “ʼAʽdhara al-Ghulām,” means he circumcised the boy and removed such skin.

The term “circumcision” is mentioned in the famous Ḥadīth of the natural disposition (Fiṭrah). Abū Hurayrah narrated that the Prophet Muḥammad (peace be upon him) said: “Five things are of the inborn characteristics of man: circumcision, shaving the pubes, plucking out hair under the armpit, paring the nails and clipping the moustaches.” [Narrated by Al-Bukhāriy and Muslim].

It is also mentioned as one of the challenges faced by our Prophet ʼIbrāhīm (peace be upon him). Ibn ʽAbbās said: “Allāh tested him (Prophet ʼIbrāhīm) with cleanliness, which was divided into five (washes) for the head and five for the body. For the head: shaving the mustache hair, rinsing the mouth, sniffing water into the nose, using a tooth stick (Miswāk), and separating the hair on the head. For the body: trimming the nails, shaving the pubic hair, circumcision, plucking the armpit hair, and washing off the traces of feces and urine with water.”

Al-Ḥasan al-Baṣriy said regarding the verse: “And [mention, O Muḥammad], when Abraham (ʼIbrāhīm) was tried by his Lord with words [i.e., commands] and he fulfilled them.” [Al-Baqarah 2:124]: “Allāh tested him by the star, and He was pleased with his response. Allāh tested him by the moon, and He was pleased with his response. Allāh tested him by the sun, and He was pleased with his response. Allāh tested him by emigration, and He was pleased with response. Allāh tested him by circumcision, and He was pleased with his response. Allāh tested him by his son, and He was pleased by his response.”

Arabs knew circumcision before Islam, and they used to circumcise their male children. This is evident in the story of Heraclius and Abī Sufyān (may Allāh be pleased with him. Al-Bukhāriy narrated: “While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allāh’s Messenger (peace be upon him) to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied: “Arabs also practice circumcision.” (After hearing that) Heraclius remarked that sovereignty of the Arabs had appeared.” [Narrated by Al-Bukhāriy].

Secondly: The ruling on circumcision in Islam:

Scholars have agreed that circumcision is part of the natural disposition (Fiṭrah), but they differ in its legal ruling:

1- The Ḥanafiy and Mālikiy schools of Islamic law consider circumcision to be recommended (Sunnah) for men, but not obligatory. However, it is considered a ritual of the people of Islam, similar to the ʼAādhān (call to prayer). If a group decides to prohibit it, the ruler (Imām) would have the right to fight them. They support their position with the narration of Ibn ʽAbbās: “Circumcision is a sunnah for men and an honor for women.” We have an explanation of the meaning of “honor,” and this narration has been transmitted as both elevated Ḥadīth and stopped Ḥadīth.

They also support their view with the foregoing narration of Abī Hurayrah regarding natural disposition, where they argue that the Prophet (peace be upon him has combined circumcision and trimming the mustache therein, and since trimming the mustache is recommended, it indicates the same for circumcision.

2- The Shāfiʽiy and Ḥanbaliy schools of Islamic law, as well as Saḥnūn from the Mālikiy school, consider circumcision obligatory for men. They supported their view with the following evidence:

– They cite the verse: “Then We revealed to you, [O Muḥammad], to follow the religion of ʼIbrāhīm, inclining toward truth…” [An-Naḥl 16:123]. They argue that following the religion of ʼIbrāhīm necessitates circumcision because he was circumcised at the age of eighty.

– It has been narrated from Ibn ʽAbbās that the testimony of Al-ʼAqlaf is not valid unless he undergoes circumcision. The term “Al-ʼAqlaf” refers to someone who has not been circumcised.

What we consider more likely is that circumcision is obligatory in its essence, but there are circumstances that may prevent it with a valid excuse. Such circumstances include:

– If the circumcision procedure poses a life-threatening risk to the person undergoing it due to the possibility of severe bleeding.

– If the circumcision procedure causes unbearable pain and there is no remedy to alleviate it.

– If a man converts to Islam from a religion that does not practice circumcision and he has reached an advanced age.

– If there is financial incapacity, making it impossible to afford the cost of circumcision and its subsequent requirements.

– If circumcision leads to negative psychological effects on the individual.

In these cases, circumcision is not obligatory, whether the person is young or old. However, it should be noted that an uncircumcised person should honestly inform a woman who intends to marry him if she belongs to a religion that mandates or recommends circumcision, as she may be harmed by the lack of circumcision. However, it may not be considered a defect that justifies annulment of the marriage.

Therefore, a woman is allowed to seek financial support for the circumcision of her son, as it is for the sake of an Islamic duty and an Islamic ritual. If she cannot find such support, circumcision is not obligatory.

As advice, she can seek help from charitable individuals or government programs that protect children, as the absence of circumcision while others are circumcised may cause psychological problems for the child in the future.

Fatwa issued by Dr. Khālid Naṣr