Sunday, 4 May 2014

Anal Sex According To Islam


نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ وَقَدِّمُواْ لاًّنفُسِكُمْ وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّكُم مُّلَـقُوهُ وَبَشِّرِ الْمُؤْمِنِينَ 

Your wives are a tilth for you, so go to your tilth, when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) for your own selves beforehand. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers.

Holy Qur'aan {2:223}


The issue of husband and wife having anal sex in Islam is a contentious one. Ultimately, this issue falls in the remit of Fiqh. Thus scholars vary on the permissibility of anal intercourse. This variance in fatwas is because of the difference in the hadeeth that have reached us. When faced which such conflicting reports, most scholars from the school of Ahlulbayt (a.s) in conclusion say it is not on the level of haraam (forbidden), instead it is on the level of makrooh (highly disliked), and as a precautionary measure, it is compulsory to refrain from it. In fact, even the so-called 'Ahl ul Sunnah' have narrations which prohibit anal sex but some of their scholars have discredited these narrations. 

Treating women with kindness and making sure they do not encounter any kind of physical harm is something that the Ahlulbayt (a.s) positively advocated. Sadly, ignorant and obnoxious individuals have attempted to use this contentious issue for cheap propaganda points calling Shi'a's perverted. But despite this, the so-called, 'Ahl ul Sunnah's' hypocrisy is flagrant, for what they do not tell their followers is that anal sex was something that their much loved icons permitted and some of their own scholars were actually advocates themselves.

Ibn Taymiyyah:

And those people (Awliyah) even though there was friendship and fear of Allah (swt) and His love in their hearts and seeking nearness to Him due to which they became superior to those who could not reach their position. However, they are not better than those of great Salaf who fought in fitnah. And there were among Salaf groups who permitted intoxicant drinks and groups who permitted interest and Mutah and groups who permitted intercourse in the anus, as Abdullah ibn Al-Mubarak says: "A man has been raised in Islam and he has left behind good and righteous legacies and he has errors and mistakes, but we do not follow them in their errors and mistakes."

Source: Al-Istiqama. Vol. 1, Pg. # 219.



Al-Qurtubi:

A group held the opinion that having sex in the posterior (of  a woman) is permissible. And of those to whom this opinion has been attributed are: Sa'eed bin Al-Musayyib, Nafi, ibn Umar, Muhammad bin Ka'b Al-Quradhi and Abd Al-Malik bin Al-Majishoon...and ibn Al-Arabi mentioned that ibn Sha'ban assigned the permissibility of this to a large group of the Sahaba and Tabi'een, and also to Malik from many narrations. 

Source: Tafsir Al-Qurtubi. Vol. 4, Pg. # 8.


Badr Al-Din Al-Ayni:

As for the difference of opinion regarding this; then Muhammad bin Ka'b Al-Qaradhi, Sa'eed bin Yasaar Al-Madani and Malik have said that it is permissible. And they prove that by what Aboo Sa'eed has narrated: That a man had sex with his wife in her posterior and then the people rebuked him for that. They said: "Her behind?" So Allah (awj) revealed: "Your women are your tilth, so approach your tilth as you wish." {2.223}. And they said: "{As you wish} means both the front part and the posterior." Ayadh said: "Those who permit it base it on the apparent meaning of the verse." Ibn Al-Arabi said in his book 'Ahkaam Al-Qur'aan': "A large group permited it, and ibn Sha'ban gathered that in his book 'Jima Al-Niswan' and he assigned the permissibility of this to a large group of the Sahaba and the Tabi'een, and to Malik from many narrations." Aboo Bakr Al-Jisaas said in his book 'Ahkaam Al-Qur'aan': "The most popular verdict from Malik is that he permits it, and his companions reject this verdict due to its ugliness and shamefulness, but his verdict is well known so it can not be denied by them." Muhammad bin Sa'd narrated from Abi Sulayman Al-Juzjani, who said: I asked Malik bin Anas about sex with women in their posterior, so Malik struck his head and said: "(I just did this act) and have just washed my head." And ibn Al-Qasim narrated from him: "I have not met anyone I deem a rolemodel in religion that doubts it permissibility," and then he recited the verse {2.223}. As for the stance of Al-Shafi'i, then it is what Al-Tahawi said: Muhammad bin Abdallah bin Abd Al-Hakam told us that he heard Al-Shafi'i say: "There is no authentic narration from the Prophet (pbuh) that permits it or prohibits it, therefore according to conjecture [Qiyas] it is permissible." Al-Hakim said: "Perhaps Al-Shafi'i held this opinion in his early days, but later he explicitly prohibited it."


Source: Umdat Al-Qari Sharh Saheeh Al-Bukhari. Vol. 18, Pg. # 155.


Ibn Al-Arabi:

The scholars disagreed about having sex with in a woman in her posterior. A large group permitted it, and ibn Shi'ban gathered that in the book "Jima Al-Niswan wa Ahkam Al-Qur'aan" and he assigned the permissibility of this to a large group of the companions and Tabi'een, and also to Malik from many narrations. 

Source: Ahkam Al-Qur'aan. Vol. 1, Pg. # 238.



Narrator Of Hadeeth Partaking In Anal Sex


Al-Mizzi:

Muhammad ibn Sa'ad said: Muhammad ibn Umar said: I heard Abdullah ibn Muhammad ibn Ajlan saying: My father died in 148 or 149 A.H on the Caliphate of Aboo Ja'far Al-Mansour. He was truthful and narrated many Hadeeths. Aboo Sa'eed ibn Younis said: He came to Egypt and went to Alexandria and married one of its women. He had anal sex with her, so she told her family about what he did, thus the people of Alexandria argued with him about that and made a chaos. So he decided to leave. He died in 148 A.H.

Source: Tahdeeb Al-Kamal. Vol. 26, Pg. # 107.


Attesting Muhammad Ibn Al-Ajlan

Al-Mizzi:

Ya'qoub ibn Shaibah said: Ibn Ajlan is Thiqah and Aboo Zur'ah said: Ibn Ajlan is Thiqah
(Truthful). Aboo Hatim said: Ibn Ajlan is Thiqah (Truthful). Al-Nisa'i said: Ibn Ajlan is Thiqah (Truthful).

Source: Tahdeeb Al-Kamal. Vol. 26, Pg. # 106.




Ibn Umar's  Acquiescence For Anal Sex


Al-Shawkani: 

From Nafi, who said: I recited the verse {your women are your tilth} one day, so ibn Umar said: "Do you know regarding what this verse was revealed?" I said: "No." He said: "It was revealed about having intercourse in the posterior of women." And Al-Bukhari narrated from ibn Umar, that he said: "{So approach your women as you wish}, meaning in the posterior." And this was narrated from ibn Umar through many routes. And in the narration of Al-Darqutni that Nafi said to ibn Umar: "From behind in her front part?" Ibn Umar said: "No, just in her posterior." And ibn Rahawayh, Aboo Ya'la and ibn Jarir Al-Tahawi, and ibn Mardawayh narrated with all good chain of narrators from Aboo Sa'eed Al-Khudri, that a man had sex with his wife in her posterior. So the people rebuked him for that, so then the verse was revealed. And Al-Bayhaqi narrated in his 'Sunan' from Muhammad bin Ali, who said: I was with Muhammad bin Ka'b Al-Qaradhi, when a man came to him and said: "What do you say about having sex with women in their posterior?" So he said: "This is a Shaykh of Quraysh, so ask him." And he referred to Abdallah bin Ali bin As-Sa'ib. He said: "Nasty, even if it is permissible." The verdict of that being permissible has been narrated from Mohammad bin Al-Munkadir, according to ibn Jarir. And from ibn Abi Mulayka according to ibn Jarir also. And from Malik bin Anas according to ibn Jarir, Al-Khateeb and others. And from Al-Shafi'i according to Al-Tahawi, Al-Hakim and Al-Khateeb. 

Source: Fath Al-Qadir. Vol. 1, Pg. # 401.


Nizam Al-Din al Nishapuri:

Ibn Abbas narrated that Umar went to Allah's messenger (saw) and said: "O Allah's messenger (saw), I am destroyed!" Allah's messenger (saw) asked: "What thing has destroyed you?" Umar replied: "Last night I changed the direction." Allah's messenger (saw) did not give any reply to Umar, then Allah (swt) sent down this revelation i.e. {2:223}. 'Changing the direction' is a figurative sentence, it has been said that it means that he had performed intercourse in an unusual place.

Source: Ghara'ib Al-Qur'aan. Vol. 1, Pg. # 212.



Al-Suyuti:

Hassan bin Sufyan in his Musnad, Tabarani in Al-Awsat, Hakim and Aboo Na'eem in Al-Mastakhraj with a 'Hasan' (good) chain of narration narrated from ibn Umar who said: "This verse [i.e. 2:223] was revealed on Holy Prophet (saw) in respect to permissibility of performing sex in the anus of a woman."

Source: Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur. Vol. 2, Pg. # 608.



Al-Tabari:

Naf'i narrated that ibn Umar said: "{Your wives are as a tilth unto you; so approach your tilth when or how ye will} in the anus."

Source: Tafsir Al-Tabari Jamia Al-Bayan An Ta'wil Al-Qur'aan. Vol. 3, Pg. # 752 - 753.





Distortion Of Ibn Umar's Words

Al-Bukhari:

Narrated Nafi: Whenever ibn Umar recited the Holy Qur'aan, he would not speak to anyone till he had finished his recitation. Once I held the Holy Qur'aan and he recited Surah Al-Baqarah from his memory and then stopped at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied, "No." He said, "It was revealed in such-and-such connection." Ibn Umar then resumed his recitation. Nafi added regarding the Verse:–"So go to your tilth when or how you will." Ibn Umar said, "It means one should approach his wife in..."

Source: Saheeh Al-Bukhari. Pg. # 1108, H. # 4526 / 4527.


Hadeeth Commentary 

Ibn Hajar:

Abi Bakr bin Al-Arabi in his 'Siraj Al-Mureedeen' has said: "Al-Bukhari has narrated this Hadeeth in his 'Tafsir' and said: {He approaches her in the ...} and he left it blank." And the issue is well-known. Muhammad bin Sahnoon wrote a part about it, and Muhammad bin Shi'baan wrote a book and explained that the Hadeeth of ibn Umar is about having sexual intercourse in the posterior of a woman.


Source: Fath ul-Bari fi Sharh Saheeh Al-Bukhari. Vol. 9, Pg. # 682.



Al-Suyuti:

Ibn Abdul Barr stated: "Traditions like this wherein ibn Umar believed in sexual intercourse with women in their posterior, are known, Saheeh (Authentic) and popular."

Source: Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur. Vol. 2, Pg. # 610.


Mahmood Al-Alusi:

And the saying that this Ayah (verse) is a proof of allowing anal sex, is actually established through insensible interpretation to the word 'Anna' because the actual meaning of this word tells that a man can have a sexual intercourse (from) wherever he wants, and not (in) wherever he wants, so the beneficial meaning of it maybe referring to generalising the directions of having the intercourse, like from front or behind, up or down, left or right and not generalizing the places of having the intercourse. Thus, there is not any proof in this Ayah that supports those who allowed anal sex like ibn Umar. The traditions of allowing anal sex narrated from him are authentic and famous.

Source: Tafsir Ruh Al-Ma'ani fi Tafseer Al-Qur'aan Al-Azeem wa Al-Sab Al-Mathan. Vol. 2, Pg. # 124.




Fatwa's On Anal Sex



Fatwa On The People Of Madinah

Al-Shawkani:

Al-Awza'i said: "Five verdicts from the people of Hijaz must be abandoned." And he mentioned the verdict of mut'a from the people of Makkah, and the verdict of having sex with women in their posterior from the people of Madinah.

Source: Nayl ul-Awtar. Pg. # 1200.


Ibn Kathir:

This opinion has been attributed to a group of jurisprudents of Madinah.

Source: Tafsir Al-Qur'an. Vol. 1, Pg. # 592.



Fatwa Of Malik Ibn Anas 

Al-Tabari:

Scholars have disputed on anal sex, and that was after having made an Ijma on having pleasure with all parts of the woman's body (to be permissible) except from the anus. Malik said: "It is okay for a man to have anal sex with his woman the same as it is okay for him to have vaginal sex. (Younis narrated this fron ibn Wahab from Malik)

Source: Ikhtilaf Al-Fuqaha. Pg. # 304.



Ibn Qudamah:

Malik said: "I never met someone I deem a role model in religion who doubts that it is Halaal."

Source: Al-Mughni. Vol. 10, Pg. # 226.


Al-Shawkani:

Tahawi said: Asbagh bin Al-Faraj narrated from Abdul Rahman bin Al-Qasim that he [Malik] said: "I never met someone I deem a role model in religion who doubts that it is Halaal, means entering a woman in her anus." Then he [Malik] recited, '{your women are a tilth for you},' then he [Malik] said: "What could be more clear than this?"

Source: Fath Al-Qadir. Vol. 1, Pg. # 397.


Aboo Bakr Al-Jasas Al-Hanafi:

Aboo Bakr (Author) said: "It is well known that Malik allowed it, but his companions deny it because it was a very nasty statement. In fact, it is well known and cannot be denied by their denial."

Source: Ahkam Al-Quraan. Vol. 2, Pg. # 40.




Fatwa Of Al-Shafi'i

Al-Suyuti:

Al-Tahawi, Al-Hakim and Al-Khateeb reported from Muhammad bin Abdallah bin Abd Al-Hakam, that Al-Shafi'i was asked about it, and said: "There is no authentic narration from the Prophet (pbuh) that permits it or prohibits it, therefore according to conjecture [Qiyas] it is permissible."

Source: Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur. Vol. 2, Pg. # 613.


Abi Ibraheem Al-Mazuni:

Al-Shafi'i said: "Some of our companions deem it permissible to have sex in the posterior of women, while others deem it impermissible."

Source: Mukhtasar Al-Mazuni fi Furu Al-Shafi'i. Pg. # 234.


Fatwa Of Ibn Abi Mulayka 

Al-Suyuti:

Ibn Jarir reported from ibn Abi Mulayka that he was asked about having sex with a women in her posterior, so he said: "I wanted to do that last night with a slave girl of mine, but it was hard for me (to penetrate), hence I sought the assistance of oil."

Al-Khateeb reported in "Ruwati Malik" from Abi Sulayman Al-Juzjani, who said: I asked Malik bin Anas about sex with women in their posterior, so he said: "(I just did this act) and have just washed my head."

Source: Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur. Vol. 2, Pg. # 612


Attesting Ibn Abi Mulayka

Al-Dhahabi:

Ibn Abi Mulayka; Abdallah bin Ubaydullah bin Abi Mulayka;  Zuhayr bin Abdallah bin Jud'an bin Omro bin Ka'b bin Sa'd bin Taym bin Murra bin Ka'b bin Lu'i. The Imam, the Hujjah, the Hafidh; Aboo Bakr and Aboo Muhammad Al-Qurashi Al-Taymi Al-Makki Al-Qadhi, the cross-eyed and the caller to prayer. He was born during the leadership of Alee (a.s) or before it. 

Source: Siyar A'lam Al-Nubala. Vol. 5. Person # 30. Pg. # 88 - 89.



Fatwa Of Aboo Muhammad Abdullah 

Ibn Hajar:

"Qadhi Aboo Muhammad Abdullah bin Ibraheem Al-Asili permits it and deemed it not to be haraam."

Source: Talkhees Al-Habir fi Takhreej Al-Rafi'i Al-Kabir. Vol. 3, Pg. # 379.



Attesting Aboo Muhammad Abdullah

Al-Dhahabi:

The Imam, and the Shaikh of the Maliki's, and the scholar of Andalus, Aboo Muhammad ibn Abdullah ibn Ibraheem Al-Asyli. Al-Qadhi Ayyadh said: Al-Darqutni said: "I talked with Aboo Muhammad Al-Asyli and I haven't seen anyone like him." Ayadh said: "He was a Maliki narrator, and one of the scholars concerned about the Hadeeth and its Rijal, and he opined that anal sex is Makrooh."

Source: Siyar A'lam Al-Nubala. Vol. 16. Person # 412. Pg. # 560.


Fatwa Of Muhammad bin Sahnoon And Muhammad bin Sha'ban

Ibn Hajar:

"Muhammad bin Sahnoon and Muhammad bin Sha'ban authored a book in proving its permissibility and they narrated the permissibility from a large number of Tabi'een."

Source: Talkhees Al-Habir fi Takhreej Al-Rafi'i Al-Kabir. Vol. 3, Pg. # 379. 




Attesting Muhammad bin Sahnoon 

Al-Dhahabi:

Ibn Sahnoon: The Faqeeh of Morocco, Muhammad Aboo Abdallah, the son of the Faqeeh of Morocco, Abd As-Salaam Sahnoon bin Sa'eed Al-Tanookhi Al-Qayrawani. The Shaykh of the Maliki's, got educated by his father. He narrated from Abi Mus'ab Al-Zuhri and his contemporaries. And he was a scholar of Hadeeth and insightful in narrations, very knowledgeable, masterly in investigation, a scholar, has great value and it was said to Isa: "Who was the best you've seen when you were young?" He said: "Ibn Sahnoon."

Source: Siyar A'lam Al-Nubala. Vol. 13. Person # 45. Pg. # 60.



Attesting Muhammad Ibn Sha'ban


Al-Dhahabi:

Ibn Sha'ban: Shaykh of the Maliki's. His name is Muhammad bin Al-Qasim bin Sha'ban bin Muhammad bin Rabee'a Al-Ammari Al-Misri. He is of the offspring of Ammar bin Yasir (r.a). He has marvellous works, such as: 'Kitab Al-Zahi' about Fiqh, and this is a famous one, and the book 'Ahkaam Al-Qur'aan' and 'Manaqib Malik' and 'Al-Manasik.'

Source: Siyar A'lam Al-Nubala. Vol. 16. Person # 60. Pg. # 78.


As evidenced, the stance of the so-called 'Ahl ul Sunnah' proves to be more favourable towards this act than that of the Shi'a. It is a shame that they turn a blind eye to the numerous hadeeth and Fatwa's given by their major scholars and still have the audacity to attack the Shi'a and the Ulama when more importantly, a well known companion, Abdullah the son of Umar ibn Al-Khattab partook in such activities. In essence, the so-called 'Ahl ul Sunnah' really need to look closer to home before pointing fingers and spouting out nonsense about others.



No comments:

Post a comment