The Alarming Rise of Female Genital Mutilation (FGM) in Indonesia and its Global Context
Female Genital Mutilation (FGM) remains a deeply concerning and culturally entrenched practice, particularly within and adjacent to Muslim communities across the world. While the prevalence of FGM varies depending on ethnicity and geographic location, its persistent practice, often justified through religious or cultural arguments, continues to affect millions of women and girls globally. Indonesia is now facing a significant rise in cases, sparking alarm and calls for urgent action.
In Islamic culture, FGM is sometimes referred to as khafḍ or khifaḍ (Arabic: خِفَض). Although these terms may suggest milder forms of the practice, the World Health Organization (WHO) defines even the “less severe” forms of FGM, such as Type I (which involves the removal of the clitoral hood and/or clitoral glans), as highly harmful. Despite this, Type I is still referred to as sunna, meaning “recommended,” in some Muslim communities.
The religious justification for FGM can be traced back to certain hadiths. One from the Sunan Abu Dawood collection advises a circumcision practitioner: “Do not cut severely, as that is better for a woman and more desirable for a husband.” Similarly, another from Sahih Muslim states: “The Messenger of Allah said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.” These texts have been interpreted by some Muslim scholars as a religious endorsement for FGM, fueling its continued practice.
The issue became particularly controversial in Egypt in 2012 when the Muslim Brotherhood attempted to decriminalize FGM. They proposed offering circumcision to women for a nominal fee as part of their community services, a move that threatened to reverse decades of progress in curbing this dangerous practice. Some members of the Brotherhood argued that while FGM is not obligatory, it is still makrumā (noble, preferable, and pleasing in the eyes of God).
In Southeast Asia, particularly in Indonesia and Malaysia, the Shafi’i school of Islamic law plays a significant role in justifying FGM. The Shafi’i school is the only Sunni Islamic jurisprudence that explicitly makes FGM obligatory, a stance followed by many Muslim communities in the region. In Indonesia, the practice is widespread among Muslim women, and in 2013, the Indonesian Ulema Council (the nation’s top Muslim clerical body) issued a ruling stating that FGM is “morally recommended,” although not mandatory.
This endorsement has had grave consequences. The numbers tell a disturbing story: FGM is dangerously increasing in Indonesia. Recent reports suggest that millions of girls are at risk of undergoing this harmful procedure, and the rise in cases is fueling concern among human rights organizations and global health advocates. In Indonesia alone, it is estimated that around 60 million women and girls have undergone FGM, making it one of the largest populations affected by the practice globally. This staggering number continues to grow as the practice spreads to rural and urban areas alike, bolstered by a belief in religious obligation and cultural tradition.
Malaysia also struggles with the prevalence of FGM. Over 80 percent of Malaysian women cite religious obligation as the primary reason for continuing the practice, along with hygiene (41 percent) and cultural norms (32 percent). This aligns with trends in other parts of the world, particularly among the Dawoodi Bohra community, where FGM is practiced in countries such as India, Pakistan, Yemen, and East Africa. A 2015–2016 survey revealed that over 80 percent of 365 Dawoodi Bohra women wanted the practice to end, but cultural and religious pressures keep it alive.
The rise in FGM cases in Indonesia underscores the global challenge of combating this deeply ingrained practice. While international efforts have made strides in some regions, the situation in Southeast Asia and parts of Africa, where Islamic legal and cultural norms strongly support FGM, continues to present significant obstacles. The global community must increase pressure on local authorities, religious leaders, and governments to enact stricter laws and raise awareness about the dangers of FGM. Without immediate intervention, millions more girls and women will be subjected to this painful and dangerous practice.
The dramatic rise in FGM cases in Indonesia, a nation with one of the largest Muslim populations in the world, is a stark reminder of the global challenge in eradicating this harmful tradition. As FGM continues to spread, it poses an ever-growing threat to the health and well-being of countless women and girls. The time to act is now.
