The particular dialect or language that a person chooses to use on any occasion is called a code


 

1926 
 

 
 
 

Copyright © 2023 The Author 
IDEAS is licensed under CC-BY-SA 4.0 License 

 

Issued by English study program of IAIN Palopo 

IDEAS  

Journal of Language Teaching and Learning, 
Linguistics and Literature 
 

ISSN 2338-4778 (Print) 
ISSN 2548-4192 (Online) 

Volume 11, Number 2, December 2023 
pp. 1926 - 1934 

 

The practice of female circumcision in Palopo city 

between religious and cultural teachings: A study 

of the Living Hadith Perspective 

 
Abbas Langaji1, Ratnah Umar2 

abbaslangaji@iainpalopo.ac.id 

Institut Agama Islam Negeri Palopo 

 

Received: 2023-12-20 Accepted: 2023-12-31 

DOI: 10.24256/ideas. v11i2.5320 

 

Abstract  

This study examines the practice of female circumcision in Palopo City from the 

perspective of living hadith, which integrates religious and cultural teachings in 

daily life. The practice of female circumcision, although controversial, is still 

practiced in Palopo as part of family and community traditions. This study uses the 

living hadith approach to understand how the people of Palopo interpret and apply 

the hadith related to female circumcision in their local context. The findings show 

that female circumcision is seen as a form of fulfilling religious teachings and 

maintaining the purity and honor of girls, while also being an important rite of 

passage in the local culture. However, with increasing awareness of health and 

human rights issues, there have been changes in views and practices among 

communities. This research provides insight into the complexity of the interaction 

between religious and cultural teachings in the practice of female circumcision in 

Palopo City, and the importance of a holistic and contextual approach in 

understanding and addressing this issue. 

Keywords: Circumcision practice; girls; religion; culture 

 

Introduction  

Circumcision of girls, which in the terminology of the World Health 

Organization (WHO) is referred to as female genital mutilation (FGM), is a tradition 

that existed and was known in human civilization long before the arrival of Islam. 

http://u.lipi.go.id/1457703302
mailto:abbaslangaji@iainpalopo.ac.id


IDEAS, Vol. 11, No. 2, December 2023 

ISSN 2338-4778 (Print) 

ISSN 2548-4192 (Online) 

 

 
 

 
 

1927 
 
 
 

 
 
 

The practice of female circumcision has been carried out more than 6000 years ago 

in various parts of the world as found in various tribes and races of South Africa, 

from Lybia, Egypt, the Middle East, South America, Australia and Southeast Asia. 

The practice of circumcision is carried out with various motives, purposes, 

methods and rituals. 

The practice of female circumcision is one of the issues that often raises 

debates in both religious and cultural contexts. In Palopo City, South Sulawesi, this 

practice is still practiced and has become part of the local tradition. This article will 

examine the practice of female circumcision in Palopo City from the perspective of 

living hadith, which integrates religious and cultural views in daily life. The 

placement of female circumcision as part of Islamic teachings is based on a 

scriptural understanding, namely some traditions that although scholars have 

ruled as dhaif traditions, and their fiqh rulings are still debated by fuqaha, but have 

become a culture. 

Despite a global campaign by feminist activists on the prohibition of female 

circumcision, this did not stop the long-standing tradition, but made some 

adaptations, including the emergence of the Regulation of the Minister of Health of 

the Republic of Indonesia No. 1636 of 2010 which is a response to the Fatwa of the 

Indonesian Ulema Council No. 9 A., 2008 on the Law of Female Circumcision. 

The study entitled Circumcision of Girls (Khifaz) and the Protection of Girls in 

Indonesia: A Case Study in Demak District, by Jauharotul Farida and friends (2017). 

This group study looked at the implementation of female circumcision from a child 

protection perspective. The researchers found that female circumcision is generally 

carried out symbolically, but there are still those who carry out circumcision for 

girls in real life; it is this second model that the researchers believe needs to be 

educated. 

Makkatte' Tradition from the Aspects of Gender and Reproductive Health in 

Ethnic Bugis of South Sulawesi by Subriah and Andi Syintha Ida (2016). The 

research with the object of Bugis ethnicity in Benteng Tellue Village, Amali 

Subdistrict, Bone Regency found that the determining factors for the 

implementation of makatte are beliefs in religious concepts that require makkatte 

for girls and culture or traditions passed down from Bugis ancestors, while the 

implications of female circumcision on gender and reproductive health do not 

cause negative effects if the practice of makkatte is carried out sterile and without 

excessive action or injuring the external and internal genitalia. 

 



Abbas Langaji, Ratnah Umar 

The practice of female circumcision in Palopo city between religious and cultural 
teachings: A study of the Living Hadith Perspective 

 

1928 

 
 
 

 
 
 

The article titled Female Circumcision between Local Culture and Religious 

Teachings by Agus Hermanto (2016). The researcher describes the circumcision of 

girls from the normative aspect (fiqh law) and concludes that circumcision can be 

done by women who do have high sexual libido and bring maslahat and it is an 

honor, but if it brings mudharat, for example damaging female genital organs and 

female reproductive organs, it should not be done. 

For the Muslim community of South Sulawesi, including in Palopo City, the 

tradition of female circumcision or commonly called appasunna (Makassar) or 

makkatte (Bugis) ceremony is very strongly held and still preserved by some 

community groups, and is considered as a complement to the life cycle. The 

community understands the tradition of female circumcision as a very important 

cultural ritual to be performed on girls. Children who have not been circumcised, 

including girls, are considered not to have legally embraced Islam. For some 

communities, late circumcision of girls and “parties” are considered a disgrace. 

Thus, it appears that circumcision, which was originally a symbol of religiosity, has 

shifted to a symbol of social status. In South Sulawesi, some Muslim communities 

in Palopo City preserve the circumcision of girls as part of practical religious 

provisions as in the hadith with various adaptations to gender and health issues. 

Circumcision, including for girls, has been an aspect of Islamic fiqh since 

classical times. However, there is a difference of opinion among fuqaha about the 

ruling of circumcision for girls. The difference of opinion is partly due to the quality 

of the hadith that mentions the circumcision of girls, which is considered by the 

majority of scholars to be dhaif (weak), while dhaif hadiths cannot be the basis for 

determining the law. The hadith that is considered as the legal basis for the 

implementation of circumcision for girls is based on the hadith narrated by Abu 

Dawud, “that a woman was circumcised in Medina so the Prophet SAW, said to her; 

do not damage (her genitals), because it is an honor” (HR. Abu Daud, Hadith 

Number 5271).  

The attitude of scholars towards the law of circumcision for girls is different, 

Ibn Hajar al-'Asqalani mapped into two, Imam Syafii stated as mandatory, while the 

Hanafiyah, Malikiyah and Hanabilah madzhab consider it as a recommendation or 

sunnah (al-'Asqalani, 1993, XI: 531). Al-Syawkani al-Syaukani in detail mentions the 

law of circumcision, which is for men and women, sunnah for men and women. 

Both are obligatory for men and Sunnah for women without elaborating on each of 

the scholars who expressed this opinion and their arguments (Al-Shukani, 1973, I: 

178).   

Wahbah al-Zuhali in al-Fiqh al-Islami wa Adillatuhu outlines the differences 

of opinion of fuqaha about the law of circumcision that circumcision for men, 

following the Hanafi and Maliki madhhabs is sunnah muakkadah, for women is 



IDEAS, Vol. 11, No. 2, December 2023 

ISSN 2338-4778 (Print) 

ISSN 2548-4192 (Online) 

 

 
 

 
 

1929 
 
 
 

 
 
 

sunnah kemulyaan (which if carried out), according to Imam al- Shafii, circumcision 

is mandatory for men and women. While Imam Ahmad said that circumcision is 

obligatory for men and a honor for women and is usually done in hot areas (al-

Zuhayli, 1989, III: 642).One of the factors for the implementation and maintenance 

of the practice of circumcision for girls in various Muslim communities in Indonesia, 

including in Palopo City is the teachings of Islam, especially from the Prophet's 

hadith. 

The teaching on the circumcision of girls contained in the hadith is practiced 

by some Muslim communities by ignoring the debate on the quality of the hadith 

that serves as its normative basis and the fuqaha debate on the law of circumcision 

for girls itself. Making religion the basis for the practice of female circumcision is a 

very big encouragement for the people of Palopo City to continue carrying out this 

activity.  

The practice of circumcision for girls in the Palopo City community is a culture 

that is naturally controlled by social mechanisms, which are based on 

considerations of the meaning system and value system that motivate them to act 

and give birth to a series of behaviors or actions. Clifford Geertz emphasized the 

strength of religion as a motivation for action, Geertz formulated a definition of 

religion and its role. Religion is defined as a symbol system that serves to instill 

strong, deep, and lasting passion and motivation in humans by creating general 

conceptions of existence, and wrapping those conceptions in such an atmosphere 

of factuality that the atmosphere in the motivation seems very realistic (Keesing, 

1999: 94).  

Meanwhile, according to Clifford Geerts, as quoted by Robin, religion is not 

just a matter of spirit, but there is an intense relationship between religion as a 

source of value and religion as a cognitive source. First, religion is a pattern for 

human action (pattern for behavior). In this case religion becomes a guideline that 

directs human action. Second, religion is a pattern of human action (pattern of 

behavior). In this case, religion is considered the result of human knowledge and 

experience, which has often been institutionalized into mystical power (Roibin, 

2009: 75). 

The phenomenon of female child circumcision in the Palopo City community 

can be understood from the community's perception of the law of circumcision for 

girls themselves. According to Mead, perception is a process that is preceded by 

sensing, seeing, and hearing, namely the process that manifests the receipt of 

stimulus by the individual. The sensed stimulus is organized, so that the individual 



Abbas Langaji, Ratnah Umar 

The practice of female circumcision in Palopo city between religious and cultural 
teachings: A study of the Living Hadith Perspective 

 

1930 

 
 
 

 
 
 

realizes and understands what is sensed (Ritzer, 2004: 274-275). 

In perception, the object causes a stimulus that hits the senses, the object that 

is perceived can be outside the individual who perceives, but can also be within the 

person who perceives. In perceiving oneself people will be able to evaluate and see 

themselves. If the object of perception is located outside the person who perceives, 

then the object can take the form of objects, situations and can also take the form 

of humans. If the object of perception of objects is called social perception (Walgito, 

2003: 47).he tradition of circumcision for girls in Palopo City is a social action 

controlled by social mechanisms, which is based on consideration of the meaning 

system and value system that motivates them to act and give birth to a series of 

behaviors or actions. 

The meaning system of the shared values is communicated through a 

symbolic system. Thus, the notion of culture in this paper refers to the concept of 

culture offered by Geertz, that a symbolic system functions to communicate 

meaning and value KLeden, 1988: 12). Thus, the concept of culture according to 

Geertz consists of two parts, namely culture as a knowledge system and meaning 

system, and culture as a value system (Kleden, 1999: xiv). Based on this concept, it 

appears that there are at least two aspects that become the focus of this discussion, 

namely (1) the circumcision of girls as an element of Islamic teachings; (2) 

circumcision for girls as a culture formed from the spirit of religious teachings. 

The implementation of female circumcision in this study is seen from three 

indicators. First, religious teachings as a pattern of human action make the 

circumcision sharia something that must be implemented; second, the 

implementation of circumcision for girls institutionalized in special rituals; and 

third, the dialectical pattern between the community and the dynamics of the pros 

and cons of the implementation of circumcision. 

The variable of circumcision of girls as a cultural system will be seen from two 

indicators, namely first, the symbolization of the value system of Islamic teachings 

adopted by the community, and second, the meaning contained behind the 

implementation and preservation of the tradition of circumcision of girls.  

 

Method  

 

1. Design and approach 

This research is a qualitative ethnographic model with a sociology of religion 

approach. This research will describe the ins and outs and the series of procedures 

or the process of performing circumcision of girls as a culture born from living 

hadith. 

 



IDEAS, Vol. 11, No. 2, December 2023 

ISSN 2338-4778 (Print) 

ISSN 2548-4192 (Online) 

 

 
 

 
 

1931 
 
 
 

 
 
 

a) Interviews  

are selected and determined purposively; certain considerations, especially 

on the intensity of contact with informants, namely: (1) knowing a lot about aspects 

of the problem being researched; (2) having a good grasp of the problem being 

researched; (3) involved and or directly related to the object of research; (4) easy 

to meet during the research process. Informants consisted of community leaders, 

religious leaders, midwives, traditional birth attendants, parents of circumcised 

children and the surrounding community who were related and relevant to the 

study of the problem.  

    

b) Observation 

The observation used is a structured and systematic observation of the 

phenomena seen in the object of research. Observation is carried out by observing 

the facts and phenomena that appear in families who carry out circumcision of 

their daughters and other matters relevant to the substance of the research. 

Researchers plan and determine the moments that will be observed specifically so 

that some facts related to the research can be more focused. For the 

implementation of good observation and accuracy of observation, during 

observation the researcher uses fieldnotes to record various things in the context 

of the research to be analyzed later. 

 

c) Documentation 

Documentation is in the form of written funds or images related to the 

location and implementation of the girls' circumcision process. This technique is 

used to examine in more depth some aspects that are not revealed in observations 

or interviews, as well as to explain the dynamics related to the object of research 

as well as evidence of research because it was born and is in the context of research. 

 

2. Validities dan reliabilities data 

Before conducting the analysis, researchers tested the quality of all data that 

had been collected by comparing data found in the field. This activity not only refers 

to the truth of the existing data but is also able to see the variation of the data. In 

other words, data triangulation, namely matching and comparing data from 

various sources, both interviews and observation results. 

 

 



Abbas Langaji, Ratnah Umar 

The practice of female circumcision in Palopo city between religious and cultural 
teachings: A study of the Living Hadith Perspective 

 

1932 

 
 
 

 
 
 

3. Data analysis 

Analysis is carried out since data collection. Data from observations, 

interviews, and documentation that have been verified and validated are then read, 

studied, and reviewed. Next, data reduction was carried out by making abstraction, 

which is an effort to summarize the core. The next step is coding, identifying and 

classifying data according to the type, purpose and importance of the analysis, 

making it easier to interpret according to the research problem to be answered. 

The data was then processed in the form of a description of the data and reflective 

statements, then interpreted by looking for links between components that are in 

accordance with the problems in this study. 

The data that has been obtained is then sorted and then analyzed by 

identifying key statements, providing codes for the list of themes and providing 

codes for observations based on the list of themes. Furthermore, compiling 

statements in accordance with themes and data interpretation. 

 

Result 

The majority of people in Palopo city understand circumcision as part of 

Islamic teachings that are recommended, although not required. The hadiths 

underlying this practice are often taken literally, without considering the historical 

and health context. Some religious leaders in Palopo city cite traditions that 

recommend female circumcision, but they also recognize that interpretations of 

hadith can vary and not all scholars agree on its obligation.  

The practice of female circumcision in Palopo city is carried out by traditional 

birth attendants or traditional health workers. The procedure varies from very 

simple to more complex, depending on family traditions and religious 

understanding. The circumcision process is usually performed at an early age, often 

accompanied by traditional rituals and family celebrations. The practice is 

considered an important transitional mark in a girl's life, heralding adulthood. 

In Palopo City, religious and cultural teachings reinforce each other in the 

practice of female circumcision. Communities tend to accept female circumcision 

as part of their cultural and religious identity, despite differences in how it is 

viewed and practiced. 

This study found an increased awareness of the health risks associated with 

female circumcision. Some families are beginning to consider medically safer 

procedures or even opting out altogether. Human rights issues are also gaining 

attention, especially the right of children to be free from actions that could 

jeopardize their health and well-being. Some organizations and community leaders 

started campaigning for an end to the practice, while respecting local traditions and 

values. 



IDEAS, Vol. 11, No. 2, December 2023 

ISSN 2338-4778 (Print) 

ISSN 2548-4192 (Online) 

 

 
 

 
 

1933 
 
 
 

 
 
 

The living hadith approach helps in understanding how the people of Palopo 

apply religious teachings in their cultural context. Hadith is not only seen as a text 

that must be followed literally, but also understood and interpreted according to 

local social and cultural conditions. Religious and cultural leaders in Palopo play an 

important role in mediating the understanding and practice of female circumcision, 

providing contextualized explanations and considering aspects of health and 

human rights. 

 

Conclusion  

The practice of female circumcision in Palopo City demonstrates the complex 

interaction between religious and cultural teachings. Although still widely 

practiced, there is a growing awareness of the health and human rights impacts 

associated with this practice. A living hadith approach provides important insights 

in understanding this dynamic, showing that interpretation and application of 

hadith can be adapted to local contexts. Continued education and dialog are needed 

to create wider awareness and encourage positive change in the community. 

 

References  

 

Amen, Qosim. History of Women's Oppression: Suing Male Islam and Mengraat 

Perempuan Baru, Yogyakarta: Ircisod, 2003. 

Al-Husaini, Aiman, The First Year of Marriage, Bandung: Irsyad Baitussalam,1991. 

Al-Nawawi, Yahya ibn Sneraf, al-Majmu', Cet. I; Beirut: Dar al-Fikr, 1996. 

Al-Qardhawi, Yusuf. Fataawa Mu'ashirah, Cet. 1, Cairo: Dar al-Qalam, 2009. 

Geertz, Clifford, Culture and Religion. Yogyakarta: Kanisius, 1992. 

Giladi, A., Concepts of Childhood and Attitudes towards Children in Medieval Islam: 

A Preliminary Study with Special Reference to Reaction to Infant and Child 

Mortality, Journal of the Economic and Social History of the Orient, 32 (2), 

1989. 

Husnaini, H. (2022). Development of Self Esteem-Oriented Micro Teaching 

Materials for IAIN Palopo English Education Students. IDEAS: Journal on 

English Language Teaching and Learning, Linguistics and Literature, 10(1), 

538-560. 

Hathout, Hasan, Women's Sexual Revolution, Obstetrics and Gynecology in Islamic 

Review, Bandung: Mizan, 1996.Hodijah, Siti Nurwati and Indraswari, The 

Intersection Between Tradition and Modernity: Results of a Qualitative 



Abbas Langaji, Ratnah Umar 

The practice of female circumcision in Palopo city between religious and cultural 
teachings: A study of the Living Hadith Perspective 

 

1934 

 
 
 

 
 
 

Study of Female Genital Cutting/Injury (P2GP) Practices in 10 Provinces 

and 17 Regencies/Cities, Jakarta: Komnas Perempuan, 2018. 

Husnaini, H., & Yahya, A. (2023). Peningkatan Kemampuan Bahasa Inggris Melalui 

Fun with English Pondok Pesantren Nurul Ummah-Morowali. Community 

Development Journal: Jurnal Pengabdian Masyarakat, 4(1), 533-537. 

Hosken, Fran P. The Hosken Report: Genital and Sexual Mutilation of Females. 

Ibn Hajar, al-Asqala ni, Fath al-Ba ri fi Syarh al-Bukha rî , Bairut: Dar al-Fikr, 1993. 

Khalid Manshur, Muhammad. al-Ahkam al-Thibbiyyah al-Muta'alliqah bi al-Nisa'fi 

al-Fiqh al-Islami, Cet. 2, Jordan: Dar al-Nafa'is, t.th. 

Kleden, Ignas, After the Fact Two Countries, Four Decades, One Anthropologist 

Clifford Geertz. Yogyakarta: LKIS, 1999.  

Kleden, Ignas. Clifford Geertz's Cultural Understanding. Jakarta: LP3ES, 1988. 

Liswidyawati Rahayu. Caring for and Maintaining Women's Sexual Health, 

Bandung: Grafindo Media Pratama, 2012. 

Lexingtong, MA: Women's International Network News.  4th revised edition, 1993. 

Mulia, Musdah, Peeling Sexuality, Jakarta: Opus Press, 2015 

Murniati, N., Gender Vibration: Indonesian Women in the Perspective of Religion, 

Culture and Family, Magelang: Indonesiatera, 2004. 

Masruddin, M., & Nasriandi, N. (2022). Lexical and Syntactical Errors Performed by 

Junior High School Student in Writing Descriptive Text. IDEAS: Journal on 

English Language Teaching and Learning, Linguistics and Literature, 10(1), 

1094-1100. doi:https://doi.org/10.24256/ideas.v10i1.3024 

Mustaqim, Muhammad. Construction and Reproduction of Female Circumcision 

Culture: The Struggle between Tradition, Diversity and Sexual Violence in 

Java. Islamic Boarding School. Vol. 06, No.1. June 2013. 

Nantabah, Zainul Khaqiqi, et al., Determinants of Parents in Girls' Circumcision 

Behavior in Indonesia, Health System Research Bulletin, Vol. 18, No.1 

January 2015: 77-86. 

Ni'am, Asrorun, 2012, MUI Fatwa on Female Circumcision, Ahkam Journal Vol. 

XII, No. 2, July 2012 

Nursyahbani, K. 1996. The Right to Reproduction in Indonesia: Between Law and 

Social Reality in Sexuality, Reproductive Health and Gender Inequality. 

Pustaka Sinar Harapan: Jakarta, 1996. 

Rachmah Ida, 2005, Circumcision of Madura Women's Traditional Shackles, Print I, 

Inside Media, Yogjakarta. 

Rahman, A. Female Genital Mutilation: A Practical Guide to Worldwide Laws & 

Policies. New York: Center for Reproductive Law & Policy, 2009. 

Walgito, B. Social Psychology. Yogyakarta: Andi Offset, 2003. 

Waliko, A Study on the Concept of Circumcision for Women, Yin Yang Journal, Vol. 



IDEAS, Vol. 11, No. 2, December 2023 

ISSN 2338-4778 (Print) 

ISSN 2548-4192 (Online) 

 

 
 

 
 

1935 
 
 
 

 
 
 

4, No. 2, July-December 2009.Community News. Circumcision of Women in 

Ethnicity in Makassar, Kalyana Mitra, 3rd Edition July-September 2013: 13. 

Women's News. Do not do female circumcision. Kalyana Mitra, July 3 Edition- 

September 2013: 15-16. 

Waliko, Telaah atas Konsep Khitan bagi Wanita, Jurnal Yin Yang, Vol. 4, No. 2, Juli-

Desember 2009. 

Warta Komunitas. Khitan Perempuan di Etnis di Makasar, Kalyana Mitra, Edisi 3 

Juli-September 2013: 13. 

Zuhaili, Wahbah. al-Fiqh al-Islami wa Adillatuhu, Damaskus: Dar al-Fikr, 1989