#MenToEndFGC: Sahiyo’s Male Ally Campaign Launches

The issue of female genital cutting (FGC) is usually told from a woman’s perspective – for obvious reasons. Women around the world have spoken up against this practice that has gone on far too long, and we commend those who have made their voices heard. At Sahiyo, we know that while a lot of progress has been made, there is still a lot to be done to ensure that girls and women no longer undergo FGC. We know that more voices need to be heard, and that’s why we launched our male ally campaign.3-2

Last month (July 2019), we issued a call-to-action for men to speak out against FGC. We know a lot of misinformation exists about FGC, and that men may not be aware of what goes on, or they may be misinformed about what FGC does to a child or a woman. We asked men to submit short videos, audio files, quotations, or blogs that share one thing in common: taking a stand against the practice of FGC and denouncing it.

The response we received was amazing. Dozens of men across the globe from Ghana and Kenya to multiple regions of India and the US stepped up to answer our call. Many shared their personal experiences with FGC, involving their wives, daughters, sisters, or friends being cut. Others described why FGC needs to end and how harmful it is. Each one made their thoughts known and told us and everyone why the practice of FGC needs to end for girls and women worldwide. This took place in several formats, such as quotes, audio entries and videos (see examples below). In addition, we took this campaign to highlight the thoughtful blog pieces written by our male allies over the past few years, such as this powerful letter from a father.

 

To watch more video entries of this campaign, check out this Youtube playlist. 

We greatly appreciate all of you who took the time to send in a blog post, video, quotation, or audio file.

We will be posting these submissions throughout August and September on our Facebook, Twitter, Instagram, and LinkedIn pages. If you missed the deadline for submissions or would like to add more of your thoughts, we will be using the hashtags #MenToEndFGC, #SahiyoMaleAllies, and #MenEndFGM in our posts. If you use these hashtags or tag @sahiyovoices in a post, we may repost it!

We know that we must stand together and unite to end FGC. These men stepping up and speaking out against FGC is a step in the right direction, and we hope it inspires more men to use their voices to help end FGC for all girls and women.

Female Genital Mutilation/Cutting: Work of the devil?

By: Koen Van den Brande
Age: 56

Country: India

I rarely speak of the devil.

In Germany they have a saying:

Du sollst den Teufel nicht an die Wand mahlen
Literally this translates to ‘Don’t paint a picture of the devil on the wall’.

Loosely translated it means that you should not invite evil by talking about it.

But maybe there are times we have a duty to alert others to the devil’s work.

What I mean by that is not that anyone in particular is a devil but rather that maybe at times the devil has a hand in misleading people.

My efforts to get to the bottom of the origins of the practice of ‘khatna’ – what the rest of the world calls ‘Female Genital Mutilation’ (FGM) – in the Suleimani community, recently led me to the inevitable conclusion that the devil has had a hand in twisting the words of the Prophet PBUH, to mean the opposite of what He was saying.

My attention was drawn to some research carried out by learned members of the Muslim community. Let me present the facts to you so that you may come to your own conclusion.

Early on in my own research I came across a Hadith – a reported saying of the Prophet – which was being quoted as evidence of tacit approval of this ancient practice, which predated Islam and may have been initiated in the distant past to subdue the sexual urges of female slaves.

My discussions with members of the Suleimani community had made it clear that the Daim-ul-Islam is the rulebook to which many show an unquestioning allegiance.

Of course such blind faith can have dire consequences. The Daim-ul-Islam does indeed refer to the Hadith in question. Following is an extract from a paper published on www.alislam.org, with the title ‘Female circumcision and its standing in Islamic law’.

Al Islam quote

But it turns out this is not the full Hadith.

In full, the Hadith seems to leave little doubt as to where the Prophet stood on this matter. The authors of the report quote from Al-Kafi, a respected Shiite book of traditions.

Koen article quote

Was the Prophet endorsing, encouraging or even mandating that women should be cut?

Or was he signaling his disapproval and in the face of a long-established tradition, trying to limit the harm done to women? Given what he says, is it correct to claim, as some do, that he should have forbidden it, if he really felt it was wrong?  

I will leave it to you to draw your own conclusion.

For me these words of Mohammed, now in full view, are consistent with other issues where he championed the rights of women in the face of a culture which at that time saw no reason to do so.

Who decided to shorten the hadith and to what end? And at which point did a woman who ‘used to circumcise women slaves’ become a woman who ‘used to circumcise girls’? There is a substantive difference is there not?

Just as with the modern day suggestion that Mohammed condoned wife-beating, when in fact he counseled restraint and suggested several alternative ways of resolving marital disputes or the insistence by some on the validity of ‘triple talaq’ divorce, where in fact careful mediation over a period of time is prescribed, one can only conclude that the devil himself has repeatedly sought to undermine the Prophet’s cause as champion of the rights of women!

Today we call this ‘fake news’ and we are learning day by day, how it is used to mislead those who believe without questioning.  

Witness how the young parents of our community are systematically fed disinformation, building on that same principle of blind faith. But blind faith in whom?

I quote from the website www.islamqa.com.

Koen article quote2

Search for the term ‘khatna’ and the following question is addressed, among others:

Koen article quote3

This is how the scene is set:

Koen article quote4

I wonder what a properly qualified medical practitioner would make of some of the advice given.

Koen article quote5

Need I say more ?

How do we tackle such blatant attempts at misleading parents of young girls?

Surely the best strategy must be to focus on facts and truth. So I am attempting to find a consensus across the Suleimani community around the following statement.

“I as a member of the Suleimani Jamaat, in the interest of young parents and their girls, want to reflect what I believe to be the truth about the practice of khatna. 

Fact is …

  1. It is a tradition which predates Islam 
  2. It is not mentioned in the Quran at all 
  3. It is not practiced by all muslims 
  4. It has been declared a crime in several Muslim majority countries 
  5. It is considered a health hazard by the World Health Organization
  6. It is considered a crime against a child by the United Nations

Truth is, in my humble opinion, that the Prophet Mohammed PBUH frowned upon this practice and sought to prevent harm from being done to women.

I believe that these facts should be endorsed by our leadership and communicated to all of the Jamaat ‘s young parents. 

The Daim-ul-islam states that ‘khatna’ is not obligatory and that it should not be performed before a girl is 7-years-old. 

I believe that it would be in line with this rule to recommend to parents that any decision to proceed with this practice should be postponed until the age of consent. 

And in line with the Prophet’s guidance, at a time when it was a more common practice, I believe that when and if it is performed, it must be done symbolically only and cause no harm.”

I hope you can join the effort by endorsing this statement.

And if you cannot, I invite you to propose an alternative.

At least let’s start by banning the use of http://www.isllamqa.com

Let us work together to undo the work of the devil.  

 

Why men too must speak out against Khatna

By Priya Ahluwalia

Priya is a 22-year-old clinical psychology student at Tata Institute of Social Sciences – Mumbai. She is passionate about mental health, photography and writing. She is currently conducting a research on the individual experience of Khatna and its effects. Read her other articles in this series – Khatna Research in Mumbai.

Khatna, by virtue of being related to female anatomy, is often categorized as a women’s issue. However, one must also remember that it is a practice performed on uninformed and unconsenting children. We must move beyond defining it as a child or a woman being violated and look at it as a human being who is being wronged, and therefore the most comprehensive way to describe it would be a human rights violation.

Despite it being a human rights issue, it appears as if not many people are willing to speak up against it, even though all people, especially men, need to do so. Within the structure of the Indian patriarchy, men enjoy power not only by virtue of their gender but also by their sheer number in our country. Therefore men can use their position of power to effectively tilt the weights in favor of women who are speaking against Khatna.

Although, ideally we expect all men to support us in the endeavour to end Khatna,  we should also attempt to understand their hesitancy. Within the Indian patriarchal family structure, the woman is seen as the mistress of the house, in charge of children, while men are seen as masters for all things outside the domain of the house. Therefore any attempt by men to venture into the discussion concerning women’s bodies is seen as ill-mannered and a gross violation of clearly demarcated gender roles.

During my research, I met a father who became aware of Khatna and its consequences because he had daughters and therefore vehemently opposed it. He narrated the daily struggle of convincing his own mother against this practice. However, like many other men before and many after him, he was unsuccessful in dissuading the women in his family from continuing it on his daughter. He was blindsided by his mother and given the blanket argument that she knows better for a woman by virtue of herself being a woman.  

Yet research has shown that with increasing education on khatna, more men are willing to campaign against it. Still, the onus of initiating a conversation on khatna among others lies with the women. Communication between men and women, especially husband and wife, is crucial for the discontinuation of Khatna. A woman I interviewed who had undergone Khatna took this initiative and began a conversation with her husband, which gave her immense strength and helped her protect their daughter from falling into the clutches of tradition. Research too corroborates the same: if more men are are part of the decision making process, the less the likelihood that Khatna would be performed on the girl.

The research linked above shows that men who wish to speak up are held back by their limited knowledge on the effects of Khatna.They are unaware of what is removed and what are its ramifications. The primary reason for this ignorance is the lack of conversations about women and their health among family members. This hesitancy to talk about women in front of men comes from the idea that women are equivalent to the family’s honour, therefore talking about aspects of their sexuality may be seen as a violation, thereby a disgrace to the family’s honour.  However, we must move beyond the archaic concept and understand that creating awareness about the ill effects that Khatna has on a woman’s body in no way defiles a family’s honour. After all, what honour can reside in pain?

Conversations about Khatna must begin, questions must be asked and collaborative measures between men women must be taken to put an end to this practice. There are several ways to oppose this practice. You may choose to speak out or you may to choose to silently protest;  however, if active measures are not taken to resist it, then there is passive consent for the continuation of khatna, and we must understand that every time such consent is given, it means another child is being harmed. Therefore, let us come together for the children and do whatever we can, wherever we can.

To participate in Priya’s research, contact her on priya.tiss.2018@gmail.com

 

Khatna: A mother’s pain and a son’s search for retribution

By: Anonymous

Age: 31
Country: United States

My mother is a woman of faith. The innate cultism of the Bohra community has never dissuaded her from being a part of it, attending every function on the bright, colorful Hijri calendar. For decades, that bright calendar has served as a façade to hide inexcusable darkness. I’ve been distant from this community for some time. I’ve often voiced some of the blatant ironies of our sect, particularly with the Hijri calendar. Lailutal Qadr, the holiest night in Ramadan, is now a minor blip on it, largely overshadowed by the birthday of his holiness, Mufaddal Saifuddin, which falls on the same day. She does not take my criticisms lightly and always tells me to have an open mind. She pleads with me to forget the cultism for a minute and focus on the community, the spirituality, and the power of prayer. She’s always been pious to a fault, ignoring the many uncomfortable truths of a community that has so many.  

It made it shocking a couple months ago when she expressed her anger and hostility towards Khatna. Sahiyo has cast a large spotlight on this tribal and destructive practice. Growing up in a household of all boys and in a community that’s kept Khatna so hidden, I only learned of the practice through Sahiyo and the articles by so many women who have had the courage to discuss its indignities and the havoc it has caused in their lives.

But it hit home when my mom told me about her own experiences. This deeply religious woman, who has been an advocate for the Bohra community her entire life and encouraged her children to look past certain practices, was not willing to overlook this one. She told my brother and me that if she had a daughter she would never have them undergo this procedure. She told us in excruciating detail about her own experience at the tender age of seven, when she was taken to a dark basement at a neighbor’s home in India. The pain, anger, and sexual frustrations she has suffered since then were self-evident from the tears building up in her eyes. I couldn’t hold back the tears in my own. The anger I felt when reading the stories of other women, rose to a fever pitch when I realized how much it hurt the woman that brought me into this world. A woman I have loved my entire life. She forgave this community and encouraged me to be a part of it. Because, for her generation, the community is everything and the thought of becoming an outcast – that fear of being shunned from family and friends – makes you swallow your pain, frustration, and anger and accept the status quo.

No more.

The only beauty in the ugly underbelly surrounding Khatna, is the powerful options we have to confront it and other injustices of the Bohra community. For the first time in thirty years the powers that be are scared to the core. And it’s not just the fear of legal repercussions they will inevitably face in facilitating and encouraging genital mutilation. Their real fear lies in losing the plethora of financial benefits they have always valued – the envelopes filled with bundles of cash, the millions of dollars in Ziyafats, the houses, the cars, and financial control over thousands of small Bohri businesses. The more these injustices are pointed out, the more Bohris – specifically millennials – will go elsewhere for spiritual enlightenment. And with that financial loss, they can never sustain the lavish lifestyle they’ve grown so accustomed to.

But actions always speak louder than words. The first step, and it is imperative, is to find a special woman in your life affected by this practice. Sit down with that woman, talk to her, and understand what she’s been through. It will fill you with the same rage it filled me.

And that’s what we need – a whole lot of rage. We need people in our generation to be angry and to boycott this community unless it returns to serve the spiritual needs of the people it’s tasked with serving. That’s what a religious community can and should be.

I will never forget the pain I saw in my mother’s eyes the night she told me about her experience with Khatna. I will carry it with me moving forward and fight to make sure this practice ends. If we all do our part, it will stop, along with the other immoral practices of a community that has so many. All millennials should exercise the same vengeance. They can’t threaten to destroy our lives like they did to our parents. We hold all the cards here. We shouldn’t be afraid to play our collective strong hand.

How I learned that FGM happens in India

By: Anonymous journalist whose friend underwent FGM

Age: 26
Country: India

“It was supposed to stop me from me doing ‘those things’. I’m not sure if it served the purpose,” M told me.

I would have known about this practice much later if I hadn’t met someone who underwent it.

As we were getting to know each other, one day M drew my attention to the fact that she was different from other girls. That was when I heard the term female genital mutilation for the first time.

“You should read about genital mutilation”, she said.

Later that night, I learned about this horrible practice meant to oppress women. I had so many unanswered questions for her.

~ How did she become a part of this?

~ Explaining what happened to you to all your companions must be tiring…

~ Was everyone as sensitive as me when she told them about what had happened to her?

~ Why does a well-educated family still practice it?

I called her. That’s when I heard her story.

She told me that men don’t take part in ‘matters of female’. She was only six or seven when her maternal grandmother took her for khatna. She thought they were going for afternoon prayers until the point when an old lady laid her on a table and pulled her pants away. But the real terror struck when her legs were pulled apart. All reasoning was silenced just like her protest and this memory was repressed. What does a child know about right or wrong? If the elders do it, it must be for good. Right?

“Where was your mother when all of this was happening, did she even know?” I asked her.

M said, “I don’t know. She hadn’t joined me when it was done to me. I can’t imagine her watching me go through something like that.”

Her mother probably didn’t want to inflict the pain on her, and at the same time, her mother could see there was a flawed reasoning behind the practice. Her mother accepted that the tradition had to continue in silence.

Life went on as usual until M turned twenty. She was no longer a little girl. After she had sex for the first time, the repressed memories came up. She could no longer hide. She wondered, are my genitals different, am I different because of it?

M often felt she was not normal and even felt she was asexual.  It was not just the altering of her genitals that made her feel different, but the lack of understanding of her body as well.  

“Remember I would often wonder if I was asexual because of it? Well, those doubts are gone. I finally know I have the urge to have sex like anyone else,” M said to me to explain the doubts she had around her ability to orgasam.

She still remembers the first time her family openly talked about khatna. M was in college and an aunt was visiting from abroad. She heard her aunt speaking to her parents about the “mindless practice of female circumcision.” She joined the conversation, speaking publicly for the first time about her anger for having undergone it. But the conversation ended with her parents saying the following words “Daughter, you will understand later. It has to be done so that the girl doesn’t go out of hand.”

Like within most families in India, parents and their children do not speak about sexuality. She couldn’t let her family know she was sexually active. I sense that because parents see pre-marital sex as wrong, this idea has a very big role in the continuation of the practice. Therefore, while addressing FGM we can’t separate it from the need for sex education. Sex education must also include sensitizing the emotional and psychological aspects of sex as well.

“How can we bring an end to all this?” I asked her the last time we spoke.

“One thing is for certain,” M said. “I am not making my daughter go through this.”

Her decision is significant. Pledging not to continue it on the next generation is important, particularly when perhaps twenty years ago, many women never made this pledge.

“Will you ever talk publicly about it?” I asked her.

“I don’t know”, she said, “It’s not like I’m not trying to make any difference. I just feel I’m not ready to be public and deal with the attention I would get afterwards.”

Her answer made me realize that the people who are affected by the reckless act are not the only anchors of social change. We needed to focus equally on institutions that allowed such harmful traditions to continue.

Speaking to the religious heads about FGM is important. The most crucial aspect of reforming this age-old practice is educating people. Simply banning it by law is not the solution because this may lead some families to carry out khatna in secret, on their own.

She said, “Today’s young priests who get more educated think like us. I’m sure if they are encouraged to bring about changes, it will have a larger impact on the community.”

As a journalist, I’m sharing the story of my friend, because I believe media’s role is critical in achieving social justice, and helping to get those larger institutions to think about creating change.

FGM before the Indian Supreme Court

By: Koen Van den Brande

Age: 55
Country: India

It was to be expected…

The Indian Supreme Court has been asked to look at the practice of ‘khatna’ – commonly known as FGM (Female Genital Mutilation) as a result of a Public Interest Litigation filed by Sunita Tiwari, a Delhi based advocate.

There was a time, not so long ago, when the Suleimani community was known for people who showed great wisdom and leadership. For example when the educator, jurist and author Asaf Ali Asghar Fyzee  advocated “the need to incorporate modern reforms in Islamic law without compromising on the ‘essential spirit of Islam’.”

FGM has been in the news of late in India as well as the US, the UK and Australia, as a result of legal action taken against practitioners of ‘khatna’ and discussions on how to make existing legislation more effective.

In the Mumbai-based Suleimani community, which I belong to, we have also been having some discussions on how to address this practice, which remains prevalent albeit more and more in what I would call an ‘intellectualised’ form. After all, we are not talking here about primitive tribal communities as in some countries in Africa, where in 10% of the cases, we can talk about ‘mutilation’ in the fullest, most horrific, sense.

The community is well accustomed with the Islamic principle that the law of the land is to be respected. In the Prophet’s (PBUH) words ’Love of one’s country is a part of one’s faith” So at one level, the introduction of a new law would be the easiest way to address the issue… Or would it?

In the UK such a law has been on the statute books for many years without ever leading to a single case in court and yet it is well-known that the practice continues there for thousands of girls.

Or take the case of Egypt, where despite a law which declares the practice a crime, 98% of women continue to be cut. As an Egyptian government official comments in the highly informative as well as emotional documentary The Cutting Tradition, soberly narrated by Meryl Streep, you cannot put the entire population of a country in jail…

A study in Senegal concluded that the introduction of specific legislation can be helpful, where it complements other efforts to educate and gain support for abandoning such a practice. However the study also observed that such legislation without the necessary work on the ground can build resistance if it is primarily seen as interference in a religious practice.

In India there is no lack of existing legislation under which FGM would be seen as a criminal offence, as Maneka Gandhi, Minister for Women and Child Development recently spelled out in no uncertain terms, in response to a referral by the Supreme Court.

In addition, supra-national bodies like the United Nations and the World Health Organisation take a clear stand on the subject. India is a signatory to the UN’s Universal Declaration of Human Rights, but it was not even on the radar of the UN until a group of women submitted a petition to recognise India as one of the countries where FGM is still practiced…

In India there is the additional problem that the Muslim minority is always likely to find a new law addressing ‘khatna’, considered by some a ‘religious practice’, an imposition by a Hindu-dominated government – even if the law makes perfect sense. Such resentment could result in the practice being driven underground and once again reverting to the earlier back-alley horrors, which so many women have attested to.

In fact, following the successful efforts of Sahiyo and others, a new site has recently been set up protesting ‘interference’, as expected. It would of course be much better if the two sides agreed to sit together to work out a sensible way forward.

Sunita Tiwari is quite clear. She wants ‘khatna’ to be made an offence which is ‘cognizable, non-compoundable and non-bailable and offenders to get maximum punishment and penalty’.  

In reality, and for many Suleimani families today, ‘khatna’ has become what a father of two daughters called ‘a minor procedure’, when I asked him about it. That is to say that the ‘intellectualised’ form of the practice already insists on a medical procedure which simply removes a small bit of skin — the clitoral hood. Such a procedure may be justified and carried out legitimately to assist a grown-up woman. Which still leaves the question how one can justify making that decision for a child.

As a result of my initial conversations and a bit of research, I wrote an article a while back in which I advocated a possible approach which would respect the view of those who consider this a spiritual matter and the rest of us. I believe this approach would also address the urgent need for reform and recognise that a large majority of the world has deemed this practice, for some time already, a crime against a girl child.

What I proposed was that the community leaders could simply teach and mandate that a woman had to be of the age of consent to allow what should then be a largely symbolic ‘cut’ and that it should always be performed under medical supervision.

At least one of the Bohra community’s spiritual leaders seems to have taken a similar view. He was reported in the media recently as saying ‘FGM should be by choice for adults’. Unfortunately this statement has become somewhat ‘politicised’ due to the succession struggle which is currently before the court in Mumbai.

This proposed approach would also address another ‘law’. It could help resolve the current dilemma for any medical practitioner who would prefer not to break his or her Hippocratic oath. This oath – ‘do no harm’ – insists that a doctor can only perform a procedure on a patient which is actually in that patient’s interest. It must be difficult for any doctor to argue that ‘khatna’ is really in the interest of a young girl from a medical perspective in the face of clear warnings from the WHO about associated health risks.

The initial response from the Suleimani religious leadership was encouraging. I learned that it is a long-standing principle in our community, to first understand why something should be done and then – only if there is a good reason – to commit to doing it.

I was also told that there is no compulsion for this practice.

I had already found out that many women were unsure of why this practice is considered ‘required’ and trusted that the leadership knew and would clarify.

Our spiritual leader felt, when we met, that a bit of research was required to get to the bottom of where this practice originated, why it was considered necessary at that time and why it is still considered relevant today.

In due course it became clear that the source of the common belief that this is required, is a book known as the Daim al-Islam.

Sadly, AA Fyzee is no longer with us, so we cannot ask him for his view on ‘khatna’ as an influential author, jurist and devout Muslim. But my guess is that if we could, he might have suggested that there is a way to align with modern international norms and to protect the rights of a child, without abandoning the spiritual ‘cleanliness’ angle.

The time has come for the Suleimani leadership to lead…

Make ‘khatna’ haram, prior to the age of consent.

I trust the Supreme Court will.

We need a Bohra Revolution

By: M Bohra

Age: 23
Country: United Kingdom

The ongoing investigation into Dawoodi Bohra doctors engaging in khatna, or female genital cutting (FGC), and the community leadership’s ambivalence regarding this practice, have once again brought up unanswered questions. What message is the leadership in India sending to the Bohra community when it disowns the doctors’ acts, not for their irreligiosity, but for their illegality in the West? Must the Bohra leadership accept the legal and moral responsibility of promoting khatna, especially since they advocate travelling to countries without FGM laws to continue this practice? Or can we expect them to continue throwing their misinformed, fanatical and grovelling followers under the bus to save themselves?

Many Bohris, in the privacy of their friends and families, will complain about the strict social norms that regulate every act of our lives within the community: where we pray, what we wear, who we do business with, what our family roles are, who we befriend, what we say, how we dissent, how we think. These criticisms are kept out of the community arena by the authoritarian diktats of the leadership. They hold the power to socially boycott (which, for many community-linked businesses is linked to economic loss), extort money for officiating religious ceremonies (including permitting travel to the Hajj pilgrimage), and even denying burial in Bohra cemeteries. While we continue to chafe under this authoritarian religious regime, however, we must acknowledge our own prejudices.

Bohris, despite all evidence, believe that we are God’s chosen people. We consider ourselves not only superior to non-Muslims (which is a broader Islamic problem), but even non-Bohra Muslims. We call our own community “mumineen” (the believers), and the others “musalmaan”. Even other Shia groups are generally only respected during the first ten days of Muharram, when we enthusiastically join our “Shia brothers” in the Ashura processions and sermons, only to exclude them from our lives on the eleventh day. We consider our mosques cleaner, our prayers more spiritual, and even our cemeteries as somehow more special. We are “blessed” to be ruled by tyrants, who guarantee us a heavenly afterlife in exchange for worldly money.

Are we surprised that the leadership continues to promote a domesticated and desexualised ideal for our women, when it promotes a passive and unintellectual ideal for our men? It is important to remember that their power comes from our submissiveness, which is the result of our own prejudices. We need to introspect and question the foundations of our own biases. What is unclean about a non-Bohra mosque? What is inappropriate about performing the Hajj without being led by a Bohra priest? What is the problem with marrying outside the community? Can Bohra women question the religiously-sanctioned ideal of making rotis and handicrafts confined to their homes? Why do we have to control women’s sexuality through physical means, but not men’s? If the current system is broken and cannot be reformed, are we ready to create new religious and social spaces with other disillusioned Bohris? Can we create new inclusive and non-hierarchical spaces to end religious dogmatism, bring financial accountability, provide spiritual healing and engage in progressive social reform without prejudice?

Here’s a little history lesson to conclude this piece. The office of Dai Al-Mutlaq, which is currently held through hereditary means by Mufaddal Saifuddin, is not the same as the position of the Imam, who is considered as the rightful spiritual and political successor of the Prophet in all Shia traditions. The first Dai was appointed by Arwa Al – Sulayhi, a long-reigning queen in Yemen, as a vicegerent (deputy) for the young Imam At-Tayyib. The succession of Dais was not always hereditary, and was likely based on spiritual and political merit. Increasing persecution drove the leadership to settle in Western India, where they were welcomed by a community of religious converts. Note how the position of the Dai was created by a powerful woman ruler (who probably wasn’t told to make rotis and handicrafts), not as a hereditary office, and owed its continuity to the goodwill of the new community of Bohris in India. Over the centuries, the leadership has forgotten who was in charge. It’s time for a reminder.

 

FGM and the myth of modernity among Dawoodi Bohras

By: Anonymous

Age: 33
Country of birth: India
Country of current residence: USA

I am a male born into a Dawoodi Bohra family. My brother and I had remarkably normal upbringings in the United States. We were members of one of the more secular congregations in the in the US. My parents always pointed out to me how different we were from other Muslim sects. Our community stressed education for our sons and daughters. Many women in our community are business owners, doctors, and primary bread winners. Wahabi, we were not.  

I distinctly remember watching an episode of the news program “20/20” with my parents when I was a “tween”. One of the pieces was on female genital mutilation in Somalia. We watched the whole piece and a hush came over the room…the kind of awkwardness one experiences when a love scene comes on while you’re watching a movie with your parents. I didn’t know why my parents were squirming, but in a few days everyone forgot all about it.

Pic by Jean-Pierre Dalbera
Photo: Jean-Pierre Dalbera / Creative Commons

Fast forward over a decade and I’m in a serious relationship with my now wife. A Dawoodi Bohra woman. The first time we were intimate she began crying uncontrollably. She told me what had been done to her. She herself didn’t know what had been done to her until she learned about it in college. She felt an electric shock like pain down to her toes when it was done, but I was the first to be rocked by the waves of that ripple effect. She felt scarred and damaged. She wanted so bad to connect with me intimately, but it could never happen. That had been stripped away from her along with her ability to be a complete woman, against her will, as a minor. We worked through it together. I went to her counseling appointments. I reassured her that our love would only grow stronger, but she and I both knew no one could ever give back to her what was lost in that moment.

The “20/20” moment finally made sense.  With two sons, my parents never had to make the gut-wrenching decision to physically alter their children, but to be perfectly clear, had either of us been a girl, there would have been overwhelming pressure to do it. The community would feed their boilerplate lies: “it is to ensure a good marriage”, “it is to make you a better wife”. I later found out from my parents that all the girls in my family had it done to them. I couldn’t stomach the thought. Why put up the front of modernity when 50% of your offspring are subjected to a medieval practice? Stop flaunting your women’s independence when your prerequisite for them to be complete spiritually is for them to be incomplete physically.

My amazing wife has taught me so much. She has taught me forgiveness, and strength. I would certainly have been much more vindictive had I been put in her shoes. It is time for all Dawoodi Bohras to come to grips with this issue. It is a stain on the faith. It has no precedence in Islam, it irreversibly damages our women, and it runs counter to what we claim to be: modern, moderate Muslims. It’s time to bring this issue out of the shadows and into the light.  

FGM/C is neither beneficial nor relevant to modern times. Let’s end it

By Ali Asghar Akhtar

Country: Canada

Age: 33

I recently came to know about something very prehistoric (well I am not being overdramatic, but it was truly shocking for me).

We are living in a digital, global, mobilized world where everyday living dynamics are being challenged and improved. Changes in technology, social norms, cultures, historic traditions and even daily mundane rituals have been drastic and entire paradigms have shifted. We term these changes as “progress”.

However, when I recently learned that FGM/C (Female Genital Mutilation or Cutting) is still prevalent in today’s “modern era”, I was very surprised and shocked. I learned that FGC was still happening from one of my cousins living in the United States of America, who is a subject matter expert in this area. She told me that FGM is still practiced and that in fact in our community, many are very proud to keep our “traditions alive”. When I delved further on this subject, allowing for a benefit of doubt that it might be beneficial medically for women (as certain learning through religious teachings/beliefs have proved to be beneficial for mankind over the course of history), I learned that this practice has NO significant relevance medically or in terms of religion. This is simply a non-relevant practice which has traditionally been followed over the decades without any benefits.

I was again very surprised to learn that no support group had ever challenged this unrealistic tradition until recently when a small group named SAHIYO was formed. I support this group to work towards ending this irrational and illogical tradition which should be banned. Continuous progress only happens when certain traditions are constantly reviewed, challenged, and improved. Progress is not limited to tangible outcomes. Social change and progress happen when attitudes change to help end harmful practices.

I humbly request everyone who reads this snippet of information on FGM/C to become part of this organization and help Sahiyo stop this non-beneficial tradition. The existence of such bygone social norms is very perplexing to understand and relate to in today’s 21st century. Let’s together work to STOP FGM before it becomes a part of the next generation’s DNA.

Khatna among Suleimanis, from the perspective of an ‘outsider’

by Koen Van den Brande
Age: 55
Country: India

More than ten years ago, in a nikah ceremony in Karachi, I became a Muslim when I married a member of the Suleimani community.

I was an ‘outsider’, born in Europe and baptised a Christian, but it was clear from  the questions I was asked to answer, in order to become a Muslim, that there isn’t such a big difference between the three religions of Abraham.

Since that time I have been adopted by the Suleimani community in Mumbai and elsewhere as ‘one of them’ and I have been embraced as a member of the family and a friend.

I have naturally taken an interest in the teachings of the Prophet – Peace be upon Him – and I have listened with great concern, when those fundamentally sound teachings have been abused and misrepresented, in the interest of men who seek to dominate others, especially women.

Listening to Karen Armstrong and Lesley Hazelton and having read their biographies of the Prophet (PbuH), I have learned to consider the historical context, when trying to understand what the Prophet Mohammed (PbuH) was saying and doing.

And I think that what he was saying about women was nothing short of revolutionary, considering that women in those days were in effect ‘chattels’, the property of men. The Prophet (PbuH) himself married a businesswoman and gave women the fundamental rights to inherit property and to seek a divorce.  And when it came to beating women – a commonly accepted practice then – he asked men to try and resolve disputes lovingly and to tone it down in order not to hurt their wives.

It is with that background that I first saw this ‘Hadith’:

“A woman used to perform circumcision in Medina. The Prophet (PbuH) said to her: Do not cut severely as that is better for a woman and more desirable for a husband.”

Such recollections of what the Prophet Mohammed (PbuH) is believed to have said, but did not record in the Quran, are often used to resolve disputes. This Hadith may be considered poorly supported by the academics, but it seems to me to be in tune with Prophet Mohammed’s (PbuH) gentle approach to teaching men how to treat women in a different manner to what they had been accustomed to and to progress gradually in the right direction.

The tradition of ‘circumcising’ not just boys but also girls, predates Islam and continues to be practiced by adherents to other religions, for example by Christians in Egypt and Ethiopia.

Today the world calls this practice FGM, ‘female genital mutilation’. It is – rightly in my view – considered a crime against the human rights of a girl under the laws of many countries.

I myself was circumcised as a six-year-old boy and I still remember the pain afterwards when I had to pee… But in my case and to some degree that of all Jewish and Muslim boys, there was at least a medical justification for the procedure.

There is no such justification for girls and women. Quite on the contrary. The WHO – World Health Organisation – publishes a long list of potential health issues, associated with FGM.

I first became aware that girls were subjected to having their genitals cut – a practice called ‘khatna’ in our community – when my wife told me how she remembered the sharp pain, when an auntie in the community did it to her as a child.

I was enraged and worried and immediately took a closer interest in the anatomy of the clitoris, in order to try and understand the implications.

It turned out we were fortunate. The damage done was not complete. We figured it out together and have no problems.

The answer given most often by women, when asked the reason for this practice, is that it is intended to reduce a woman’s libido and thus make her less likely to be promiscuous.

I wholeheartedly recommend a book, which helped me gain a much better informed perspective on the anatomy of the female sexual organs and the very different ways in which women experience the pleasure of lovemaking.

The title of the book is ‘She comes first – the thinking man’s guide to pleasuring a woman’ and it was written by Ian Kerner, a licensed psychotherapist and well-known counselor on sexuality.

I challenge the Muslim men, who are my family and friends, to become ‘thinking men’ and embrace what this book tries to teach.

Since the time I learned that my wife had been cut, I sort of assumed that this, otherwise rather liberal Suleimani community, must have left this practice behind and that younger generations of women were likely no longer affected…

But there is a problem of course … You cannot really walk up to a woman and ask outright, can you? It is considered a deeply private matter. So it seems many men in the community are unaware.

It was news from Australia that a religious leader of the (Dawoodi) Bohra community had been jailed for FGM, which first made me realise that, if the Bohra community still practiced ‘khatna’, it might be true for the Suleimanis as well.

And so I gently broached the subject during a gathering with friends and family. I was astonished to see that at least one male member of the group was putting up a strong defense for this practice, by justifying it as somehow ‘required’ by Islam.

I read out to him and the group what Dr Ahmed Talib, the then Dean of the faculty of Sharia – Islamic law – at the renowned Islamic university of Al-Azhar in Egypt, had said in 2005…

“All practices of female circumcision and mutilation are crimes and have no relationship with Islam. Whether it involves the removal of the skin or the cutting of the flesh of the female genital organs… it is not an obligation in Islam.”

But to no avail.

So I decided to take on this challenge.

Here, surely is a good example of the sort of thing that brings Islam into disrepute and causes the younger generation to turn away.

We no longer live in the eighth century and mankind has evolved since that time.

Women have acquired rights, just as the Prophet Mohammed (PbuH) had intended they should.

And surely, children cannot be abused like this, in his name.

I propose a few ‘thought experiments’, to try and bring home the need for all religions to evolve over time and to recognise modern standards of what is acceptable and what is not.

Imagine I came to you and declared that I was a follower of the religion of the Aztec people and that my religion requires me to perform a human sacrifice …Would you let me?

Or imagine a group of women decided to create a new religious sect which, recognising that men have a strong sexual urge which often leads them astray, decided to castrate all male children at birth. Would you let them?

What about child marriage. We know Aisha joined the Prophet (PbuH) as his wife at age nine. So, does that mean that child marriage should be allowed today? Surely not!

So I decided to invite the strong women of the Suleimani community, to speak up and show that they can bring about a change to the benefit of their faith.

I firmly believe that the younger generation will increasingly turn its back on the religion, if it is seen as out of step with modern day reality.

I propose to bring a petition or request to the elders of the community and ask them to outlaw this practice, by recognizing it as ‘haram’ and declaring a ‘fatwa’ against it.

My discussions with a cross-section of the community – invariably warm and constructive – have made me cautiously optimistic that there is a way forward, which respects the different views.

Already the leadership of the community has made it clear that there is no compulsion. Also, there is an established principle that where there is no good reason to do something, it is better not to do it. My intervention has generally been welcomed as an opportunity to get to the bottom of this question.

I have no objection to a ‘sophisticated’ and sensitive approach to addressing this issue. There are, after all, women in the US and Europe, who decide to undergo cosmetic surgery or others who choose to even have piercings in that part of their body.

For those who continue to believe ‘khatna’ is a religious duty, let it be practiced only by women who have reached the age of adulthood and consent, without coercion, under medical supervision and as a largely symbolic act – as the Prophet Mohammed (PbuH) is reported to have said – not ‘severely’.

The Daim al-Islam is for the Suleimani community, as it is for the Bohras, the authoritative rulebook on what to do and how to do it.

With the help of the person who told me initially that the practice of ‘khatna’ was mandatory for girls, I discovered that what I am proposing as a change is –- to my reading and with a bit of goodwill – fully supported by this book of rules.

First of all, one paragraph appears to echo the earlier-quoted hadith, by recognizing that it is better to ‘leave part’ in the interest of both the woman and her husband. In other words, a token cut should be sufficient to show commitment to the associated spiritual objective of ‘cleanliness’ of thought.

Also, it is recommended that a girl should not be cut before age seven, without saying anything to prevent the decision being postponed until the age of consent.  For boys on the other hand, where the issue is associated with physical cleanliness, the recommendation is to get it done as soon as possible.

The alternative to the community addressing this issue in its own manner, is that we wait until the government outlaws it, because adherence to the law is a long-standing principle in Islam, which everyone is already committed to.

I have learned that in our community, responsible parents have already progressed to limiting the damage to the removal of the ‘clitoral hood’ and that these days this – what they consider a ‘minor’ cut – is performed under local anesthetic and by a medical practitioner.

Other families have quietly banned the practice, from my generation onwards.

However, even with a medically safer approach, there is still the question as to whether it is right or necessary to subject a young girl to this procedure and it is increasingly unclear to me to what end. ‘Clitoral unhooding’ is a procedure chosen by adult women in the West, who seek higher sensitivity in that area and I really doubt this is what parents are seeking to achieve for their daughters …

Ultimately it may still be necessary, to implement a legal framework to protect girls in communities who are in danger of being harmed, without the benefit of a more liberal and informed society around them.

But would it not be much better if the community itself tackles this problem, rather than being forced to do so by law?

In the UK, FGM has been illegal for many years. When it recently became clear that it continued to be practiced and that there had been no convictions to date, Parliament proposed to strengthen the law to include as ‘guilty’ those who know about it and don’t do anything to prevent it.

That is, I believe, our moral duty – to do something to stop this practice – or be ‘guilty’ of a crime if we, knowing it is happening, do nothing about it.

I firmly believe this is the way the Prophet (PbuH) would have wanted it.

After all. He is also reported to have said …

“Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.”