Tetapi ada pesakit yang memberikan respon seperti tidak percayakan unsur ghaib, dan juga mengatakan dalil sains telah menyangkal pendapat perubatan Islam dan sebagainya.

Jadi, saya berfikir, mungkin ada satu jalan pertemuan diantara dalil sains dan dalil perubatan Islam. Diharap, dengan berkerjasama dengan Doktor dalam berkongsi maklumat, InsyaAllah Ana dapat rungkaikan serba sedikit permasalahan yang berlaku. InsyaAllah.

Syukran.

saya ingin betanye…………….. adekah mengetahui diri seseorang itu khunsa daripada bayi atau tidak semestinye?………………………..kalau dia tidak tahu bahawa dirinya khunsa dan dia sudah sunat tetapi beberape tahon lepas tu baru dia tahu yg diri nya mempunyai dua alat kelmin(adakah itu bermaksud bahawa dirinya lelaki atua tidak semestinye?)…………….dia adalah khunsa dan memilih menjadi kearah wanita tetapi suara macam lelaki .tu macam pulak??………………………pabila dia ke klinik dan doktor itu kata bahawa dia ituu lelaki bedasar kan dia mempunyai “telur”pada bahagian bawah zakar nya tanpa membuat pemeriksaan yg lebih terliti (adakah itu bermaksud dia adalah lelaki atau tidak semestinya?)

itu saje soalan saya setakat ni………..

There exist many ahadith to show the important place, circumcision, whether of males or females, occupies in Islam.

Among these traditions is the one where the Prophet is reported to have declared circumcision (khitan) to be sunnat for men and ennobling for women (Baihaqi). He is also known to have declared that the bath
(following sexual intercourse without which no prayer is valid) becomes obligatory when both the circumcised parts meet (Tirmidhi). The fact that the Prophet defined sexual intercourse as the meeting of the male and female circumcised parts (khitanul khitan) when stressing on the need for the obligatory post-coital bath could be taken as pre-supposing or indicative of the obligatory nature of circumcision in the case of both males and females.

Stronger still is his statement classing circumcision (khitan) as one of the acts characteristic of the fitra or God-given nature (Or in other words, Divinely-inspired natural inclinations of humans) such as the shaving of pubic hair, removing the hair of the armpits and the paring of nails (Bukhari) which again shows its strongly emphasized if not obligatory character in the case of both males and females. Muslim scholars are of the view that acts constituting fitra which the Prophet expected Muslims
to follow are to be included in the category of wajib or obligatory.

That the early Muslims regarded female circumcision as obligatory even for those Muslims who embraced Islam later in life is suggested by a tradition occurring in the Adab al Mufrad of Bukhari where Umm Al Muhajir is reported to have said: “I was captured with some girls from Byzantium. (Caliph) Uthman offered us Islam, but only myself and one other girl accepted Islam. Uthman said: ‘Go and circumcise them and purify them.’” More recently, we had Sheikh Jadul Haqq, the distinguished head of Al Azhar declaring both male and female circumcision to be obligatory religious duties (Khitan Al Banat in Fatawa Al-Islamiyyah. 1983). The fatwa by his successor Tantawi who opposed the practice cannot be taken seriously as we all know that he has pronounced a number of unislamic fatwas such as declaring bank interest halal and questioning the obligation of women wearing headdresses

At the same time, however, what is required in Islam, is the removal of only the prepuce of the clitoris, and not the clitoris itself as is widely believed. The Prophet is reported to have told Umm Atiyyah, a lady who circumcised girls in Medina: “When you circumcise, cut plainly and do not cut severely, for it is beauty for the face and desirable for the husband” (idha khafadti fa ashimmi wa la tanhaki fa innahu ashraq li’l wajh wa ahza ind al zawj) (Abu Dawud, Al Awsat of Tabarani and Tarikh Baghdad of Al Baghdadi).

This hadith clearly explains the procedure to be followed in the circumcision of girls. The words: “Cut plainly and do not cut severely” (ashimmi wa la tanhaki) is to be understood in the sense of removing the skin covering the clitoris, and not the clitoris. The expression “It is beauty (more properly brightness or radiance) for the face” (ashraq li’l wajh) is further proof of this as it simply means the joyous countenance of a woman, arising out of her being sexually satisfied by her husband. The idea here is that it is only with the removal of the clitoral prepuce that real sexual satisfaction could be realized. The procedure enhances sexual feeling in women during the sex act since a circumcised clitoris is much more likely to be stimulated as a result of direct oral, penile or digital contact than the uncircumcised organ whose prepuce serves as an obstacle to direct stimulation.

A number of religious works by the classical scholars such as Fath Al Bari by Ibn Hajar Asqalani and Sharhul Muhadhdhab of Imam Nawawi have stressed on the necessity of removing only the prepuce of the clitoris and not any part of the organ itself. It is recorded in the Majmu Al Fatawa that when Ibn Taymiyyah was asked whether the woman is circumcised, he replied: “Yes we circumcise. Her circumcision is to cut the uppermost skin (jilda) like the cock’s comb.” More recently Sheikh Jadul Haqq declared that the circumcision of females consists of the removal of the clitoral prepuce (Khitan Al Banat in Fatawa Al Islamiyya.1983).

Besides being a religious duty, the procedure is believed to facilitate good hygiene since the removal of the prepuce of the clitoris serves to prevent the accumulation of smegma, a foul-smelling, germ-containing cheese- like substance that collects underneath the prepuces of uncircumcised
women (See Al Hidaayah. August 1997). A recent study by Sitt Al Banat Khalid ‘Khitan Al-Banat Ru’ yah Sihhiyyah’ (2003) has shown that female circumcision, like male circumcision, offers considerable health benefits, such as prevention of urinary tract infections and other diseases affecting the reproductive organs. Recent findings also conclusively prove that it prevents cystisis in women.

Merujuk kepada pertanyaan saudara Fadhil di atas,
mungkin yang saudara Fadhil maksudkan adalah proses mengubah kontur mahkota/crown gigi asal sebelum disarungkan gigi palsu.

Pengasahan gigi ini merupakan salah satu proses atau tahap yang perlu dilalui oleh pesakit sebelum menentukan design gigi palsu untuk pesakit. Tahap ini dilakukan sebagai salah satu bentuk “mouth preparation” setelah pesakit didiagnosa. Tujuan dilakukan “mouth preparation” adalah supaya pesakit dapat memperoleh kesihatan oral yang optimal, dan menghapuskan faktor2 yang boleh mengganggu gigi palsu tersebut dapat dipakai & digunakan bagi menggantikan gigi asal utk tujuan mengunyah, berbicara, dan lain2.

Perubahan kontur mahkota ini perlu dilakukan dengan cara pengasahan atas pelbagai sebab-secara umumnya saya ringkaskan, ia bertujuan sbg RETENTION, supaya gigi palsu tersebut fix dan benar2 muat ketika disarungkan.

Walaubagaimanapun, pengurangan struktur mahkota/crown ini haruslah dijelaskan terlebih dahulu kepada pesakit dan mendapatkan persetujuaanya untuk dilakukan.

Dilihat dari sudut fiqh nya, pengasahan gigi untuk diletakkan gigi palsu tidaklah bertujuan untuk kecantikan semata-mata, tetapi ia lebih bertujuan ke arah perawatan, iaitu mengembalikan fungsi normal gigi.

WA.