Introduction: Social tradition may originate from religion or nonreligious root. From long ago, there was FEMALE GENITAL MUTILATION as a social behavior among some ethnic groups. Some people believe that FEMALE GENITAL MUTILATION is a religious obligatory. To understand the accuracy of this assertion, people must know the commands and doctrines divine religions. This study was performed with aim to investigates the views of the heavenly religions of Islam, Christianity and Judaism about FEMALE GENITAL MUTILATION.Methods: Collecting data in this review article was library resources, scientific journals, WHO and UNICEF, databases of Science direct, PubMed, Magiran, Cochran library, Google Scholar, Iran Medex and SID. Time interval for searching references was 2002 to 2016. Information were collected by using the keywords of FEMALE GENITAL MUTILATION, FEMALE GENITAL Circumcision and FEMALE GENITAL Cutting along with the keywords of doctrine, Sunni, Shia, Jewish, Christian, Islam and Religion. Data were analyzed qualitatively.Results: From 68 searched articles, 28 articles which met inclusion criteria and were related to the purpose of the study were reviewed. The results showed that although nowadays FEMALE GENITAL MUTILATION is performing by Muslims, Christians and Jews, but Koran, Bible or Torah has not recommended it and don't know it as a MUTILATION obligatory for girls. Only, Shafei know it necessary to remove the skin of clitoris.Conclusion: In societies where FEMALE GENITAL MUTILATION is done, cultural tradition is dominant on religious convictions; although the advocates for justifying their actions claim that the reason is religious orders.

Background: FEMALE GENITAL MUTILATION (FGM) is one of the important aspects of reproductive health. The economic, social and health consequences of FGM threaten the achievement of sustainable development goals. The purpose of this study was to assess the economic, social and reproductive health consequences of FGM from the perspective of individual, family, community and health system. Methods: In this study, we reviewed 1536 articles from 1979 to 2015. Fifty-one studies were directly related to our goal. Research papers, review articles, case studies and books on the research topic were used. Results: The results of this review showed that most studies on FGM, have investigated health complications of FGM, and few studies 􀁋 􀁄 􀁙 􀁈 􀀃 􀁄 􀁇 􀁇 􀁕 􀁈 􀁖 􀁖 􀁈 􀁇 􀀃 􀁌 􀁗 􀁖 􀀃 􀁖 􀁒 􀁆 􀁌 􀁒 􀁈 􀁆 􀁒 􀁑 􀁒 􀁐 􀁌 􀁆 􀀃 􀁄 􀁖 􀁓 􀁈 􀁆 􀁗 􀁖 􀀑 􀀃 􀀷 􀁋 􀁈 􀀃 􀁆 􀁒 􀁐 􀁓 􀁏 􀁌 􀁆 􀁄 􀁗 􀁌 􀁒 􀁑 􀁖 􀀃 􀁉 􀁕 􀁒 􀁐 􀀃 􀁗 􀁋 􀁈 􀀃 􀀩 􀀪 􀀰 􀀃 􀁆 􀁄 􀁑 􀀃 􀁌 􀁐 􀁓 􀁒 􀁖 􀁈 􀀃 􀁄 􀀃 􀁖 􀁌 􀁊 􀁑 􀁌 􀂿 􀁆 􀁄 􀁑 􀁗 􀀃 􀁈 􀁆 􀁒 􀁑 􀁒 􀁐 􀁌 􀁆 􀀃 􀁅 􀁘 􀁕 􀁇 􀁈 􀁑 􀀃 􀁒 􀁑 􀀃 􀁌 􀁑 􀁇 􀁌 􀁙 􀁌 􀁇 􀁘 􀁄 􀁏 􀁖 􀀏 􀀃 society and health system. Social consequences of FGM are more irritating than health consequences, so to tackle this practice; its 􀁖 􀁒 􀁆 􀁌 􀁄 􀁏 􀀃 􀁄 􀁖 􀁓 􀁈 􀁆 􀁗 􀁖 􀀃 􀁖 􀁋 􀁒 􀁘 􀁏 􀁇 􀀃 􀁅 􀁈 􀀃 􀁐 􀁒 􀁕 􀁈 􀀃 􀁈 􀁐 􀁓 􀁋 􀁄 􀁖 􀁌 􀁝 􀁈 􀁇 􀀑 􀀃 􀀶 􀁌 􀁊 􀁑 􀁌 􀂿 􀁆 􀁄 􀁑 􀁗 􀀃 􀁖 􀁋 􀁒 􀁕 􀁗 􀀃 􀁄 􀁑 􀁇 􀀃 􀁏 􀁒 􀁑 􀁊 􀀃 􀁗 􀁈 􀁕 􀁐 􀀃 􀁆 􀁒 􀁑 􀁖 􀁈 􀁔 􀁘 􀁈 􀁑 􀁆 􀁈 􀁖 􀀃 􀁒 􀁉 􀀃 􀀩 􀀪 􀀰 􀀃 􀁗 􀁋 􀁕 􀁈 􀁄 􀁗 􀁈 􀁑 􀀃 􀁚 􀁒 􀁐 􀁈 􀁑 􀂶 􀁖 􀀃 􀁕 􀁈 􀁓 􀁕 􀁒 􀁇 􀁘 􀁆 􀁗 􀁌 􀁙 􀁈 􀀃 􀁋 􀁈 􀁄 􀁏 􀁗 􀁋 􀀞 􀀃 Reproductive health is one of the essential prerequisites of sustainable development. Sustainable development will be achieved if women are healthy. This practice can threaten achieving sustainable development. In Iran, FGM is performed in some areas, but there are no 􀁒 􀁉 􀂿 􀁆 􀁌 􀁄 􀁏 􀀃 􀁖 􀁗 􀁄 􀁗 􀁌 􀁖 􀁗 􀁌 􀁆 􀁖 􀀃 􀁄 􀁅 􀁒 􀁘 􀁗 􀀃 􀁌 􀁗 􀀃 􀁄 􀁑 􀁇 􀀃 􀁗 􀁋 􀁈 􀁕 􀁈 􀀃 􀁋 􀁄 􀁖 􀀃 􀁜 􀁈 􀁗 􀀃 􀁅 􀁈 􀁈 􀁑 􀀃 􀁑 􀁒 􀀃 􀁓 􀁏 􀁄 􀁑 􀀃 􀁗 􀁒 􀀃 􀁇 􀁈 􀁄 􀁏 􀀃 􀁚 􀁌 􀁗 􀁋 􀀃 􀀩 􀀪 􀀰 􀀑 Conclusion: FGM is a form of social injustice which women suffer. Ending FGM requires a deep and long-term commitment. Knowing its 􀁆 􀁒 􀁑 􀁖 􀁈 􀁔 􀁘 􀁈 􀁑 􀁆 􀁈 􀁖 􀀃 􀁄 􀁑 􀁇 􀀃 􀁌 􀁗 􀁖 􀀃 􀁈 􀁉 􀁉 􀁈 􀁆 􀁗 􀁖 􀀃 􀁒 􀁑 􀀃 􀁌 􀁑 􀁇 􀁌 􀁙 􀁌 􀁇 􀁘 􀁄 􀁏 􀀏 􀀃 􀁉 􀁄 􀁐 􀁌 􀁏 􀁌 􀁈 􀁖 􀀏 􀀃 􀁗 􀁋 􀁈 􀀃 􀁋 􀁈 􀁄 􀁏 􀁗 􀁋 􀀃 􀁖 􀁜 􀁖 􀁗 􀁈 􀁐 􀀃 􀁄 􀁑 􀁇 􀀃 􀁆 􀁒 􀁐 􀁐 􀁘 􀁑 􀁌 􀁗 􀁜 􀀃 􀁚 􀁌 􀁏 􀁏 􀀃 􀁋 􀁈 􀁏 􀁓 􀀃 􀁖 􀁘 􀁓 􀁓 􀁒 􀁕 􀁗 􀁈 􀁕 􀁖 􀀃 􀁗 􀁒 􀀃 􀁆 􀁒 􀁑 􀁗 􀁌 􀁑 􀁘 􀁈 􀀃 􀂿 􀁊 􀁋 􀁗 􀁌 􀁑 􀁊 􀀃 􀁗 􀁋 􀁌 􀁖 􀀃 􀁓 􀁕 􀁄 􀁆 􀁗 􀁌 􀁆 􀁈 􀀑 􀀃 Any money spent on eliminating this harmful practice, compared with the costs of complications, would not be wasteful. It seems that further studies are needed to assess socioeconomic effects of FGM and the relationship between type of FGM and induced complications. Such studies will help policymakers to tackle this practice.

FEMALE GENITAL MUTILATION (FGM) is a general health concern. The World Health Organization has recognized it as a condition that endangers women’ s health. This review study aimed to identify the types of health outcomes of FGM. Therefore, a systematic review was conducted to create a critical view of the current evidence on the effect of FEMALE GENITAL on girls and women’ s health. In this study, we focused on the health risks of FEMALE FEMALE GENITAL. Academic databases such as PubMed, Science Direct, Scopus, Google Scholar, Cochrane Database of Systematic Reviews, SID, IranMedex, Irandoc, and Magiran were searched with regard to the health consequences of FGM from January 1990 until 2018. Eleven review studies met the criteria and contained 288 relevant studies on the risks of FGM. It was suggested that FGM had various physical, obstetric, sexual, and psychological consequences. Women with FGM experienced mental disturbances (e. g., psychiatric diagnoses, anxiety, somatization, phobia, and low self-esteem) than other women. Our study can provide evidence on improving, changing behaviors, and making decisions on the quality of services offered to women suffering from FGM.

Background: To examine women’s attitude towards discontinuation of FEMALE GENITAL MUTILATION (FGM) in association with their access to information, knowledge of health effects and cultural beliefs concerning FGM in Egypt.Methods: A cross-sectional study of 9159 women, using data from the household survey in Egypt by Demographic and Health survey 2003. A comprehensive questionnaire covering attitudes towards FGM, demographics, and access to information was used. Chi-square analysis and logistic regression were applied to investigate how demographics, level of education, access to information, knowledge of health consequences and cultural beliefs influence women’s attitudes towards FGM.Results: Among the demographic variables, discontinuation of FGM was independently associated with urban residency and post-secondary education. Moreover, women who were informed by the media, and those who had attended community meetings, church, or mosque where FGM was discussed, as well as women who were aware of the negative health consequences of FGM, were more likely to support discontinuation of FGM. By contrast, women with positive cultural conceptions of FGM were less likely to favor its discontinuation.Conclusions: Public education and information dissemination aiming to change current cultural notions favoring FGM practice-through community and religious leaders, and radio and television programs-may play an important role in modifying women’s attitudes towards FGM. These findings have some implications for intervention and policy

The World Health Organization defines FEMALE GENITAL MUTILATION (FGM) as any procedure involving partial or total removal of FEMALE external GENITALia or other injury to GENITAL organs for non-medical indications. Despite prohibitory legislation in the United States and significant morbidity related to FGM procedures, the practice continues throughout the globe with three million women at risk annually. Surgical care for women with FGM has historically been in the hands of obstetrician and Gynaecologists (OB GYNs), and mainly focused to help safe labor and delivery. Recent awareness of the need for improved reconstructive surgical care for FGM has developed in the plastic surgical literature. This Current Opinion article highlights the historical surgical care for FGM and the opportunity for plastic surgeons to get more involved in the multidisciplinary care of these patients.