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Whenever Ibn 'Umar recited the Qur'an, he would not speak to anyone till he had
finished his recitation. Once I held the Qur'an and he recited Surat-al-Baqara 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 . ." (Dash, Dash, Dash.)
Page 2 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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It was narrated by Abu Kilaba, narrated by Abdel Samad, who said that it was narrated
by his father who narrated from Ayub, narrated from Nafi’, narrated by Ibn Umar who
said that (Sura 2:223), ‘YourB wives are as a tilth unto you: so approach your tilth when
or how you will’ means LRA8S UT= J in anus.
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Narrated by Abdel Samad, who said that it was narrated by his father who narrated
from Ayub, narrated from Nafi’, narrated by Ibn Umar who said that (Sura 2:223), ‘Your
wives are as a tilth unto you: so approach your tilth when or how you will" Ibn 'Umar
said, "It means one should approach his wife in . ." (Dash, Dash, Dash.), Hamidi said:
Lm_n1 @ p1p1@ 1]J in vagina.
Page 3 of 241
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Page 5 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Ref: Hadees E Rasool Par Aiterazat Aur Ghair Ahle Hadees Ki Gaalio k Jawabat.pdf
Page 6 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Ref: http://www.ircpk.com/
http://www.ahlulhadeeth.net/
Page 7 of 241
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Sex Are Weak (Arabic)
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Contents ¯° ا
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5 Jamaat-al-Muslimeen & Study Hadith by Quran
5 ôN56tì!u(o;t
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6 Gaalio k Jawabat
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Page 9 of 241
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îIrÃ[slÂãÁÀÝ(!uâù
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Page 10 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Èñ
LNî4ãÈ2h3?5o"ßà
FNGAi`c
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41.......................................................................................................................................................... MNt
ñZ4ôp
43 Èo
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44 Sahih Bukhari (Reprint Edition) Said on Sex Matters “in Anus”
50 î vÈ/
Sahih Bukhari is Silent (Dash) about Sex Matters: Arabic Urdu
50 English
çâãÔb2ãBIá(D
50............................. MNíñIîI\[î
50 ............... Urdu Translator Does Tahrif Of Hadiths When He Finds The Text Uncomfortable
52
53 ±KS°¯
Anal Sex Or Intercourse And Islam (www.noorclinic.com)
55 See What Bukhari Does
55 Ibn Hajar said in Fath al Baari
Difference between “Intercourse in Vagina from Anal Side” &
56 “Intercourse in Anus”
56 ª ´| L KE ° ¯
J
L ³ ° KE ² ¯
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56 '($ #
Page 11 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
79 uY.äÞ*ÛÜÝ
79 But He (Ibn 'Umar) Misunderstood
81 Interpretation of Al-Baqarah - verse 223
91 Translation of Arabic Text: Anal Sex
95 Tafseer Tabari is not silent about Sex Matters (Arabic)
104Said on Sex Matters “in Anus”
115 Tafsir Durre Mansor J1 told about Anal Sex (Urdu)
125 ..................................................................................................... Bukhari & Tabari said: “in Anus”
Page 12 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
S VT
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Page 13 of 241
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Ï Ï
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226Ibn Hajar said in Fath al Baari (Arabic)
Anal Sex discussed in Tafseer Al-Mizan -Vol-1 By the late
231 Allamah Muhammad Hussain Tabatabai
231 Chapter 2 - Al-Baqarah (The Cow), Verses 222-223
231 Commentary
234 Traditions
Page 14 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
(__
ِ َِْ َ ) ___ (Volume 6, Book 60, Number 50, # 4253)
Page 15 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
´d
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slYì(bIY6ô
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http://kitabosunnat.com/kutub-library/article/1-urdu-islami-kutub/1244-tareekhe-hadees.html?
Page 16 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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Page 17 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 18 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Jamiy-Tirmidhi-Vol-1 Part2.pdf
Page 19 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
L½ÐJ *+1^¾ Æ
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Page 20 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Sunan-Ibn-Majah-Vol-1.pdf
Page 21 of 241
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Narrated AbuHurayrah :
The Prophet (peace_be_upon_him) said: If anyone resorts to a
diviner and believes in what he says (according) to the version of
Musa), or has intercourse with his wife (according to the agreed
version) when she is menstruating, or has intercourse with his wife
through her anus, he has nothing to do with what has been sent down
to Muhammad (peace_be_upon_him) - according to the version of
Musaddad.
Page 22 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Sunan-Abu-Dawud-Vol-3-File-1.pdf
Page 23 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 24 of 241
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In addition, Imam Ahmad reported that `Ali bin Talaq (Ali ibn Talq) said,
"Allah's Messenger forbade anal sex with women, for Allah does not shy
away from truth.'' Abu `Isa At-Tirmidhi also reported this Hadith and said,
"Hasan''.
http://www.tafsir.com/default.asp?sid=2&tid=5921
Abu Muhammad `Abdullah bin `Abdur-Rahman Darimi reported in his
Musnad that Sa`id bin Yasar Abu Hubab said: I said to Ibn `Umar, "What
do you say about having sex with women in the rear'' He said, "What
does it mean'' I said, "Anal sex.'' He said, "Does a Muslim do that'' This
Hadith has an authentic chain of narrators and is an explicit rejection of
Page 25 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 26 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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Page 31 of 241
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Page 32 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
LƽJ *+1¾ ½Ð
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(Allah does not look at a man who had anal sex with another man or a
woman.)
At-Tirmidhi said, "Hasan Gharib.'' This is also the narration that Ibn
Hibban collected in his Sahih, while Ibn Hazm stated that this is an
authentic Hadith.
In addition, Imam Ahmad reported that `Ali bin Talaq said, "Allah's
Messenger forbade anal sex with women, for Allah does not shy away
from truth.'' Abu `Isa At-Tirmidhi also reported this Hadith and said,
"Hasan''.
Page 33 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
http://www.tafsir.com/default.asp?sid=2&tid=5921
Page 34 of 241
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hadees/260-sahee-bukhari-par-munkirin-e-hadeeth-k-hamlay-aur-un-ka-mudallil-jawab.html
The compiler is not rejecting Ahadith, but waiting for point to point
reply by producing a Sahih Hadith from Sahih Bukhari (not other books)
prohibiting Anal Sex.
Page 43 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 44 of 241
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Page 45 of 241
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Page 46 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 47 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
http://www.millat.com/hadithpak/pdf/bokhari3.pdf
http://www.millat.com/hadithpak/pdf/bokhari2.pdf
http://www.millat.com/hadithpak/pdf/bokhari1.pdf
Page 48 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 49 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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Sahih Bukhari is Silent (Dash) about Sex Matters: Arabic Urdu English
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Page 50 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
(pbuh))
Bukhari :: Book 6 :: Volume 60 :: Hadith 50
Narrated Nafi':
Whenever Ibn 'Umar recited the Qur'an, he would not speak to
anyone till he had finished his recitation. Once I held the Qur'an and he
recited Surat-al-Baqara 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 . ." (Dash, Dash, Dash.)
Page 51 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Interpretation_of_Quran_Verse_by_Sahih_Bukhari_Hadith.jpg
http://en.wikipedia.org/wiki/File:Interpretation_of_Quran_Verse_by_Sahih_Bukhari_Hadith.jpg
Page 52 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Page 53 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
www.noorclinic.com
Page 54 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
http://www.google.com.pk/url?sa=t&source=web&cd=1&ved=0CBMQFjAA&url=http%3A%2F
%2Fen.wikipedia.org%2Fwiki%2FFile%3AInterpretation_of_Quran_Verse_by_Sahih_Bukhar
i_Hadith.jpg&rct=j&q=Interpretation_of_Quran_Verse_by_Sahih_Bukhari_Hadith.jpg&ei=Mlqf
TIa3AZGEvAOkvqCoAw&usg=AFQjCNHD6CzUMZIpYXrzWfbbzoxyksB5BA&cad=rja
http://www.scribd.com/doc/25487330/Analysis-of-Sahih-Bukhari-Narration-on-Anal-Sex-
Permissibility
http://www.scribd.com/doc/10158965/Anal-Sex-Is-Allowed-by-Sahih-Bukhari-Narration-
Prohibited-by-Others-in-Islam
Page 55 of 241
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Sahih Bukhari - 5
Sahih Bukhari - 5
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SunanIbneDaudJ2.pdf
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uY.äÞ*ÛÜÝ
But He (Ibn 'Umar) Misunderstood
Ðþ{ Ò
þÆ NvF нþÇÏV
ÎÄ
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223
رة اة – اInterpretation of Al-Baqarah -
verse 223
اث
ر، '()* +,' أ./0 ا12 '. ث0 'ؤآ6, :
و، آرا " ا!رض ا اث و ارا$"% '& ارا و
و ر' ا* ا)ن، ان آ+ ط- أ*ء ا0 1أ
- ل ان4 «::> =<; ا9 @ ه6A اB هC +,' أ9 6» : ل3أ
&' و إن آن،9:; أي0 & =ن آن '& ا)ن آن ا،37
>& ?+' قABC اD آنE و آ،9:; ان آن ا& أي زن
& ا! أL& يMا ه اM و ه،9:; :G' >G HI 0 JK و
P إرL بRC & S ب إذP أن ل " ا،9)UI اO :
.- وE")ر اK إ اSays: "Your wives are your tillage tilth
for you like, the source of the sense of tillage agriculture and called on
the ground such as agriculture, which employs tillage and agriculture,
and the condition of the names that I used in Kmty time, and may also
be used in the place he says:« O Mary, that I You said this is from
God: »Al-Imran - 37, if the sense of place was the meaning of any
place you like, and if the sense of the meaning of time in any time you
like, and how it is useful at all, according to its meaning, especially in
terms of the restriction by saying : if you like, and this is what I mean, it
prevents the verse: Bring tillage, indicating that it is obligatory that it
makes no sense to do with the obligatory return to the selection of the
costly and gait.
rا اM و آ9)ا اM " ه، '. ث0 'ؤآ6, : 9G إن9U
" أن ااد ا* إنS ا0 "t S 'ث1U ء+& ا0
G يM
ن & دون ا)ن اG يM ا)ن أو ان اHI 0 ء+&ا
S و1ق اABu v ضA ا)نHI 0 قABC =ن آن ا،0&
وSTU اV2 ء6< ا اX(=62 :G'+ اw اL رض
x' G انHI 0 و إن آن،wن اZ[ +(0 > \ ه
4 t+& ' أنO " y ا4 و ا " ا;ل،yا
L- ?r+ ا1 أذى و أy " أن اy ا4 S و ه د،اث
9 " أن3 أS و د،{ أذى داy و اy ا01 إI
و،{ دا% ? ا1r* |ارة و اMG ا0 % ع1 yن اCا
>9 '.]= ^_` : ; ا69» : آ ل9ه%' >دr " 0
.6 - « ا{ة:'.]= a(U_, '( آ' وZ[ ; >. ج و0 The provision
then says: "Your wives are your tillage, and this provision as well as
the expression of women Bahart II is not without significance for the
expansion that you want to have intercourse with women in terms of
space or time, which without him whom they intended to place them, if
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ever in terms of where there was a portent for the launch of temporal
and not oppose him with the verse in the previous verse:
interpretation of the menses, and not unto them till they are
purified of the verse, and if in time it is restricted to a verse of
menstruation, and evidenced by the inclusion verse menstruation what
will refuse him that abrogated verse tillage, and is a sign of verse
menses that menstruation harm and that is why the legislation of the
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miscalculation and that what is meant in the verse, saying the Almighty
Hashr And fear Allah: for Allah is Aware of what ye do verse , piety, the
sense of fear, and launch it with science and the will of the crisis and is
the control and the reservation and prophylaxis is common in speech,
he says: «And know that Allah comes between a man and his
heart:» Anfal - 24, any fear Hilolth between you and your hearts and
Since the good work and fear on account of supplies for his faith in the
Almighty's tail, saying: humans and the faithful, as issued Hashr verse
by saying: "O ye who believe.
رواSearch Feature
0 :،w' ا. ث0 'ؤآ6, : :،; ا+D و
نG أي ;ء: ل1م( أA+ ا® )" ا0+ أ' ا0 دAK 0'
؟0زهRء أ+& إن اAnd in the interpretation of Ayashi,: in the
verse: "Your wives are your tillage verse: for Khallad bin Muammar
Abu Hassan Reza (peace be upon him) said:" anything you say about
the women came in Oajaizen? ،*O' ' ونS & " '"& أن أه ا
>ج وK D"K 0 Pل إذا أ اG 1 إن اد آ:(مA+ ل )" ا
أوE"K 0 & ،9:; 1 أ9)UI اO - 9) ثI 9ؤآ+1 :|ل ا1O لIأ
.0ل اد أد'رهG AK ، امI heard that the people of the city do
not see anything wrong with it, he (peace be upon him): The Jews used
to say that if a man from behind her came out and his son turn Allah
revealed: Your wives are a tillage for you - a tilth for you like, I mean,
behind or before, contrary to the words of the Jews in Odbarhn.
ا و0 :(مA+ل )" اG w ا:(مA+ ا
دق )" ا0 ، و
.rG اD"K 0 And which, for al-Sadiq (peace be upon him): He
said in verse (peace be upon him): From her eyes and behind her in
kisses.
P ا0 O* :م( لA+ ا| )" اr ' أ0
' ' أ0 ، و
1 إ: و ل،ء+& و ش ا9 و إآ: أه" د'ه )> ذ و لO
.9:; * أي، '()* +,' أ./0 ا12 - '. ث0 'ؤآ6, & And
which, from Abu Basir from Abu Abdullah (peace be upon him) said: I
asked him about the man comes in his family that hatched the idea and
said: "Beware and Mhac and women, and said:" The meaning of your
wives, till you - a tilth for you like, any time if you like.
(مA+ إ ا® )" اr آ: ل1PR ا0' D ا0 ، و
ذى و هS r ر د'ه و اأةP أ0 O* ابR رد ا،"
.|ث آ ل اI And where, for opening more than Jorjani Ben said: "I
wrote to the satisfaction (peace be upon him) in like, the answer I
asked Ford who came running in her rectum and women's game does
not hurt and are plowing as God said.
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،) و ا، آ
ةr أ{ أه ا0 1> اM و اوات ه:أ ل
لS w أن ا:P و ه ل،G و ا،;ي ا+D و،?Mو ا
") أن ل ا
دق0) و " ذ،0 ا0 نC ا0 " أز
| اr ' أO* : ل،رD ' أ0' | اr 0 ;م( روا اA+ا
:w> اM هA 9U سO' S : ل0زهRء أ+& إن ا0 (مA+)" ا
.9:; 1 أ9)UI اO 9) ثI 9ؤآ+1 I say: and stories in these
meanings for many leading scholars of the house, irrigated in enough,
and polite, and Legend Ayashi, and apical, and is indicative of all: that
the verse does not indicate more than to come up from Kdamhn, and it
can have a say Sadiq (peace be upon him) in the novel Ayashi Abdullah
ibn Abi Yafour, said: I asked Abu Abdullah (peace be upon him) for
having intercourse with women in Oajaizen said: "There is nothing
wrong then he recited this verse:" Your wives are plowing your tilth as
you like.
و،جD اE"t ا0 نC ه ا0زهRن أC' اه أن ااد:أ ل
.مGد اAK 0' rK ' - " ذ آw' لS*S اI say: It
seems that to be injurious in Oajaizen is to come up from behind in the
vagina, and verse on that reasoning, as evidenced by the news of
Khallad bin Muammar advanced.
ر1! ا1 آ: ل،| اr 0' 'P 0 آ+ 0'ج اK أ:،و ار ا&
ر
¸ 0 P آ
ا وج رI; ح- ¸ 1 و آ،P3 ءه+1 O
| ر*ل اM' rKO D آS إS :G O راد أنO
ر1! ا0 اأة
*)('« أي { و+,' أ./0 ا12» :ل1O (9"* و4" ا| " وJ)
.Iم واJ ' أن )نR%3 ا وIn Durr Wallflowers,: Ibn
Asaker Jabir bin Abdullah, said: "The fans come sleep with their women,
and the Quraish explains explanation often married a man from Quraish
woman from the Ansar wanted to have intercourse with her, she said:
No, unless you do as it was told by the Messenger of Allah ( may Allah
bless him and his family and him) revealed: «tilth for you like» any
place and sitting and lying down after a valve in one.
و،wول ا1 ?r* '
ا0 قB ا ا& 'ةM و روي ه:أ ل
.(مA+ ا® )" ا0 ت اواI say: it was narrated in this
sense in many ways from the companions in the cause of the descent of
the verse, and has passed the novel on which Reza (peace be upon
him).
جDن اC آن ا0 & آ،I" وا+ أيIم واJ : و
رووه،ء+& أد'ر ا0 نC اI 9 B 0 ةU) =ن اوات،G
و ل،(9"* و4" ا| " وJ) r& ا0 '
ا0 ة0 ق آ
ة%'
&'Jاز " آاه ;ة " رو أR و إن آن ه اrأ{ أه ا
)ا+ 9 (مA+ ا9") 91 أSم( إA+ ا9") 9 إJ ا9 %'
آ،w *)(' ا+,' أ./0 ا12 '. ث0 'ؤآ6, : G'
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ء '& إنS »إن ه: ل: ط0 )I G' " ' ا*ا1'
'& و ه9" «(مA+ ض » )" اHI ،71 - R« ا:0" 9&آ
.ن4G ا0 ء-' 9) ا+& 9 وج وD ون اS 91 أ9" And saying:
In the valve, and one that is, in the conduct of one, a metaphor for the
universe to come up in the vagina only, novels Mtcatherp of their ways
in the sanctity of come up from the declining of women, they told in
many ways from a number of companions of the Prophet (Allah bless
him and his family), and the words Ahlulbait and that was the passport
to the very hatred of what our companions narrated Boutrgahm
connected to them (peace be upon them), they (peace be upon them)
did not adhere to the Almighty, saying: "Your wives are your tillage
tilth for you like the verse, but also over the statement quoted him
saying says a story about Lot: he said: «These daughters if you are
active:» Stone - 71, where he offered «(peace be upon him)» them his
daughters and he knows they do not want chicken and did not rule in
some copies of the Koran.
| اr 0 رويG ،'
ا0 > " روو$D ذL 9)و ا
' ونS ا1 آ91 أ:9ري و هt و أ' * ا1 أ0' و0'
إنI w ا9) ثI 9ؤآ+1 : G' >ازP " ن+ ا1* و آO'
.>ازP نr 1 1 إw أن ا0' ا0 لG& اWith the government and
that is not agreed upon by the narrated the hadeeth of the prophet, has
narrated from Abdullah bin Omar and Malik bin Anas and Abu Sa'eed
and others: they do not see anything wrong with it and they were just
used on his passport, saying the Almighty: "Your wives are your tillage
verse so that transferred from Ibn Umar that the verse, but I got to
show his passport.
ل: لL1 0 &ا+ ?{& ا% اار0 ، ار ا&
رD
!L1 E
" ا+ أ: 0' اIn Durr Wallflowers, for Daaraqutni
oddity in entrusting the beneficial owner said: Ibn Umar said to me:
caught on the Koran, O wholesome! 9) ثI 9ؤآ+1 ،" أI أG
؟w> اM ه1 0 L1 ري: ل،9:; 1 أ9)UI اO - Recited
until he came on, your wives, till you - a tilth for you like, told me: "O
Nafi know who this verse was revealed? 0 P ر1 : ل،S :"
ث0 'ؤآ6,» |ل ا1O ، ا&س ذ9O ب اأ د'هJ
ر أ1!ا
S إS " لr د'ه0 : " ،w *)('« ا+,' أ./0 ا12 '.
. د'هI said: No, he said: I got a man from the Ansar struck his wife
in her rectum time greatest people, the God revealed «wives cultivate
a tilth for you if you like» verse, I said to him: in her rectum before
it said not only in her rectum.
:r اr 0' و ل ا: ل،ق آ
ة%' 0' ا0 &ا اM و روي ه:أ ل
.رة- & وJ 0' ا0 &ا اM' اواI say: and Roy
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in this sense that Ibn Omar in many ways, he said: and Ibn Abdul-Barr
said: The novel in this sense that Ibn Omar correct known him famous.
وي% و اP 0' راه و أ' " و ا0'ج اK أ:3 أ،و ار ا&
ر
بJ أAP أن ر:ريt أ' * ا0 0+I &+' دو0'ر و اUw) ا-
اO - 9) ثI 9ؤآ+1 1O ،) ا&س " ذ1O ،اأ د'ه
.w ا،9:; 1 أ9)UI In Durr Wallflowers, too: Ibn Raahawayh and
Abu Ali and Ibn Jarir and Tahhaawi in problem Mrdoih effects and I'm a
good chain from Abu Sa'eed al: The man hit his wife in her rectum, so it
denied people, wreaking Your wives are your tillage - tillage Bring
wherever you like, the verse.
: ل،1PزR أ' *"ن ا0 ? رواة%tج اK أ3 أ، و
.'{ اA اB و0 1 أ0' O* And where, also directed
the owner of the narrators of al-Khatib Abu Suleiman Aljosjani, said: "I
asked Maalik ibn Anas from homo Allail in the anus. + ا: لG
.& *" رأ+ He said to me: I washed my head at him.
،9*G ا0' | اr 0 جD ا0' ¿rJ أ$B 0 وي%ج اK أ:3 أ، و
اأةB و:& لAI 1 أ- &ا أ ي ' دI أدرآ أ: ل
ا؟M ه0 0'ي ;ء أO : ل9U ،9) ثI 9ؤآ+1 : أ9U د'هAnd it,
too: out of Tahhaawi through the vagina repaint bin Abdullah bin
Qasim, said: "What I realized no one followed him in my religion that he
doubted the old means: turn the woman in her rectum and then read:"
Your wives are your tillage, and then said: "Anything Abyan Who is this?
1 أ9 أوهD | و ا0' إن ا:س لr 0' ا0 ، أ' داود0&* و
أه9 د و ه0 ا اM هL 0U أه و9
ر و ه1! ا0 ا اMآن ه
و9" 0
)' ونG ا1) ،9" ا9" A3 9 و آن ون،آب
)نU و ذ أ،فI " Sء إ+&ا اO S أ أه ا)ب أن0 آن
ا اM و آن ه،9" 0 M' واMK
ر أ1! ا0 ا اM و آن ه،اأة
ت و 'ات وArG ذونM" و، &)اI; ء+&ن اI- ¸ 0
?هM
ر1! ا0 اأة9& Pون ا& وج رPت " م اG"+
S ذ و إL&J فI " 1 & آ1 إ:G " )1O ' ذL&
9ؤآ+1 :P ل ا| و1O ،|"¿ ذ ر*ل اr ى أه+ &r&P
& ،تG"+ ت و 'ات وArG أي،9:; 1 أ9)UI اO - 9) ثI
0 3ى أKق أ%' ، ار ا&
رB+ و روا> ا: أ ل: اL® M'
.سr 0' ا0 ،هR And in Sunan Abu Dawood, Ibn Abbas said: Ibn
Umar and God will forgive him but that he deceived the neighborhood
of the Ansar and the people are living with this idol of the Jews and they
are People of the Book, and it was them, they see them as well as in
science, were oriented to much of their reaction and it was the people
of the book is that women do not come only on the character, and that
the impact of what women are, and this was the neighborhood of
supporters have taken this from their actions, and this was the living
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from the Quraish explain women's explanation of evil, and are enjoying
the appetizers and housekeepers and Mstlkiet migrants came when the
city, including a woman married a man from the Ansar went to make
out that it Vonkerth She said: "We were only congratulations on the
character, then do that and instruct them to only Vajtnebeni Explain
that reached the Messenger of Allah, Allah revealed the Almighty:" Your
wives are your tillage - Bring be born if you like, any appetizer and
housekeepers and Mstlkiet, which means that the subject of a child: I
say: and narrated by Suyuti in Al-Durr Wallflowers, in other ways also
Mujahid from Ibn Abbas.
، ذ0+ ا0' 1 - أن ا:9) اr 0'ج اK أ:3 أ، و
)ن *ى: لG جD )ن ا1ن اث إO' 0+ ا0' " اÀI
ا!)ن1) * أو أ0' :B أ رأ و:لG جDا
.LP And it, too: Ibn Abd al-Hakam: The Shafi'i Nazr Mohammed bin
Hassan in it, protested the son of Hassan that tillage can only be in the
vagina and said to him: it is the only vagina taboo Valtzmh said: a saw
if intercourse with her between her legs, or in Oekanha Aloekan
collection. :ثI أ ذ0%r ا9 0 &U ى و%1 ا:0 ا93' &)
أ م؟، ل،S : لEknp annexation of the eye: What is involved and
drape of the flesh of the abdomen in a plow that: he said: No, he said,
a haraam? ن '؟G S ' À E) : لS : لHe said: No. He said:
How did the protests, including not say it? 0' و اP 0'ج اK أ:3 أ، و
س إذr 0'ن & ا+P هR و1 '& أ: ل،rP 0' * 0 9I 'أ
؟y ا4 0 &D- S أ:لG P أ> رAnd it, too: Ibn Jarir and Ibn
Abi Hatim Saeed bin Jabir, he said: "Whilst I was sitting, and Mujahid by
Ibn Abbas as a man came to him and said: healed, not a verse of
menstruation? >9 > ه12 : إy ا0 1O+ و: '" أ: ل
O أت أن9U 0 ء امP HI 0 :سr 0' ا:لG :آ' ا9{ أ0
؟9:; 1 أ9)UI اO 9) ثI 9ؤآ+1 w' E آ:لG He said: "Yes
then read: And they ask you about menstruation to say: Votohn from
where God has commanded you, he said: Ibn Abbas: In terms of
blood was then ordered to come and said: How the verse" Your wives
are your tillage tilth for you like? ث؟I 0 ' و ا، و، أي:لG He
said: that is, scratching, and in the back passage of the plow? آن
1 أ0) و،& هه0 :P & هه0 ; إذاK+& y آن اGI لG
. ا" و ا&ر0 9:; If what you say is true, menstruation was copied
from the job if I came here from here, but wherever you like night and
day.
I 0 ل " أزS y ا4 =ن،لK آ ىS* و ا:أ ل
9 از إن ا!د'رP " اث4 " دy ام & ا0 نCا
؟y ا4 9)I +1 ?P I AJ ا& أr+1 &' 0) I say: As
you can see and reasoning intake, menstruation, the verse does not
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indicate more than bring the sanctity of the place of the blood at
menstruation if tillage verse indicates that it is permissible Etienne
backs, not including the proportion of incompatibility originally so
requires copies of the rule of Ayatollah menstruation? 1" أ
y' P 91 ،از إن ا!د'رP 0 > ل " راS 3 اث أ4 أن
0; 0 نC اI " لS*S ا:سr 0' ا0 اوات او
و،w ا:آ' ا9{ أ0 >9 > ه12 : يM'! ا
0 نC اI " لw و أن ا،لS*S ا+ أ0 1ن أr ا0
S دا إ3 اث أ4 و أن،1ن و ه *آ دو% 9 ام
& Hr' &"; ا1 إG O+ و ا، اثHI 0 *" ا
.تw اS' $" ارG' That you may know that verse tillage also
does not indicate what Ramoh of intercourse is permissible backs, yes
there are some reports are irrigated from Ibn Abbas: reasoning on the
sanctity of Mhacihn come up with something that says: Votohn of the
verse where Allah commanded you, and have been known As
passed by the statement that it spoiled the reasoning, and that the
verse indicates the sanctity of the place bring blood unless purified and
is silent about Him, and that verse tillage is also a function only on the
expansion in terms of tillage, and doctrinal issue but we worked
searched by it relates to the terms of the verses.
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http://quran.al-islam.com/Tafseer/DispTafs...&tashkeel=0
Yaqub - Hushaym - Ibn A’wn - Nafi’ who related that whenever Ibn Umar
read the Quran he would not speak, but one day I read the verse, "Your
wives are as a tilth unto you: so approach your tilth when or how you will"
(Sura 2:223). So he said, "Do you know about whom this verse was
revealed?" I replied, "No." He said, "This verse was revealed about
penetrating women in their anus."
Ibrahim ibn Abdullah ibn Muslim Abu Muslim - Abu Umar Al-Dariri -Ismail
Ibn Ibrahim (owner of) Al-Karabisi - Ibn A’wn - Nafi’ who said,
"I used to (inquire) from Ibn Umar whenever he read the verse in the
Quran, ‘Your wives are as a tilth unto you: so approach your tilth when or
how you will’ (Sura 2:223), he would say, ‘Meaning to have intercourse
with women in their anus."
Al-Harith ibn Yaqub - Abi Al-Habab Sa’id ibn Yassar that he asked Ibn
Umar and said, "O Abu Abdul Rahman! We buy slave girls, so may we
commit ‘Tahmid’ with them?" So he replied, "And what is this ‘Tahmid’?"
He responded, "(Penetrating) the anus." Ibn Umar said, "Uff, Uff! Does a
believer do that?"
Abu Kilaba - Abdus-Samad - his father - Ayub - Nafi’ - Ibn Umar who said
that (Sura 2:223), ‘Your wives are as a tilth unto you: so approach your
tilth when or how you will,’ was revealed regarding the anus.
Page 91 of 241
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The majority of the reports show that Ibn Umar believed that the verse was
revealed about anal sex. This is why Ibn Abbas accused him of mistake in
this regard:
Ibn Umar misunderstood (the Qur'anic verse, "So come to your tilth
however you will")—may Allah forgive him. The fact is that this clan of the
Ansar, who were idolaters, lived in the company of the Jews who were the
people of the Book. They (the Ansar) accepted their superiority over
themselves in respect of knowledge, and they followed most of their
actions. The people of the Book (i.e. the Jews) used to have intercourse
with their women on one side alone (i.e. lying on their backs). This was
the most concealing position for (the vagina of) the women. This clan of
the Ansar adopted this practice from them. But this tribe of the Quraysh
used to uncover their women completely, and seek pleasure with them
from in front and behind and laying them on their backs.
So Allah, the Exalted, sent down the Qur'anic verse: "Your wives are a
tilth to you, so come to your tilth however you will," i.e. from in front, from
behind or lying on the back. But this verse meant the place of the delivery
of the child, i.e. the vagina.
Sunan Abu Dawud, Book 11, Number 2159
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He shows that al-Hakim has declared the above hadith from Sunan Abu Dawud
to be sahih. He goes on to cite an additional report from Imam al-Tabarani,
which runs this way:
Ibn Abbas said: Ibn Umar said "in her anus". But, he made a mistake,
and may Allah (swt) forgive him.
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"Ibn Abdul Barr stated: 'Traditions wherein Abdullah Ibn Umar believed in
anal sex with women are well known and Sahih'".
http://altafsir.com/Tafasir.asp?tMadhNo=2&...mp;LanguageId=1
Narrated Nafi’:
Whenever Ibn ‘Umar recited the Qur'an, he would not speak to anyone till
he had finished his recitation. Once I held the Qur'an and he recited Surat-
al-Baqara 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 …"
Sahih al-Bukhari, Volume 6, Book 60, Number 50
Oftentimes, Imam al-Bukhari does tahrif of hadiths when he finds the text
uncomfortable.
Page 93 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
http://wilayat.net/index.php?option=com_content&view=article&id=225:umars-anal-sex-
exploits&catid=70:biographies-of-sahaba--general
Page 94 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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Page 97 of 241
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Page 98 of 241
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Page 99 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
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http://www.al-mawrid.org/pages/questions_urdu_detail.php?qid=523&cid=429
with one's wife in any other position than when the wife is lying on her back,
and failing to do so is the cause why children are born cross-eyed or mentally
disturbed. The Muslims mentioned this to the Messenger of Allah, Allah bless
him and give him peace, saying: 'In the pre-Islamic period and after we
embraced Islam we always had sex with our wives in any position we liked. The
Jews have condemned us for doing so and, further, claimed this and that'. And
so Allah, exalted is He, gave the lie to the Jews and revealed this verse to give
dispensation [ … so go to your tilth as ye will ]. He says: the sexual organ of the
wife is the plantation where the child grows [ so go to your tilth as ye will ] ,
meaning: from in front of her and from behind her as long as the penetration is
done in her sexual organ
online source:
http://www.altafsir.org/Tafasir.asp?...&Page=3&Size=1
I would like to know is the hadith narrated by Imam Ahmad about the
Ansari woman authentic or reliable ? I know from tafsir Ibn Kathir that Imam
Tirmidhi classified this hadith as "hasan" , but did other scholars agree with this
view ? I find it very interesting that al-Wahidi does not narrate the hadith which
Imam Ahmad narrated in Asbab al-Nuzul, perhaps he was of the view that this
hadith was not strong or weak ? I find it also very strange or weird that Allah
would reveal to a woman "your wives are a tilth for you" , i mean does not the
text "your wives" [ in v. 2;223 ] strongly suggest that the verse was revealed in
response to the questions of a group of Muslim men [ as is confirmed in tha
account narrated by al-Wahidi ] ? it would also be interesting if someone could
tell me the authenticity of the narration narrated in Al-Wahihi which is attributed
to Ibn Abbas.
It could be addressed to Prophet Muhammad(pbuh), in which case "your
wives" makes sense.
Sorry don't know much more about this so can't put more light on this.
http://www.sunniforum.com/forum/showthread.php?40191-Authenticity-of-this-
hadith-related-to-quranic-v.-2-223
“Ibn Kharraash says: It is said that when he (Abu Mu`awiyah) reports from
al-A`mash, he is reliable and when he reports from anyone other than him,
he is not very reliable. In the same way, Abd Allah ibn Ahmad ibn Hanbal
has said that he heard his father (Ahmad ibn Hanbal) say that he (Abu
Mu`awiyah) is not reliable when he reports from anyone other than al-
A`mash. He doesn’t remember these reportings well.”
On the basis of the above statement it seems quite obvious that it would
not be prudent to rely on Abu Mu`awiyah’s narrative, especially when he is
narrating it on the authority of someone other than Al-A`mash, as is the
case in this narrative.
Another narrator in this narration is `Asim Al-Ahwal (`Asim ibn Sulaiman).
While commenting on `Asim Al-Ahwal, Al-Zahabiy, in his book, “Meezaan al-
Ai`tidaal” writes:
"God shall not even look [with kindness] upon any such man who enters
another man or a woman in the anus."
One of the narrators on whose authority this narration has been recorded
is Sulaiman ibn Hayyaan, also known as Abu Khalid al-Ahmar. Ibn Hajar,
in his book "Tehzib al-Tehzib" writes:
Ibn `Adiy has said that he has reported a number of good hadith and
because of his poor memory he has also committed a lot of mistakes and
errors. He is actually, as Ibn Mu`een has said, a truthful person but he is
not an evidence [of an actual saying of the Prophet (pbuh)]."
This chain of narrators also includes Al-Dhahhaak ibn Uthman ibn Abd
Allah ibn Khalid. Ibn Hajar, in his book "Tehzib al-Tehzib" while
commenting on Al-Dhahhak writes:
"... And Ibn Abd al-Burr has said that he was prone to mistakes, he does
not evidence [a saying of the Prophet (pbuh)]"
"... And Abu Zur`ah has said that he is not a reliable narrator. And Abu
Haatim has said that .... his reports do not evidence [a saying of the
Prophet (pbuh)]"
"[You may enter your women in any style] from front or behind, but keep
away from the anus and the menstrual periods.
The chain of narrators on whose authority this hatith has been reported
by Tirmidhi includes Ya`qoob ibn Abd Allah al-Ash`ariy, regarding whom
Zahabiy has quoted Al-Darqutniy, as saying that he is not a strong [in
reliability] narrator (in "Meezaan al-Ai`tidaal") Beisdes Ya`qoob, there is
also Ja`far ibn abi al-Mugheerah reporting from Sa`eed ibn Jubair.
Zahabiy in his book "Meezaan al-Ai`tidaal" has quoted Ibn Mundah as
saying:
There are two narratives on this topic in Abu Dawood. A brief analysis of
these narratives follows:
The First Narrative
According to the first narrative, the Prophet (pbuh) is reported to have
said:
One of the narrators of this hadith is Suhail ibn Abi Salih. Al-Zahabiy, in
his book "Meezaan al-Ai`tidaal" has quoted a few sayings regarding
Suhail. Some of these sayings are reproduced below:
"Abbas has said that Yahya said that he [Suhail] is not reliable in hadith.
He also said that the hadith narrated by him are not reliable enough to
qualify for evidence [an actual saying of the Prophet (pbuh)]. ... Abu Haatim
has said that his [Suhail's] hadith may be quoted but they do not evidence
[an actual saying of the Prophet (pbuh)]"
"Ibn Abi Khaithamah has said that I heard Ibn Mueen say that the
scholars of hadith stay away from his [Suhail's] narratives. At another
instance he said: He is a weak narrator."
And Bukhari has said that there is lack of conformity regarding this one of
his (Hakim al-Athram's) hadith, i.e. the one he reports from abu
Tameemah who reports from Abu Hurairah [the one which is under
consideration]. We do not recognize that Abu Tameemah has heard
anything from Abu Hurairah."
Ibn Hajar has also quoted a comment of Abu Bakr al-Bazzar regarding
this particular narrative. He writes:
"And Abu Bakar al-Bazzar has said that Hammad has narrated from him
[Hakim al-Athram] a munkar hadith."
There are three narratives on this topic reported in Ibn Maajah. A brief
analysis of these narratives follows:
The First Narrative:
The first among these narratives is the same as the third narrative
reported in Abu Dawood.
The Second Narrative:
According to the second narrative, the Prophet (pbuh) is reported to have
said:
"God shall not even look [with kindness] upon any such man who enters his
woman in the anus."
This narrative includes Suhail ibn Abi Salih among its narraors. Comments
of scholars of the science of narrators on Suhail have already been given
above.
Another one of the narrators in this chain is Haarith ibn Mukhallad.
Regarding Haarith, al-Zahabiy has quoted the following sayings in his book
"Meezaan al-Ai`tidaal":
"And Bazzar has said that he was not well known. And Ibn al-Qattaan has
said that not much is known about him. Though Ibn Hibbaan has included
him among the reliable ones."
The Third Narrative:
According to the third narrative, the Prophet (pbuh) is reported to have
said:
"God is not ashamed of the truth [the Prophet said it three times]. Do not
enter women in their anuses."
One of the narrators, on whose authority Ibn Maajah has included this
hadith in his collection is Hajjaaj ibn Artaah. Al-Zahabiy, in his book
"Meezaan al-Ai`tidaal" has quoted mixed opinion about this person. Some
of these opinions are presented below:
"And Ibn Mu`een has said that he is not very strong [in reliability] he was
truthful but used to ascribe narratives [wrongly] to people. And Yahya ibn
Ya`laa has said that Zayedah directed us to ignore the narratives of
Hajjaj ibn Artaah."
"And Al-Nassaiy has said that he [Hajjaj] was not strong [in reliability].
And Al-Darqutniy has said that he is not used as evidence [for a saying of
the Prophet (pbuh)]."
Another one of the narrators in this chain is Amr ibn Shu`aib. Regarding
Amr ibn Shu`aib, the following comments are found in Al-Zahabiy's
"Meezaan al-Ai`tidaal":
"And `Ubaid al-Aajiriy has said that Abu Dawood was asked whether
narratives of Amr ibn Shu`aib which he reports on the authority of his
father who reports on the authority of his father can be used as evidence
[for a saying of the Prophet (pbuh)]. He [Abu Dawood] replied: No, not
even half an evidence."
"And Ali has said that yahya al-Qattaan has said that we hold the hadith
reported by Amr ibn Shu`aib to be insignificant."
Finally, another narrator of this hadith is Abd Allah ibn Haramiy. Not
much could be found regarding this man. Though Ibn Hajar, in his book
"He [Abd Allah ibn Haramiy] has reported a single hadith from Khuzaimah
ibn Thabit regarding the prohibition of entering women in their anuses.
And there are a lot of weaknesses in the chain of narrators of this hadith."
This is a brief summary of the position of the chain of narrators of these
narrations.
Keeping in view the condition of these narratives, it should be quite obvious
why I have not based my argument on these narratives. Though the
referred narratives have been reported in some of the collections of
hadith, yet I cannot call the contents of these narratives "directives of
the Shari`ah". There are two reasons for this. Firstly because, as is pretty
obvious from the discussion above that the sanad (chain of narrators) of
these narratives is not reliable to qualify for ascription of the saying to
the Prophet (pbuh). This weakness in sanad is actually a hinderance for me
in ascribing something to the Prophet (pbuh) which has not reached us
through reliable sources. Secondly, because in my opinion, the nature of
Khabr-e-wahid (hadith) is such that it does not allow us to base the
directives of Shari`ah on it alone. It seems that even if the Prophet (pbuh)
had said something about the prohibition of anal sex, it should be placed as
a natural prohibition (as I have done in my referred answer) rather than a
prohibition of the Shari`ah. Prohibitions mentioned in khabr-e-wahid
(hadith) are those that are either natural prohibitions or clear corollories
of prohibitions mentioned in the Qur'an (Shari`ah). Unless a prohibition
mentioned in a khabr-e-wahid (hadith) clearly relates to a natural
prohibition or is clearly related to a prohibition mentioned in the Qur'an,
the ascription of such khabr-e-wahid (hadith) to the Prophet (pbuh)
becomes quite questionable.
In the referred case, although it is quite clear that prohibition of anal sex
is a natural prohibition but the reason that I avoided quoting these
narratives ascribed to the Prophet (pbuh) was that, in my opinion, the
Page 143 of 241
Preservation of Hadith: Salute to the Courage of Imam Tabari& Tirmidhi
Tafsire Mazhari J1 Told That All 20 Ahadith Prohibiting Anal Sex Are Weak
(Urdu)
TafsireMazhariJ1.pdf
Dubar Translation
Anus Translation
Vagina Translation
Jamiy-Tirmidhi-Vol-2-Part-1
Ref: Jamiy-Tirmidhi-Vol-2-Part-1.pdf
Tafseer Tafsir Durre Mansor is not silent about Sex Matters (Arabic)
541_drm02.pdf
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Ibn Abi Malika was a famous Tabayee. Imam Dhahabi has stated that he
was "Imam, Hujjah, Hafiz" and 'was a scholar, Mufti, hadith narrator
and skillful' (Siar alam al-Nubala, Volume 5 page 89). About this great
Imam of Ahle Sunnah, we read in Tafseer Durre Manthur, Volume 1
page 638:
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"Ibn Abi Malika was asked about sodomy with women, he
answered: 'Last night I practiced sodomy with my slave girl,
penetration became difficult hence I sought the assistance of oil"
Reply Seven - Imam Malik believed sodomy with women was halaal
We read in the following Sunni sources:
Tafseer Al-Dur al-Manthur, Volume 1 page 638
Ahkam al Quran al-Jasas, Volume 2 page 40
Tafseer Ruh al-Ma'ani, Volume 2 page 125
Tafseer Gharab al Quran, Volume 2 page 249
Tafseer Al-Dur al-Manthur, Volume 1 page 638
Tafseer Fatah al-Qadeer, Volume 1 page 354
Fatah ul Bari, Volume 8 page 190 Kitab Tafseer
al-Mughni, Volume 8 page 132
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Al-Khatib recorded from Abi Sulayman al-Jawzjani that he asked
him (Malik) about it, thus he replied: 'Just now I washed my sexual
organ because of it'.
Imam Ibn Qudamah records Malik's view on sodomy in his authortiy
work Al-Mughni:
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Malik said: "I never met someone I deem a role model in religion
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In Tafseer Fatah al-Qadeer, we read more elaborated version of the
above cited statement of Imam Malik:
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Tahawi said: Asbagh bin al-Faraj narrated from Abdulrahman 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'.
Ahkam al Quran B al-Jasas:
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Abu Bakr 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'
Reply Eight - Qadhi Abu Muhammad Abdullah bin Ibrahim al-Asili
believed sodomy with women was halaal
Imam Ibn Hajar Asqalani in his book Talkhis al-Habir, Volume 3 page
186 while recording the views of Sunni scholars about sodomy wrote
about a Maliki scholar Qadhi Abu Muhammad Abdullah bin Ibrahim al-
Asili (d. 392) sated:
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permissible"
Reply Nine - Muhammad bin Sahnoon (d. 256) and Muhammad bin
Sh'aban (d. 355) believed sodomy with women was halaal
Imam Ibn Hajar Asqalani in his book Talkhis al-Habir, Volume 3 page
186 while recording the views of Sunni scholars about sodomy wrote
about two esteemed Maliki scholars namely Muhammad bin Sahnoon (d.
256) and Muhammad bin Sh'aban (d. 355):
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"Muhammad bin Sahnoon and Muhammad bin Sh'aban authored a
book in proving its permissibility and they narrated the
permissibility from a large number of Tabaeen"
We hope that these Nasibi open their eyes to these Sunni sources, the
act that they allege is halaal under Shi'a fiqh, is one that is all too
common in their own house! Our Ulema have said that at best its
extremely Makruh, at worst its haraam!
http://www.answering-ansar.org/answers/mutah/en/chap13.php
HILLMAN
Mas AAA tepat sekali, grand design dari ajaran yang kita lawan ini adalah
"memecah belah manusia".
Yang saya berikan tanda tanya pada "bukti" PP "BD" diatas sangat berbeda
dengan text asli sumber, terutama yang di dalam kotak, entah darimana
sumbernya, apakah ini "biasa"?
Tafsir Al-Tabari akan Q 2:223 dengan tegas menyatakan sodomi halal dalam
Islam. Ini sumbernya dari website Departemen Agama Islam, Kerajaan Saudi
Arabia:
http://quran.al-
islam.com/Tafseer/DispTafsser.asp?nType=1&bm=&nSeg=0&l=arb&nSora=2&
nAya=223&taf=TABARY&tashkeel=0
Saya terjemahkan sesuai tertulis pada link diatas ayat 3464 baris ke tiga....
ِ ََْ !َ : َ َل#َّ *َء ِ َأدْ&َره+ِّ َن ا-.ْ إ- qala : nazalat fi ityan alniisa' fi a’duburna’ = said :
this verse was revealed about "penetrating women in their anus" = berkata :
diturunkan ayat tentang "mendatangi wanita pada anus mereka".
ْ َأن: َ َل0َ َه1ُ&َ ِ ُد3-ِ.ْ45َ - faqala : an ya'atyha fi duburha = he say : to have
penetrating in their anus. = dia berkata : untuk mendatangi pada anus mereka.
Yang di halalkan dengan surah Al Baqarah ayat 223 pada Al Qur'an berbunyi
"Istri-istrimu adalah (seperti) tanah tempat kamu bercocok-tanam, maka
datangilah tanah tempat bercocok-tanammu itu bagaimana saja kamu
kehendaki" (QS 2:223)
http://www.scribd.com/doc/10158965/Anal-Sex-Allowed-by-Sahih-Bukhari-
Hadith-Prohibited-by-Others-in-Islam
http://indonesia.faithfreedom.org/forum/forum.html
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Sayyidina Ibn Abbas (RA) narrated: Umar (RA) came to Allah’s Messenger
(SAW) and said, “O Messenger of Allah (SAW) , I have perished.” He asked
how and he said, “Tonight I turned my mount upside down.” He did not answer
till this verse was revealed: “Your wives are as a tilth unto you; so approach
your tilth when or how ye will.” (2:223)
Nevertheless, a husband must refrain from having sex at the anus and during
menstruation.
[Ahmed 2703]
If, in the verse under discussion, anna means "where", then its meaning would
be, "where you like." If it means, "when", then it means, "when you like." In any
case, it gives a sort of freedom to the couple, and that is why we cannot take
the words, "so, go into your tilth", to be an obligatory order. No one gives a
'compulsory order and then leaves it in the hands of the doer to do as he likes.
The verse begins with the sentence, Your women are a tilth for You;after this
reasoning comes the order, and there also, the word "tilth" is repeated, This
emphasis shows that the freedom given to man of going in to the women is
either about the place of the intercourse or about its time; but it, is not a
freedom of entering anywhere in her body. She is a tilth and that idea must be
kept in mind when approaching her.
If the order means, 'so go into your tilth at any place you like', then it is not
concerned with the time of intercourse, and has no conflict whatsoever with the
previous verse, keep aloof from the women during the' menstruation and do not
go near them.. If, on the other hand, it means, so go into your tilth at any time
you like, then it shall be limited to the period of, purity from menstruation,
Just, to avoid any misunderstanding, it is necessary to point out that this verse
could not have. abrogated the verse of menstruation - no matter, whichever of
the two was revealed first: The verse of menstruation gives two reasons why
sexual relation in that period is forbidden - and both reasons are still valid,
inspite of the verse of tilth. First, it says that menstruation is a discomfort and it
continues to be a discomfort. Second, it shows that this order was given to
avoid dirtiness and to remain clean, and Allah always loves those who remain
clean, and pure; so much so that He counts keeping them cleansed as one of
His graces upon them; Allah does not desire to put on you any difficulty, but He
intends to purify you and that He may complete His favor on you...(5:6). Such a
language cannot be abrogated by a verse like that of tilth. Why? Because this
verse says that your women are your tilth, so come into your tilth when you like.
Now, the reason for this putative "concession" was present even when the
prohibition was ordained. If it could not stop its promulgation, how can it cause
its abrogation after it had already been firmly established? Second, the verse of
tilth ends on the words, "and do good beforehand for yourselves, and fear
Allah, and know that you will meet Him." Such an ending would be out of place
if the verse (of tilth) contained a concession.
As the creative purpose of this mutual attraction is to pave the way for the
continuity of the human race, there was no reason why it should be confined to
one place and not another, or one time and not another, as long as it helped in
achieving that goal and did not hinder any other obligatory work.
This explanation shows the relevance of the words do good before hand for
yourselves, coming after the verse of tilth.
Someone has written that the verse of tilth gives permission to remove the male
organ from the woman just before ejaculation. Such an interpretation is patently
absurd. No less absurd is the view that the words, do good beforehand mean
saying ... bismi'llah... (bythe name of Allah) before intercourse.
Qur'an: and do good beforehand for yourselves; and fear Allah, and know that
you are to meet Him, and give good news to the believers.
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Obviously, these words addressed to males, or both males and females, are a
sort of encouragement to keep the human species alive through marriage and
reproduction, But is not an end in itself. Mankind and its continuity is desired
only for the continuity of the religion of Allah, the dominance of monotheism and
the divine worship through piety. Allah says: And I did not create the firm and
the human beings except that they should worship Me. (51:56)When He
commands them to do anything concerning their life in this world, it is done only
to make it easier for them to worship their Lord; it is not done with the aim of
encouraging them to submerge themselves in sexual desire and worldly
attractions.
This leads us to believe that the real meaning of do good beforehand for
yourselves is 'send good deeds beforehand for the day of resurrection'. Allah
says: ...the day when man shall see what his two hands have sent before...
(78:40);... and whatever of good you send on beforehand for yourselves you will
find it with Allah... (73:20)
This verse under discussion (and do good beforehand for yourselves, and fear
Allah, and know. that you are to meet Him ...) is similar to verse 59:18: 0 you
who believe! Fear Allah, and let every soul consider what it has sent on for
tomorrow and fear Allah; surely Allah is Aware of what you do.
and do good beforehand for yourselves: Send on good deeds beforehand for
the day of resurrection. Producing children and training them to be righteous
servants of Allah and good members of the society is one of those good deeds.
and fear Allah: taqwa (fear of Allah, piety) consists of going into the tilth as
commanded by Allah, neither exceeding the limits imposed by Him, neglecting
the divine ordinance, nor committing unlawful acts.
and know that you are to meet Him. The order, in fact, means 'fear Allah whom
you have to meet on the day of resurrection, lest your reckoning be severe'.
The same is the significance of verse 59:18, mentioned earlier which says: and
fear Allah; surely Allah is aware of what you do. It is not uncommon to use the
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verb "to know" for the meaning "to be on guard", "to safeguard" and "to look
out." Allah says: ...and know that Allah intervenes between man and his heart...
(8:24);it means, 'be afraid of His intervention between you and your hearts.'
and give good news to the believers. Good deeds and fear of the day of
reckoning are the chief characteristics of faith. Therefore, the talk was ended by
giving good news to the believers. For this very reason, verse 59:18 began
with the words: O you who believe.
Traditions
Ahmad, 'Abd ibn Hamid, ad-Darimi, Muslim, Abu Dawud, at-Tirmidhi, an-Nasai,
Ibn Majah, Abu Ya'la, Ibn al-Mundhir; Abu Hatim, an-Nahhas (in an-Nasikh),
Abu Hayyan, and al Bayhaqi (in his as-Sunan) have narrated from Anas: ...The
Jews, when a woman of their house was in monthly period, turned her out of
the house; they did not eat with her; did not drink with her, nor did they Eve with
her in the same house. The Messenger of, Allah was asked concerning this
matter. Then Allah sent down the verse: And they, ask you about menstruation,
Say: It is a discomfort; therefore, keep aloof from the women during the
menstruation... The Messenger of Allah, therefore, said: 'Remain with them in
the (same) houses, and do everything except sexual intercourse.' This report
reached the Jews, and they said, 'This man does not want to leave anything to
our customs without going against it.' Usayd ibn al-Hudayr and 'Abbad ibn Bishr
came and said: 'O Messenger of Allah! The Jews are saying so and so. Should
we not now establish sexual relations also with them?' On hearing it the face of
the Messenger of Allah changed and we thought that he had become angry
with them. Then they went out; and at the same moment some milk was
brought to the Messenger of Allah as a present; so he sent it behind them and
made them drink it. Thus they knew that he was not angry with them." [ad-
Durru'l manthur]
It is reported from as-Sadiq about the verse, And they ask you about
menstruation that the man who asked it was Thabit ibn ad-Dahdah. [ibid]
The author says: The same thing has been narrated also from Maqatil.
There is a tradition that as-Sadiq (a.s.) said about the word of Allah, go into
them as Allah has commanded you: It is about seeking a child; therefore seek a
child from where Allah has commanded you. [at-Tahdhib]
as-Sadiq (a.s.) was asked: "What can the husband of a menstruating woman
get from her?" He said: "Everything except the front part itself." [al-Kafi]
Another tradition is reported from the same Imam about the woman whose
blood stops at the end of her usual period. The Imam said: "If her husband is
overcome by sexual desire, then he should order her to wash her front part,
then he may touch her, if he so wishes, before she takes her obligatory bath."
Other tradition adds: "And the bath is preferable to me." [ibid]
The author says: There are numerous traditions of the same meaning. The
word used in the Qur'an is recited hatta yathurna (till they have become clean);
and it refers to the stopping of blood. Therefore, the Qur'an and these traditions
support each other.
It is said that the difference between the two words, yathurna (they have
become clean) and yatatahharna (they have cleansed themselves) is that the
second form implies doing something by one's own choice; therefore, it Would
mean taking the bath; but the first does not imply any choice; thus it would refer
to the stopping of blood.
Accordingly, sexual intercourse is prohibited until they have become clean, i.e.,
until the blood stops. As soon as the blood stops, relations are again allowed.
When they have cleansed themselves go into them: If the cleansing refers to
washing it would mean that the washing, as described in this tradition, is
sunnah (commendable); and if it means taking the obligatory bath, then the
verse would imply that it is commendable (sunnah) to go into them after they
have taken their obligatory bath, as the above tradition says, 11 and bath Js
preferable to me." But in no case does this verse implies that going into them
after stoppage of blood and before the bath is prohibited, because the moment
of prohibition lasts until the blood stops.
There is a tradition about the words of Allah, Surely Allah loves those who turn
much (to Him), and He loves those who purify themselves, that as-Sadiq (a.s.)
said: "The people used to cleanse themselves (after defecation) with cotton and
stones etc. Then was instituted cleansing with water, and it is a good habit.
Therefore, the Messenger of Allah ordered it and did it. Then Allah sent down in
His Book: Surely Allah loves those who turn much (to Him), and He loves those
who purify themselves. [al-Kafi]
The author says: There are numerous traditions with this meaning, and it is said
in some of them that the first man to cleanse himself with water was Bara ibn
Azib; then this verse was revealed and the custom established.
There is a tradition in the same book from Salam ibn al-Mustanir that he said: "I
was with Abu Jarir (a.s.) when Himran ibn A'yun entered and asked him
concerning some things. When Himran wanted to stand up (and go back), he
told Abu Ja'far (a.s.): 'I wish to inform you - May Allah prolong your life and may
He grant us the benefit of your presence - that we come to you; and before we
go out from your presence, our hearts become soft, our souls think no more
about this world, and we disdain the wealth which people have in their hands.
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Then we go away from your presence, and when we mingle with people and
traders, we (again) love this world.' Abu Ja'far (a.s.) said: 'It is these hearts; at
one time they become hard, at another, soft.' Then the Imam continued: 'Surely,
the companions of Muhammad (s.a.w.) once told him: "0 Messenger of Allah!
We are afraid of hypocrisy (appearing) in ourselves." He asked: "And why do
you feel so?" They said: "When we are in your presence and you remind us (of
Allah) and invite us (to piety), we become afraid (of the displeasure of Allah),
and we forget the world and forsake it, so much so that we (seem to) see the
hereafter and the garden and the fire; this all is so long as we are in your
presence. But as soon as we come out of your presence, and enter these (our)
houses, and feel the scent of our children and see our families, our condition
changes almost completely, as though we had no conviction of anything. Do
you fear that it is hypocrisy on our part?" Then the Messenger of Allah told
them: "Not at all. Surely, these steps are of Satan who wants to attract you
towards this world. By Allah If you continued in that condition which you have
just described, you would indeed shake hands with the angels, and would walk
upon the water. And had it not been that you commit sins and then seek pardon
from Allah, He would certainly create (another) creation who would commit sins
and then ask forgiveness of Allah, so that Allah would forgive them. Verily the
believer is seduced, (but is also) often-returning (to Allah)." Have you not heard
the words of Allah: Surely Allah loves those who turn much (to Him), and He
loves those who purify themselves. And Allah says: And that ask forgiveness of
your Lord, then turn to Him... (11:3)'"
The author says: A similar tradition has been reported by al-Ayyashi in his at-
Tafsir
The words of the Prophet, "if you continued in that condition... " point to the
position of wilayah (friendship of Allah) which means keeping aloof from the
world and fixing the eyes on to what is with Allah. We have explained it partly
under verse 2:156.
His words, "And had it not been that you commit sins... allude to a mystery of
the divine decree. And we shall talk about it under verse 15:21 (And there is not
a thing but with Us are the treasures of it, and We do not send it down but in a
known measure) and other such verses.
The words, "Have you not heard...are of Abu Ja'far (a.s.) and are addressed to
Himran. These words interpret tawbah and taharah as returning to Allah by
desisting from wrong and removing the filth of sins from the soul and the trust of
mistakes from the heart. It is an example of deducing a conclusion by looking at
a verse from one level while at another level a new result (but never in conflict
with the first) may be obtained. For example, the verse, None shall touch it save
the purified ones (56:79) proves at one level that none has the knowledge of
the Book except the sinless members of the family of the, Prophet, while, on
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other level, it declares that touching the writing of the Qu'ran without doing
wudu or taking the bath is prohibited.
Creation progresses, taking from the treasures that are with Allah, until it
reaches the last level of maqadir (the measures, decrees) Allah says: And there
is not a thing but with Us are the treasures of it, and We do not send it down but
in a known measure. (15:21)
Likewise, the, decrees do not come down to us except after passing through
various stages of reality. This subject will be further explained under the verse,
He it is Who has revealed the Book to you; some of its verses are decisive...
(3:7)
From above, it may be understood that the verse under discussion, at one level
refers to returning the soul and heart to Allah by cleansing them from the dirt of
sins (as mentioned just above), and, at another level, obliges one to take the
bath; and at this level these two words would mean returning the body towards
Allah by removing uncleanliness.
This explains also the tradition of the Imam: "Allah sent down to Ibrahim (a.s.)
uprightness (hanifiyyah) and it is cleanliness (taharah,). And it is ten things -
five in the head, and five in the body. That which is in the head is: trimming the
moustache, keeping the beard, cutting the hair, cleansing the teeth, and picking
the teeth; and that which is in the body is: removing the hair from the body,
circumcision, cutting the nails, taking bath after janabah (i.e. after sexual
intercourse or ejaculation during sleep), and cleansing by water after an
evacuation of the bowel. This is the pure uprightness brought by Ibrahim; it was
not abrogated, nor will it be abrogated up to the day of resurrection. ..al-Qummi.
There are many traditions showing that the above things are a part of
cleanliness. Some of them say: Indeed nurah (hair removing paste) is a purifier.
There is a tradition about the words of Allah: Your women are a tilth for you...
narrated by Mu'ammar ibn Khallad that Abu l-Hasan ar-Rida (a.s.) told him:
"What do you say about going into the women in their posterior? I said: 'I have
been told that the people of Medina have no objection about it.' He said: 'Verily
the Jews said that if a man comes (into her) from her behind, his child
(regulating from that intercourse) will be cross-eyed. Therefore, Allah revealed:
Your women are tilth for You, so go into your filth from where you like, that is,
from their behind."' [al-Ayyashi]
There is in the same book a tradition from as-Saqid (a.s.) that he said about this
verse: "From her front and from her behind (but) in the vagina."
Another tradition in the same book reports that Abu Basir asked Abu 'Abdillah
(a.s.) about a man who enters into the posterior of his wife. The Imam
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expressed his abhorance of it and said: "Beware of the anus of women." Then
he said: "Your women are a tilth for you, so go into your tilth as you like" only
means "whenever you like."
The same book narrates from al-Fath ibn Yazid al-Jurjani that he wrote same
question to ar-Rida (a.s.); and the same reply came: "You asked about the man
who enters into a woman in her posterior; the woman is a plaything; she should
not, be hurt, and she is a tilth as Allah has said."
The Author says: There are numerous traditions with this meaning narrated
from the Imam of Ahlu l-bayt (a.s.) in al-Kafi, at-Tahdhib, and Tafsirs of al-
'Ayyashi and al-Qummi. All of them show that the verse of tilth only proves that
intercourse should be into the front part. Of course, there is a tradition in Tafsir
of al-'Ayyashi narrated by 'Abdullah ibn Abi Ya'fur in which he says: "I asked
Abu 'Abdillah (a.s.) about going into women in their posterior; he said: "There is
no haram in it"; then he recited the verse: Your women are a tilth for you, so go
into your tilth when (as) you like.
But, apparently the meaning of "going into women in their posterior" means
entering into vagina from behind; and the verse quoted supports this meaning,
as has been seen in the tradition of Mu'ammar ibn Khalldd, mentioned above.
Ibn 'Asakir has narrated a tradition from Jabir ibn 'Abdullah that he said: "The
Ansar (of Medina) used to go into their women lying down; and the Quraysh (of
Mecca) used various postures. A Qurayshite man married a woman from Ansar
and wanted to sleep with her (in his own way). She said: except in the way it
should be done. The case was reported to the Messenger of Allah; so Allah
revealed: so go into your tilth when (as) you like. That is, in any posture,
standing, sitting or lying down, but it should be into the same passage." [ad-
Durru'l manthur]
The author says: This meaning is narrated with numerous chains from various
Companions, giving the same reason for its revelation. And the tradition of ar-
Rida (a.s.) has already been quoted giving the same meaning. The words in
this last tradition, "in one passage" allude to the rule that intercourse should be,
in the front part only. There are numerous traditions showing that, going into
their posterior is prohibited; the tradition are from numerous chains through
numerous companions from the Prophet,
Even those traditions narrated by our Imams of Ahlu'l-bayt. which show that
entering into their posterior is allowed but with the utmost abhorrence do not
offer the verse of tilth as their proof, They argue on the basis of verse 15:71,
which quotes Lut as saying: "He said: 'These are my daughters if you are to do
(aught)'." Here Lut, (a.s.) offered his daughters to them, knowing well that they
did not enter into the front part. And this was not abrogated by any Qur'anic
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verse. We shall talk about it there. Here it is enough to say that the verse of tilth
has no relevance to this topic.
But, even according to the Sunni traditions, the ruling is not unanimous. It has
been narrated from 'Abdullah ibn 'Umar, Malik ibn Anas, Abu Sa'id al-Khudri
and others that they did not see any hAllah in that practice and they used the
verse of tilth as their proof. Ibn 'Umar goes so far as to say that it was revealed
specifically to legalise this practice.
The author says: This meaning has been narrated from Ibn 'Umar With
numerous chains. Ibn 'l-Barr has said: "The tradition with this meaning from Ibn
'Umar is sahih (correct) well-known and famous."
Ibn Rahwayh, Abu Ya'la, Ibn Jarir, at-Tahawi (in his Mushkilu'l-athar) and Ibn
Marduwayh have narrated with good chains from Abu Sa'id al-Khudri that a
man entered into the posterior of his woman; people thought it bad of him; then
the verse of tilth was revealed. [ad-Durru l-manthur]
al-Khatib has narrated in the "narrators of Malik" from Abu Sulayman al-
Jawzjani that he said: "I asked Malik ibn Anas about intercourse with lawful
women into their posterior. He told me: 'Just now I have washed my head (i.e.
taken a bath) after (doing) it.'" [ibid]
at-Tahawi has narrated from the chain of Asbagh ibn al-Faraj from. 'Abdullah
ibn al-Qasim that he said: "I did not find anyone whom I follow in my religion
who was doubtful about its legality, (meaning, entering into the backside of the
women). Then he read: Your women are a tilth for you. Then he asked. 'So
what is more clear than this. " [ibid].
There is. a tradition in as-Sunan of Abu Dawud, from 'Ibn Abbas that he said:
"Surely Ibn 'Umar, May' Allah forgive him, fell into error (in interpreting the verse
of tilth, in. this way). The fact is that there were some tribes of Medina, and.
they were idolworshippers, residing with some tribes of the Jews, and they were
the people of the Book. And these Medinites thought that the Jews were
superior than them in knowledge, and they, therefore, followed them in many of
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their customs. And those people of the Book did not go to the women but one
posture only (i.e. lying down), and that was most comfortable to the Woman.
And these tribes of Ansar of Medina adopted this method from them. Now these
Qurayshite used very strange postures; and they enjoyed keeping them in
various position - lying down, facing them or entering from their backside. When
the emigrants came to Medina, one of them married a woman from Ansar and
started doing like this with her. She complained of it to him and said:
'We were doing it in one way, you do like that or keep away from me.' This
news spread, till it reached the Messenger of Allah. Then Allah revealed the
verse: Your women are a tilth for you, so go into your tilth when you like. It
means, facing them, from their back side or lying down, meaning in the place of
child (i.e. in the place where conception may take place)."
The author says: as-Suyuti has narrated it through other chains also, from
Mujahid from Ibn 'Abbas.
It is reported in the same book: Ibn 'Abdi'l-Hakam has narrated that ash-Shafi'i
argued with Muhammad ibn al-Hasan on this subject. Ibn al-Hasan argued that
"the tilth can be in the front part only." ash-Shafi'i said: "Then doing it anywhere
except in the front part will be prohibited?" He agreed. He (ash- Shafi'i) said:
"Do you think, if he did with her between her thighs or in the folds of her belly, is
there any tilth in it?" He replied: "No!" He asked: "Will it then be unlawful?" He
said: "No!" ash-Shafi'i said: "Then why do you bring an argument which you
yourselves do not believe in?"
It is reported in the same book: Ibn Jarir and Ibn Abi 'I-Hatim have narrated
from Sa'id ibn Jubayr that he said: "Mujahid and I were sitting with Ibn Abbas
when a man came to him and said: 'Will you not satisfy me about the verse of
menstruation? He replied: 'Surely! Recite it.' He recited: And they ask-you about
menstruation... go into them as Allah has commanded you. Ibn 'Abbas said:
'From where the blood was coming, you are ordered to go into the same place.'
The man said: 'Then what about the verse: Your women are a tilth for you, so
go into your her when you like?' He replied: '0 Woe unto thee! Is there any tilth
in the posterior? If what you say were correct then the verse of menstruation
would be abrogated, because if that place was not open (because of blood) you
would go into this (other) place! But his verse means "whenever you like" in the
night or day!
The author says: The last argument is defective. The verse of menstruation
only says that in that period going into the front part of the women is prohibited.
If, allegedly, the verse of tilth allows going into their posterior, it would cover a
new subject, and there would be no conflict between it and the verse of
menstruation. So, there would be no question of either abrogating the other.
Moreover, we have already explained that the verse of tilth does not say that
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This subject is from Islamic law; we have dealt here with only that side of it
which was relevant to the subject of at-Tafsir.
http://www.shiasource.com/al-mizan/self/tafseer-2-183-185/