KHITAN PEREMPUAN DAN HUBUNGANNYA DENGAN HADIS NABAWI: STUDI LIVING HADIS DI SUKOWONO JEMBER
DOI:
https://doi.org/10.46773/1r5hd887Keywords:
Female Circumcision, Living Hadith, Hadith Reception, Religious Tradition, Sukowono.Abstract
This study examines the practice of female circumcision in Sukowono District, Jember Regency, through the perspective of living hadith. Female circumcision remains a socio-religious tradition passed down from generation to generation, although the hadiths used as its basis are disputed among scholars in terms of authenticity and legal status. This research aims to analyze the hadiths related to female circumcision, describe the forms of its practice in Sukowono, and explain the relationship between the practice and the community’s reception of the Prophet’s hadith. This study employs a qualitative field research method with a living hadith approach through observation, interviews, and documentation techniques. The findings reveal that the people of Sukowono continue practicing female circumcision because it is considered part of Islamic teachings and family tradition. The current practice tends to be symbolic and mild, involving slight scraping without excessive cutting. Most community members do not deeply understand the hadith texts or their sanad quality, yet the hadiths continue to live through tradition, the practices of traditional birth attendants, and collective social beliefs. This study concludes that the continuity of female circumcision in Sukowono is influenced more by socio-cultural reception of hadith than by direct textual understanding of the hadith itself.
References
Abd al-Ra’ūf al-Manāwī’. n.d. “Fayḍ Al-Qadīr Syarḥ Al-Jāmi‘ Al-Ṣaghīr, Juz 5 (Beirut: Dār Al-Kutub Al-‘Ilmiyyah, Tt.), Hlm. 328.”
Abū al-Qāsim al-Ṭabarānī. n.d. “Al-Mu‘jam Al-Kabīr, Juz 12 (Kairo: Maktabah Ibn Taymiyyah, Tt.), Hlm. 53. Sebagian Ulama Menilai Hadis Ini Lemah Karena Dalam Sanadnya Terdapat Al-Ḥajjāj Bin Arṭāh Yang Dikenal Sering Melakukan Tadlis.”
Abū Dāwūd. n.d. Sunan Abī Dāwūd, Kitāb Al-Adab, Bāb Fī Al-Khitān, No. Hadis 5271. Abu Dawud Sendiri Menjelaskan Bahwa Hadis Ini Tidak Kuat Karena Terdapat Perawi Majhul Sehingga Statusnya Dinilai Ḍa‘Īf.
Abū Dāwud Sulaymān ibn al-Asy‘ats. n.d. Sunan Abī Dāwud, Kitāb Al-Adab, Bāb Fī Al-Khitān, No. Hadis 5271.
Ainun, Jasriani, Maizuddin Maizuddin, and Samsul Bahri. 2026. “Tradisi Khataman Al-Qur’an Pengantin Perempuan Pra Pernikahan Di Aceh Singkil: Sebuah Studi Living Qur’an Dan Negosiasi Peran Gender.” Fathir: Jurnal Studi Islam 3(2):238–50.
Arifin, Misbahul, and Ramzatul Widad Rizqiyani. 2025. “KHITAN WANITA DALAM PERSPEKTIF FIQIH: KONTROVERSI HUKUM ISLAM DAN WACANA GENDER GLOBAL.” LexIslamica: A Multidisciplinary Approach to Islamic Law and Its Contemporary Applications 1(3).
Badr al-Dīn al-‘Aynī. n.d.-a. ‘Umdah Al-Qārī, Juz 22, Hlm. 48.
Badr al-Dīn al-‘Aynī. n.d.-b. Umdah Al-Qārī Syarḥ Ṣaḥīḥ Al-Bukhārī, Juz 22 (Beirut: Dār Iḥyā’ Al-Turāṡ Al-‘Arabī, Tt.), Hlm. 46.
Fadlia, Dhia. 2026. “IMPLEMENTASI KEWAJIBAN NEGARA DALAM MENGHAPUS PRAKTIK SUNAT PEREMPUAN (FGM/C) MENURUT KONVENSI CEDAW.” Journal of Law and Society 1(1):59–76.
Halwaini, Fiqi. 2026. “KONSTRUKSI PEMAHAMAN HUSEIN MUHAMMAD TERHADAP HADIS-HADIS TENTANG SEKSUALITAS PEREMPUAN: ANALISIS DALAM PERSPEKTIF HEGEMONI ANTONIO GRAMSCI.”
Ibn al-Aṡīr. n.d. Al-Nihāyah Fī Gharīb Al-Ḥadīṡ Wa Al-Aṡar, Juz 5 (Beirut: Al-Maktabah Al-‘Ilmiyyah, Tt.), Hlm. 13.
Ibn Daqīq al-‘Īd. n.d. Iḥkām Al-Aḥkām Syarḥ ‘Umdah Al-Aḥkām, Juz 1 (Beirut: Dār Al-Kutub Al-‘Ilmiyyah, Tt.), Hlm. 93.
Ibn Ḥajar al-‘Asqalānī. n.d. Fatḥ Al-Bārī Bi Syarḥ Ṣaḥīḥ Al-Bukhārī Juz 10 (Beirut: Dār Al-Ma‘rifah, Tt.), Hlm. 340.
Ibn Qayyim al-Jauziyyah. n.d.-a. Tuḥfat Al-Maudūd Bi Aḥkām Al-Maulūd (Beirut: Dār Al-Kutub Al-‘Ilmiyyah, Tt.), Hlm. 184.
Ibn Qayyim al-Jauziyyah. n.d.-b. Tuḥfat Al-Maudūd Bi Aḥkām Al-Maulūd (Beirut: Dār Al-Kutub Al-‘Ilmiyyah, Tt.), Hlm. 190.
ISTIANA, A. N. A., IMROATUL ISLAMIA, and FATICHATUS SA’DIYAH. 2025. “LIVING HADIS DALAM DINAMIKA GERAKAN SOSIAL: STUDI PENGAJIAN HADIS DI MASJID AL-MUSTAQIM BUNGGUL.” MAHAD ALY JOURNAL OF ISLAMIC STUDIES 4(1):30–47.
Muḥammad bin Ismā‘īl al-Bukhārī. n.d.-a. Al Ṣaḥīḥ Al-Bukhārī, Kitāb Aḥādīṡ Al-Anbiyā’, Bāb Khalīl Allāh Ibrāhīm, No. Hadis 3356.
Muḥammad bin Ismā‘īl al-Bukhārī. n.d.-b. Ṣaḥīḥ Al-Bukhārī, Kitāb Al-Libās, Bāb Qaṣṣ Al-Shārib, No. Hadis 5891; Muslim Bin Al-Ḥajjāj, Ṣaḥīḥ Muslim, Kitāb Al-Ṭahārah, No. Hadis 257. Hadis Ini Berstatus Sahih Karena Diriwayatkan Oleh Al-Bukhari Dan Muslim.
Pamungkas, Jati. 2025. “Tradisi Tetesan: Pemaknaan Pro-Kontra Terhadap Tradisi Khitan Perempuan Di Kampung Budaya ‘Kelurahan Patehan’ Yogyakarta.” Indonesian Journal of Humanities and Social Sciences 6(1):233–42.
Rafli, Rahmat, and Asiqoh Usman Ali. 2025. “Living Hadis Dalam Pembentukan Islam: Teori, Praktik, Dan Tantangan.” Media Hukum Indonesia (MHI) 3(4).
Saifuddin Zuhri Qudsy. n.d. Saifuddin Zuhri Qudsy, Living Hadis: Praktik, Resepsi, Teks, Dan Transmisi (Yogyakarta: Q-Media, 2018),.
Saifuddin Zuhri Qudsy dan Subkhani Kusuma Dewi. n.d. Living Hadis: Praktik, Resepsi, Teks, Dan Transmisi (Yogyakarta: Q-Media, 2018), Hlm. 27.
Santika, Wangun Ajen. 2025. “Tinjauan Hukum Islam Tentang Praktik Khitan Bagi Perempuan (Analisis Fatwa MUI Nomor 94 Tahun 2008 Dan Permenkes Nomor 6 Tahun 2014).”
Shakira, Amalia Yuliana, and Mutiara Anissa. 2025. “KHITAN PEREMPUAN DALAM PERSPEKTIF ETIKA KEDOKTERAN, REGULASI MEDIS DAN HUKUM ISLAM DI INDONESIA.” Nusantara Hasana Journal 5(3):81–91.
Wahyuni, Sri. 2025. “Khitan Bagi Perempuan Dalam Kajian Sejarah Sosiologi Hukum Islam.” Fafahhamna 4(2):20–33.
Wati, Risma, Saila Nurul Nurlaila, Nisrina Putri Irpani, Muhammad Raihan Fadhil Azhar, Sulthan Nadhif Anhaf Rabbani Koswara, Akhmad Faozi, and Tedi Supriyadi. 2025. “Kontroversi Khitan Perempuan: Tinjauan Fatwa Islam, Perspektif Medis, Dan Regulasi Hukum Di Indonesia.” Jurnal Keperawatan Florence Nightingale 8(2):135–41.
Yusuf al-Qaradawi. n.d. Kaifa Nata‘amal Ma‘a Al-Sunnah Al-Nabawiyyah (Kairo: Dar Al-Syuruq, 2000), 145.
Downloads
Published
Issue
Section
License
Copyright (c) 2026 Safrina Auliya Fikriyah, M.Rizki Syahrul Ramadhan

This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

