the fold of skin remains, then when urine emerges from the opening of the glans, it remains and collects there, becoming a cause of burning and inflammation. Likewise, whenever this skin moves or is squeezed, urine comes out, causing impurity.
As for women, its utmost benefit is that it reduces their sexual desire. This is a matter of seeking greater refinement, not of removing harm.
There must be a skilled physician who knows how to perform circumcision. If none is available, then he may circumcise himself if he is able to do so properly. Abraham, peace be upon him, circumcised himself (1).
The author stipulated that one must not fear for oneself. If one fears death or harm, then it is not obligatory. This is a condition applicable to all obligations: they are not required in cases of incapacity or fear of destruction or harm.
It is permissible for the person performing the circumcision to look at the private parts of the one being circumcised, even if he has reached ten years of age, due to necessity. The evidence for its being obligatory for men is:
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The Prophet, peace and blessings be upon him, said: “Five things are from the natural disposition,” and he mentioned circumcision among them (2).
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He, peace and blessings be upon him, commanded those who embraced Islam to undergo circumcision (3), and this indicates that it is obligatory.
(1) Narrated by al-Bukhari, Book of the Prophets: chapter on Allah's saying, “Allah took Abraham as a close friend,” no. 3356; and Muslim, Book of Virtues: chapter on the virtues of Abraham, no. 2370, on the authority of Abu Hurayrah.
(2) Narrated by al-Bukhari, Book of Seeking Permission: chapter on circumcision after reaching maturity and plucking the armpit hair, no. 6297; and Muslim, Book of Purification: chapter on the characteristics of the fitrah, no. 257, on the authority of Abu Hurayrah.
(3) Its wording is: “Remove from yourself the hair of disbelief and be circumcised.” Narrated by Ahmad, 3:415; and Abu Dawud, Book of Purification: chapter on a man who accepts Islam and is commanded to perform ghusl, no. 356, on the authority of Ibn Jurayj, who said: “I was informed by Uthaym ibn Kulayb, from his father, from his grandfather,” and then mentioned it.
Ibn al-Qattan al-Fasi said: “Its chain of transmission is extremely weak, in addition to the discontinuity indicated by Ibn Jurayj’s statement, ‘I was informed,’ since Uthaym ibn Kulayb, his father, and his grandfather are unknown.” Bayan al-Wahm wal-Iham, no. 695.
However, it has two supporting narrations:
The first is the hadith of Wathilah ibn al-Asqa, narrated by al-Tabarani in al-Kabir, 22:no. 199, and al-Hakim, 3:570. Al-Haythami said: “It contains Mansur ibn Ammar, the preacher, who is weak.” Al-Majma, 1:283.
The second is the hadith of Qatadah Abu Hisham, narrated by al-Tabarani in al-Kabir, 19:no. 20. Its wording is: “The Messenger of Allah, peace be upon him, used to command whoever accepted Islam to be circumcised.” Al-Haythami said: “Its transmitters are trustworthy.” Al-Majma, 1:283.
I say: it contains Hisham ibn Qatadah al-Rahawi, a Tabi'i whom no one besides Ibn Hibban declared trustworthy; see al-Thiqat, 7:569. Al-Nawawi was inclined to classifying it as hasan in al-Majmu, 2:154.
Al-Bukhari also narrated in al-Adab al-Mufrad, no. 1252, with an authentic chain from al-Zuhri, who said: “When a man accepted Islam, he was commanded to undergo circumcision, even if he was elderly.” Ibn Kathir said: “This is a good mursal report.” Irshad al-Faqih, 1:34.
See also al-Majma, 7:569; al-Talkhis, no. 2139.