First Revelation of Quran Verse, Then Confusion With Traditions

Preservation of Hadith: Salute to the

Courage of Imam Tabari & Tirmidhi
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Imam Bukhari writes in Sahih Bukhari an incomplete Hadith

which allowed Anal Sex according to Imam Muhammad ibn Jarir
al-Tabari, Jalaludeen Sayuti and others. Imam Bukhari did not
write any Hadith prohibiting Anal Sex & Imam Tirmidhi first
writes in Sunan al-Tirmidhi, a Hadith prohibiting Anal Sex and
then told that this Hadith is weak according to Imam Bukhari!
Compiled by: Rana Ammar Mazhar

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.
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Companions of the Prophet

Bukhari :: Book 5 :: Volume 57 :: Hadith 116
Narrated Abu Wail:
When 'Ali sent 'Ammar and Al-Hasan to (the people of) Kufa to
urge them to fight, 'Ammar addressed them saying, "I know that
she (i.e. 'Aisha) is the wife of the Prophet in this world and in
the Hereafter (world to come), but Allah has put you to test,
whether you will follow Him (i.e. Allah) or her."
Page 4 of 241

Jamaat-al-Muslimeen & Study Hadith by Quran

Jamaat-al-muslimeen left a comment
See word (DUBUR MAIN) brackets k ander hay. Matlab wo hadith ka tarjuma hi
nahin. Doosri bat jo tum kaho gay, phir khali jaga q hay? See it is a great proof
of CARE about Ahadith, no-one in 1250 years added a word in that space, q k
sab ne is bat ko samajh liya.
Study Hadith by Quran replied:
Great proof of CARE about Ahadith that in 1250 years Imam Tabari and others
added the word “in anus”.
Ap ki juraat ko salam hai k ap nay yahan wo word add kia jo Waheed uz
Zamaan k asal tarjumay k sath sath Arabi mattan main bhi nahin. Ab yeh
yaqinan kisi shia ya brelvi ka hi kam ho sakta hay ya phr Hadith k munkir ka. Ap
k aik bhai band nay kaha k bukhari o muslim k authenticity sabit karo yeh to
insano k hath ki likhi huee kitabain hain agar apka bhi yahi opnion hay to.
Imam Tabari and other Tafseer authors ki juraat ko salam hai k, they quoted
complete Hadith.
Jo bhi add karay ga uskay he zimma rahay ga. Alhamdo Lillah Sahi Bukhari k
kisi bhi rayej nuskhay main yeh alfaz nahin hain. Study Hadith by Quran and
Understand Hadith by Quraan, kheeti wahi hoti hay jahan beej boya jata hay,
na k pathar, agar soch saknay ki salahiyat ho to sochiye ga k kia kabhi kisi nain
pathreeli zameen main khait banaya hai?
main nain pehlay apko kisi comment main yeh bata diya hay k jahan Quraan
main Zikr ka lafz wahi k liye istemaal hua hay us say murad Quran o Hadith he
hain warna Quraan k liye to Lafz Quraan he kafi tha. "hum ne he is (ZIKR) ko
naazil kia hay aur hum he is ki hifazat karnay walay hain.
ôN56tì!u(o;t
Page 5 of 241

Hadees E Rasool Par Aiterazat Aur Ghair Ahle Hadees Ki Gaalio k

Jawabat
Ref: Hadees E Rasool Par Aiterazat Aur Ghair Ahle Hadees Ki Gaalio k Jawabat.pdf
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Shadi Ke Pehli Rat (

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Ref: http://www.ircpk.com/
http://www.ahlulhadeeth.net/
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Page 8 of 241

Contents ¯° ‫ا‬
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5 Jamaat-al-Muslimeen & Study Hadith by Quran
5 ôN56tì!u(o;t
Hadees E Rasool Par Aiterazat Aur Ghair Ahle Hadees Ki
6 Gaalio k Jawabat
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15 Sahih Bukhari Said on Sex Matters Dash Dash Dash
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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
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50............................. MNíñIîI\[î

50 ............... Urdu Translator Does Tahrif Of Hadiths When He Finds The Text Uncomfortable
52 Pakistani Edition of Printed Sahih Bukhari Allows Anal Sex
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 ¯ J NO
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61................................................. How many Books are required for Sexual Education in Islam?
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Page 11 of 241

71 Entire Collection of Hadith Is Available In Over 100 Books

No Narratives on the Prohibition of Anal Sex In Sahih Bukhari,
the Sahih Muslim and the Mu'atta Imaam Malik And Directives of
73 the Shariàh
74 N)5[*"+n
Ibn Umar Misunderstood (The Qur'anic Verse, So Come To Your
76 Tilth However You Will)
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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”
130 KS°¯ µ¶

131 In How Many Books Islam Was Completed?
131 ¼«»ª ¹º ¸ ·
134 A Further Clarification of Sexual Behavior
145 Tafsir Ibn Kathir J1 Told About Anal Sex
Tafsire Mazhari J1 Told That All 20 Ahadith Prohibiting Anal Sex
152Are Weak (Urdu)
159 Tafsire Mazhari J1 Told About Anal Sex
161 After Hardship Cometh Ease (Anal Sex)
161 The Muslim-Jewish Polemic Over Sexual Positions
163 Definition of Anus Dubar in Dictionary
Page 12 of 241

164 Dubar Translation

164 Anus Translation
165Vagina Translation
166 Jamiy-Tirmidhi-Vol-2-Part-1
Tafseer Tafsir Durre Mansor is not silent about Sex Matters
170 (Arabic)
171 Sexual Etiquettes in Tafsir

171 .................................................................................................. º311 º321 1% /}²:3 R V TR¾0
J NvF EuTafsir Durre Mansor J1 Told That All 20 Ahadith L

188 Prohibiting Anal Sex Are Weak (Arabic)
190 ............................................... Sexual Etiquettes in Tafsir (Bukhari & Tabari said: “in Anus”)
203 Y (Oral sex11 )Anal sex11

204 Ref: urdu.understanding-islam.net
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The Sahaba And Tabaeen Deemed Sodomy With Women To Be
206 Permissible
With My Slave Girl, Penetration Became Difficult Hence I
206 Sought the Assistance of Oil
211 Re: Sodomi (Anal Sex) Dalam Islam
212 Tafseer Tabari
is not silent about Sex Matters
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217 Arabic to English translation
Tafseer Durre Mansor is not silent about Sex Matters (Web Site)
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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

Sahih Bukhari Said on Sex Matters Dash Dash Dash
(__
ِ َِْ َ ) ___ (Volume 6, Book 60, Number 50, # 4253)
Page 15 of 241

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Page 18 of 241

Jamiy-Tirmidhi-Vol-1 Part2.pdf
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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

Sunan-Abu-Dawud-Vol-3-File-1.pdf
Page 23 of 241

Book 1, Number 0203:

Narrated Ali ibn AbuTalib:
The Apostle of Allah (peace_be_upon_him) said: The eyes
of the anus, so one who sleeps should perform ablution.
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: He who has intercourse with his
wife
through her anus is accursed.
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.
Abdullah ibn Abbas
MISHKAT AL-MASABIH
3191
Allah's Messenger (peace_be_upon_him) received the revelation, "Your
wives are a tilth to you, so come to your tilth.....", that means from in front or
behind, but avoid the anus and intercourse during menstruation.
Tirmidhi and Ibn Majah transmitted it.
Khuzaymah ibn Thabit
MISHKAT AL-MASABIH
3192
The Prophet (peace_be_upon_him) said, "Allah is not ashamed of the truth.
Do not have intercourse with women through the anus."
Ahmad, Tirmidhi, Ibn Majah and Darimi transmitted it.
Abdullah ibn Abbas
MISHKAT AL-MASABIH
3195
Allah's Messenger (peace_be_upon_him) said, "Allah will not look at a man
who has intercourse with a man or a woman through the anus."
Tirmidhi transmitted it.
Page 24 of 241

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In addition, Imam Ahmad reported that Àli bin Talaq (Ali ibn Talq) said,
"Allah's Messenger forbade anal sex with women, for Allah does not shy
away from truth.'' Abu Ìsa At-Tirmidhi also reported this Hadith and said,
"Hasan''.
http://www.tafsir.com/default.asp?sid=2&tid=5921
Abu Muhammad Àbdullah bin Àbdur-Rahman Darimi reported in his
Musnad that Saìd bin Yasar Abu Hubab said: I said to Ibn Ùmar, "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

anal sex from Ibn Ùmar.

Abu Bakr bin Ziyad Naysaburi reported that Ismaìl bin Ruh said that he
asked Malik bin Anas, "What do you say about having sex with women
in the anus'' He said, "You are not an Arab Does sex occur but in the
place of pregnancy Do it only in the Farj (vagina).'' I said, "O Abu
Àbdullah! They say that you allow that practice.'' He said, "They utter a
lie about me, they lie about me.'' This is Malik's firm stance on this
subject. It is also the view of Saìd bin Musayyib, Abu Salamah, Ìkrimah,
Tawus, Àta , Saìd bin Jubayr, Ùrwah bin Az-Zubayr, Mujahid bin Jabr,
Al-Hasan and other scholars of the Salaf (the Companions and the
following two generations after them). They all, along with the majority of
the scholars, harshly rebuked the practice of anal sex and many of them
called this practice a Kufr.
Page 26 of 241

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Page 27 of 241

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Page 28 of 241

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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
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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 Àli bin Talaq said, "Allah's
Messenger forbade anal sex with women, for Allah does not shy away
from truth.'' Abu Ìsa At-Tirmidhi also reported this Hadith and said,
"Hasan''.
Page 33 of 241

Page 34 of 241

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Page 39 of 241

B
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In Sahih Bukhari (__

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Page 42 of 241

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http://kitabosunnat.com/kutub-library/article/urdu-islami-kutub/4-radd-fitna-inkar-e-
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

Sahih Bukhari (Reprint Edition) Said on Sex Matters “in Anus”
Page 44 of 241

Page 45 of 241

Page 46 of 241

Page 47 of 241

http://www.millat.com/hadithpak/pdf/bokhari3.pdf
Page 48 of 241

Page 49 of 241

î vÈ/
Sahih Bukhari is Silent (Dash) about Sex Matters: Arabic Urdu English
çâãÔb2ãBIá(D
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Urdu Translator Does Tahrif Of Hadiths When He Finds The Text
Uncomfortable
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Prophetic Commentary on the Qur'an (Tafseer of the Prophet
Page 50 of 241

(pbuh))
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

Pakistani Edition of Printed Sahih Bukhari Allows Anal Sex
See the two different versions of translation of the same narration.
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

Anal Sex Or Intercourse And Islam (www.noorclinic.com) ±KS°¯
Page 53 of 241

www.noorclinic.com
Page 54 of 241

See What Bukhari Does

Abdullah Ibne Umar was reciting the Qur'an. When he reached verse
2:223, he asked Naaf'e whether he knew the application of this verse. Then he
went on to explain: “Your women are your tilths therefore go to your tilths, as
you please. If you wish, go into her . . . . . . (Bukhari 2:729).
It is astounding that even the original Arabic text leaves a blank space
here.
Ref: Islam: The True History and False Beliefs by Shabbir Ahmed, M. D.
Ibn Hajar said in Fath al Baari

AlBukhaari narrated from Naafi’ from Ibn Umar (may Allaah be pleased
with him): “so go to your tilth when or how you will”; he said: “He approach her
from …”
Ibn Hajar Said In Fath AlBaari (8/189): He May Approach Her in Her Back
Passage
This is how it appears in all the texts. It does not mention what
comes after the word “from”. End quote.
And he quoted what is mentioned in some reports elsewhere than in
Saheeh alBukhaari, that Ibn ‘Umar said: He may approach her in her back
passage, that is, Anal Sex.
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

Difference between “Intercourse in Vagina from Anal Side” & “Intercourse

in Anus”
ª ´| L KE ° ¯ J L ³ ° KE ² ¯ J NO
Intercourse From Anal Side Into Vagina L ³ ° KE ² ¯ J NO
Intercourse In Anus LLKE ° ¯ J NO
Jama Fi Dubar, Wati Fi Dubar

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Page 56 of 241

vÈ/
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The Book of Marriage (Kitab Al-Nikah)

Muslim :: Book 8 : Hadith 3363
Jabir (Allah be pleased with him) declared that the Jews used to say:
When a man has intercourse with his wife through the vagina but being
on her back. the child will have squint, so the verse came down:" Your
wives are your tilth; go then unto your tilth as you may desire" (ii. 223)
vÈ/
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Page 57 of 241

(ÁFN\IäÞ*Û'67ØºÝ[
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Jabir (b. Abdullah) (Allah be pleased with him) reported that the Jews
used to say that when one comes to one's wife through the vagina, but
being on her back, and she becomes pregnant, the child has a squint.
So the verse came down:" Your wives are your ti'Ith; go then unto your
tilth, as you may desire."
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Page 58 of 241


This hadith has been reported on the authority of Jabir through another
chain of transmitters, but in the hadith transmitted on the authority of
Zuhri there is an addition (of these words):" If he likes he may (have
intercourse) being on the back or in front of her, but it should be through
one opening (vagina)."
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Page 59 of 241

Jama Fi Dubar, Wati Fi Dubar
Page 60 of 241

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How many Books are required for Sexual Education in Islam?
Page 61 of 241

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Page 66 of 241

http://www.mubashirnazir.org/ER/Hadith/L0004-0502-Hadith.htm
Page 67 of 241

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Page 69 of 241

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Page 70 of 241

Entire Collection of Hadith Is Available In Over 100 Books

Question:
Assalam U Alaekum
I really appreciate your work.
Please, I want to know the all books of Hadith in which I can find all the
Hadith available, from which other books might have been derived.
Yours sincerely,
Kazi Muhammad Umar
Hyderabad, Pakistan
Dear Brother
Wa alaikum us salaam wa Rahmatullah wa Barakatuhu
Many thanks for your kind comments. It will be great if you please
introduce yourself.
Regarding your question, entire collection of Hadith is available in over
100 books. Fortunately, they are available now in soft format. See the following
links:
For Word Format: http://www.almeshkat.net/books/index.php See the
section "Al-Hadith wa Kutub us Sunnah"
For Scanned PDF Format: http://www.waqfeya.net . See the section "Al-
Hadith us Sharif wa U'loomuhu"
This collection includes Sahih & Za'eef, all type of Hadith. If you manage
to collect Sihah Sitta, Musnad Ahmed, Musannaf Ibn Abi Sheba & Tabrani, you
can get almost 95% of Ahadith.
Remember in your prayers
wassalaam
Mubashir
Sep 2009
Assalam U Alaekum
I am a programmer and a 3d animator, I have been studying Hadith and
its knowledge for several years (but not proffesional one) I have hundred of
books of Hadith in soft format but what I am interested in is, knowing a number
of handful of books in which I can get the whole Ahadith without leaving a single
one.
I heard about you from a friend whose name is Atif, he told me that he
contacted you via email and learned from your site the Ilmul Hadith.
Page 71 of 241

Kazi Muhammad Umar

Dear Brother
Wa alaikum us salaam wa Rahmatullah
Nice to hear about you. It is very nice that you have a strong interest in
religion along with your profession. Some scholars in the past tried to prepare a
comprehensive collection of all available Ahadith. For example, Imam Jalal ud
Din Sayouti prepared a collection ‫ اا‬. It is available at:
http://www.almeshkat.net/books/open.php?cat=8&book=2307
All of these efforts were one-man efforts because working in teams was
not the style of that time. Now it is possible to make a comprehensive collection
due to development in IT. You can see the software of www.turath.com and
Maktaba Shamela at www.shamela.ws . They have tried to collect all available
books in Hadith at one place.
Practically it was a difficult task in earlier centuries because the books
other than Sihah Sitta were not commonly available. Now it is possible due to a
huge amount of work done on the books other than Sihah Sitta.
Iٰ 'll really appreciate if you please share your views, comments and
questions on the Hadith course I've developed.
wassalaam
Mubashir
Sep 2009
http://www.mubashirnazir.org/QA/000100/Q0085-Hadith.htm
Page 72 of 241

No Narratives on the Prohibition of Anal Sex In Sahih Bukhari, the Sahih

Muslim and the Mu'atta Imaam Malik And Directives of the Shariàh
“Keeping in view the condition of these narratives (as discussed in full
article, given later), 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 Shariàh". 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 Shariàh 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 Shariàh. Prohibitions mentioned in khabr-e-wahid (hadith)
are those that are either natural prohibitions or clear corollories of prohibitions
mentioned in the Qur'an (Shariàh). 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 sanad of these
narratives is not reliable enough to ascribe these to the Prophet (pbuh).
Moreover, we see that none of the three most accepted collections of the
sayings ascribed to the Prophet (pbuh), that is the Sahih Bukhari, the Sahih
Muslim and the Mu'atta Imaam Malik contain any of these narratives ascribed
to the Prophet (pbuh). This fact obviously, creates serious doubts regarding the
ascription of such narratives to the Prophet (pbuh).
I hope this helps. In case any aspect of my answer remains unclear,
please feel free in writing back to me at your convenience”.
Regards
The Learner
http://www.understanding-islam.com/rb/mb-061.htm
Page 73 of 241

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When 'Ali sent 'Ammar and Al-Hasan to (the people of) Kufa to urge
them to fight, 'Ammar addressed them saying, "I know that she (i.e.
'Aisha) is the wife of the Prophet in this world and in the Hereafter (world
to come), but Allah has put you to test, whether you will follow Him (i.e.
Allah) or her."
Page 74 of 241

Sahih Bukhari - 5
Sahih Bukhari - 5
Page 75 of 241

Ibn Umar Misunderstood (The Qur'anic Verse, So Come To Your Tilth

However You Will)
SunanIbneDaudJ2.pdf
Page 76 of 241

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Page 77 of 241

Marriage (Kitab Al-Nikah)

Dawud :: Book 11 : Hadith 2159
Narrated Abdullah Ibn Abbas:
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.
When the muhajirun (the immigrants) came to Medina, a man married a
woman of the Ansar. He began to do the same kind of action with her,
but she disliked it, and said to him: We were approached on one side
(i.e. lying on the back); do it so, otherwise keep away from me. This
matter of theirs spread widely, and it reached the Apostle of Allah
(peace_be_upon_him).
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.
Page 78 of 241

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But He (Ibn 'Umar) Misunderstood
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Page 79 of 241

The Book of Prayers (Kitab Al-Salat)

Hisham narrated on the authority of his father that it was mentioned to
'A'isha that Ibn 'Umar had narrated as marfu' hadith from the Apostle of
Allah (may peace be upon him) that the dead would be punished in the
grave because of the lamentation of his family for him. Upon this she
said: He (Ibn 'Umar) missed (the point). The Messenger of Allah (may
peace be upon him) had (in fact) said: He (the dead) is punished for his
faults or for his sins, and the members of his family are wailing for him
now. (This misunderstanding of Ibn 'Umar is similar to his saying: ) The
Messenger of Allah (may peace be upon him) stood by the well in which
were lying the dead bodies of those polytheists who had been killed on
the Day of Badr, and he said to them what he had to say, i. e.: They hear
what I say. But he (Ibn 'Umar) misunderstood. The Holy Prophet (may
peace be upon him) had only said: They (the dead) understand that
what I used to say to them was truth. She then recited:" Certainly, thou
canst not make the dead hear the call" (xxvii. 80), nor can you make
those hear who are in the graves, nor can you inform them when they
have taken their seats in Hell.
Page 80 of 241

Interpretation of Al-Baqarah - verse 223
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
Page 81 of 241

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
sanctity of Itianhen in menstruation and menstruation harm always, and
meaning also that the prohibition bring in menstruation kind of
cleansing of the filth and God loves purification always, and die on the
slaves Pttherhm as Allah said: «What God wants to place you in
difficulty, but he wants to purify you and complete His Favour
to you:» Table - 6.
‫ث‬I 9‫ؤآ‬+1 : ' G‫ ا‬rG S ‫ن‬+"‫ا ا‬M‫ ا"م أن ه‬0 ‫و‬
‫? آن‬r* ‫ و ه‬،*‫ " ا‬S‫ أو‬-‫ ا‬،9:; 1‫ أ‬9)UI ‫ا‬O 9)
' >UO ‫ ر‬A :; U 9 ‫ و‬- & ‫ و‬9‫? ا‬r* L ‫دا‬P
‫ ا‬9;A ‫ و‬: ‫ي ه‬M‫ ا‬M‫ " ا‬1U ‫ و‬L-‫ار ا‬G*‫ا‬
‫ا‬M‫ ه‬0 ‫ و‬، ><9hU‫ ا‬i\ ‫ و‬j Ak9 '.,‫ ا أ‬U]=‫ و ا‬:‫' و ا ا ا‬. ,l
S‫و‬1 " G ‫ *اء‬y‫ ا‬4 +& " S ‫ اث‬4 ‫ أن‬: ‫ن‬r‫ا‬
.‫ت‬KO ‫ أو‬It is known that the tongue does not accept such a restriction
is the verse: "Your wives are your tillage tilth for you like, that contains
the first expansion, and is the reason it exists with the reason for the
prohibition and when the legislation did not affect anything and do not
imagine its impact after the stability of legislation and secondly on such
as the appendix, which is the verse: and made for yourselves and
fear Allah and know that you Mlaqoh and people who believe,
and this statement appears: a verse that tillage is not suitable to copy
any of menstruation, both made it down or delayed.
‫ اث إ‬r+1 1+1C‫ ا‬LR‫ء إ ا‬+&‫ ا‬r+1 ‫ أن‬:w‫ & ا‬
‫ ااد‬0 ' ‫ى‬M ‫ور و‬Mr‫ء ا‬G'C ‫ن ) أن اث ج إ‬+1C‫ا‬
‫ و دوام‬+&‫ء ا‬G' ‫ ا&ع‬0‫ء ج إ‬+&‫ ا‬M‫{ آ‬G'‫ اة و إ‬D
‫ع‬rB ‫ن و ر د ' ر‬+1C‫ )ن ا‬P 1r* |‫ا&ع !ن ا‬
D%& "{ "J!‫ ادة ا‬y' 9 ‫ل و‬P‫ ا‬rB P 9U ،0I‫أر‬
&)‫ آن اض ا‬M‫ و إذا آن آ‬،I‫ دة و ر‬0GD‫ ا‬0' P ‫ و‬،0‫إ‬
' ‫ا ا‬M‫ ه‬G & A ‫ء ا&ع‬Gr "*‫ ا‬9G ‫ ه‬R‫ا ا‬M‫ ه‬0
‫ أا‬9I‫ ا‬9 ‫ أو دون إذا آن دي إ ذ اض و‬، ‫دون و‬
‫ & و ا‬1‫ز إه و ' ذآ‬R S +D1 rP‫ وا‬K4
.9)+D1! Vmahsal meaning of the verse: the ratio of women to the
humanitarian community the proportion of tillage to humans the same
way that tillage is needed to keep the seeds and the collection is
nourished by it from the intake to save life and keep them as well as
women need them type in the survival of offspring and Time kind
Page 82 of 241

because God made the human and imagine article image in

temperament womb, and then make the nature of men and including
some original material slashes Mnattvp them, and make between the
two teams love and mercy, and if so, the purpose of formative of this
scarab is to provide the means for survival of our species there is no
meaning to restrict this work well without time, or money without the
place if leading to that purpose and did not compete with something
else and a duty to himself not to be overlooked and what we show the
meaning of the verse and made for yourselves.
" ،w‫' ا‬. ‫ث‬0 '‫ؤآ‬6, : G' ‫ل‬S*S‫ ا‬+D‫ ? ا‬0 ‫و‬
>1 ‫ و‬،‫ق‬ABC‫ ا‬0 ‫ا ا&ع‬M‫ة إ ه‬1 w‫ع و ا‬R‫از ال & ا‬P
.‫ع‬R‫ ا‬r +' ،9)+D1! ‫ و ا‬+D And a strange
interpretation of inference, saying the Almighty: "Your wives are your
tillage verse, it is permissible to have intercourse when the insulation
and the verse is looking at this type of release, and his interpretation of
the meaning and came to yourselves, label before sexual intercourse.
i\ ‫ و‬j Ak9 '.,‫ ا أ‬U]=‫ و ا‬:‫' و ا ا ا‬. ,l ‫ ا‬9;A ‫ و‬:
‫ل أو‬P‫ب ا‬%K ‫ و‬9)+D1! ‫ ا‬: 0 ‫ أن ااد‬: ، ><9hU‫ا‬
|‫ و ا‬،*&‫ء ا&ع '&آ و ا‬G'‫ " إ‬H‫ ا‬M' ‫ء‬+&‫ل و ا‬P‫ع ا‬R
‫د‬r ‫> و‬I ‫ة د& و ر‬I S‫{ إ‬G' ‫ن و‬+1C‫ع ا‬1 0 S 1r*
‫ارت‬M‫« ا‬:‫ إ _;ون‬n,o‫]@ ا`> و ا‬p 69 ‫ »و‬: ‫ ل‬،‫ ام‬9G'
M' 9"J 1= 9{G' ‫ و‬9' r ‫ء‬-' 9‫ " أه‬،56 -
‫ و‬،‫ج‬D‫ و ا‬0%r‫ ;ات ا‬9‫آ‬1‫ إ ا!رض و ا‬9‫ده‬AK‫ إ‬S 9'‫دة ر‬r ‫إ‬
."D‫ أود ا و ا‬9 Says: and have made for yourselves
and fear Allah and know that you Mlaqoh and people who
believe, has emerged: that what is meant by saying: Ascribe to
yourselves and speech of men or all men and women that urge to keep
the type Baltnakh and reproduction, and God does not want type of
rights and survival but the lives of his religion and the emergence of
unification and worship Ptqoehm year, he says: «And what created
the jinn and mankind except to worship Me:» Monotheism - 56, if
ordered with something which is linked to their lives and their survival
for he wants to bring them back to the worship of their Lord, do not
Ikhaladhm Anhmakem to the ground and in the lusts of the abdomen
and vagina, and in the valleys Tiham canceled and negligence.
‫ي‬P ‫ أاد‬G ‫د و‬A*S‫ و إن آن ه ا‬9)+D1! ‫ ا‬:G' ‫اد‬
،‫&ء‬D‫ أادا 'ت و ا‬GD ‫ ال‬S ‫ي‬M‫ ا‬1+1C‫ ا‬LR‫د و ا)ن إ ا‬P‫ا‬
‫ء‬G'‫ ' إ إ‬J" ' +D1 9'"% S 0) ‫ د> 'ور اه‬G& ‫و‬
‫ د‬J ‫ ذوي أل‬0J ‫وث أاد‬I ‫ و‬+&‫ء ا‬Gr' 1r* |‫ذآ ا‬
‫ آ ل‬9‫ إ‬0rr+‫ ا‬9{'4 J ‫ و إ‬9+D1‫ا إ أ‬K ‫' و‬
.12 - «:'‫ره‬6/s ‫ ا و‬9;A 69 t(., ‫ »و‬: What is meant by saying:
Page 83 of 241

Ascribe to yourselves, and that was the breeding and provided by

personnel Jedidi existence and formation to the humanitarian
community, which is still losing members die, and the yard, and bent
numbering over a lifetime but not for Mtlubithm in himself, but to reach
him to keep the remembrance of Allah Almighty the survival of offspring
and occurrence of individuals with good work of the valid return
Msoubadtha and its resources to themselves and to their parents Salehi
instigators them as he says: «and write what they and their
works:» Yassin - 12.
‫ ا ا م‬9G 9+D1! 9G' ‫ أن ااد‬:O 1‫ي ذآ‬M‫ا ا‬M' ‫و‬
‫ و ل‬،40 - Or&‫« ا‬:j‫@ ;ا‬9;A 69 ‫ء‬U‫ ا‬u< ‫ » م‬: ‫ آ ل‬G‫ا‬
‫ا و‬p ‫ ه‬:‫ =<; ا‬j‫ `;و‬p >9 '. ,l ‫ ا‬9; 69 ‫ »و‬: 3‫ أ‬
‫ و‬:‫' و ا ا ا‬. ,l ‫ ا‬9;A ‫ »و‬: G ،20 - ‫« ا‬:‫ا‬w‫' أ‬u=‫أ‬
‫< ا‬9s >B‫ ا‬6Z‫ أ‬6» : G ‫ق‬+‫ ا‬U ،«‫ »إ‬j Ak9 '.,‫ ا أ‬U]=‫ا‬
6U\ p :‫ إن ا‬:‫; و ا ا ا‬x @9;A 69 n , u<( ‫ و‬:‫ا ا ا‬
9)+D1! ‫ و ا‬: G' 9"‫ اد و ا| أ‬،18 - -‫« ا‬:‫] ن‬U_
G' ‫ و‬،LR" 9IAJ ‫ء‬P' ‫د‬S‫ ا!و‬9G & ‫ و‬، ‫ ا ا‬9G
0 ‫ى '!ل ا إن اث و م اي‬G‫ ا‬،|‫ا ا‬G‫ و ا‬:
‫ ا‬U]=‫ و ا‬: G' ‫ و‬،|‫ك رم ا‬1‫&? ا| و ا‬P D‫ود ا| و ا‬I
‫ء و *ء‬G"‫ م ا‬0 ‫ف‬t‫ى ا| '& ا‬G' !‫ ا‬،«‫ »إ‬j Ak9 '.,‫أ‬
' rK |‫ا ا| إن ا‬G‫ و ا‬-‫ ا‬4 G' ‫ب آ أن ااد‬+‫ا‬
‫ز و ه‬S ‫ و إرادة‬9"' !‫ق ا‬AB‫ و إ‬،‫ف‬t‫ى '& ا‬G‫ ا‬،w‫"ن ا‬
:‫ ا أن ا‬U]=‫ »و ا‬: ‫ ل‬،‫م‬A)‫ ا‬L{; ‫ء‬GS‫ و ا‬D‫ و ا‬r ‫اا‬
‫ و‬9)'" 0' ‫ و‬9)&' "I ‫ا‬G‫ أي ا‬،24 - ‫ل‬D1!‫« ا‬:a]A ‫ء و‬U‫ ل \> ا‬T
‫ن ذ‬C' Jt‫ ا"ازم ا‬0 ‫ب‬+‫ف م ا‬K ‫ آن ا ا و‬
.‫&ا‬4 0M‫ أ ا‬:G' -‫ ا‬4 ‫ر‬J ‫ آ‬،0&‫ ا‬-' ‫ و‬:G' A‫آ‬
And that what we have mentioned Itoid: that what is meant by
presenting themselves to provide good work for the day of Resurrection,
as he says: «On one looks at what has his hands:» news - 40, and
he says also: «And what for yourselves, good find it with Allah is
better and the greatest reward: »Muzzammil - 20 quoted above,
says:« and have for yourselves and fear Allah and know that
you Mlaqoh «etc.», a similar context to the verse: «O ye who
believe, fear Allah and to consider the same as what the
morrow and fear Allah, Allah is well acquainted what you do:
»Hashr - 18, what is meant and God knows, saying the Almighty: and
gave yourself to make good work, and to submit children please
righteous society, and saying the Almighty: and fear Allah, piety, good
deeds in the Etienne tillage and non-infringement of the limits of God
and negligence in the side of God and the violation of the tissues of
God, and saying the Almighty: and know that you Mlaqoh «etc.»,
the command to fear God in the sense of fear on the meeting, and
Page 84 of 241

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.
Page 85 of 241

،)‫ و ا‬،‫ آة‬r‫ 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 آا 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 آة‬%'
&'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'
Page 86 of 241

‫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 آة‬%' 0'‫ ا‬0 &‫ا ا‬M‫ و روي ه‬:‫أ ل‬
.‫رة‬- & ‫ و‬J 0'‫ ا‬0 &‫ا ا‬M' ‫ اوا‬I say: and Roy
Page 87 of 241

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
Page 88 of 241

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
Page 89 of 241

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.
Page 90 of 241

Translation of Arabic Text: Anal Sex

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), ‘Your wivesB 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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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."
Abdur-Rahman ibn Abdullah ibn Abdul-Hakam - Abdul-Malik ibn Maslama

-Al Darawardi who stated that it was related to Zayd ibn Aslam that
Muhammad ibn Al-Munkadir used to forbid penetrating women through
their anus. Zayd responded, "I bear witness against Muhammad that he
informed me that he performed this."
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

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:
Narrated Abdullah Ibn Abbas:
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.
When the muhajirun (the immigrants) came to Medina, a man married a

woman of the Ansar. He began to do the same kind of action with her, but
she disliked it, and said to him: We were approached on one side (i.e.
lying on the back); do it so, otherwise keep away from me. This matter of
theirs spread widely, and it reached the Apostle of Allah
(peace_be_upon_him).
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
Imam al-Suyuti in his Durr al-Manthur, commentary of 2:223, states:
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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.
But, there is more. Imam al-Suyuti in his Durr al-Manthur writes:
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Imam al-Bukhari also indirectly confirms this in his Sahih:
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
Why has Imam al-Bukhari omitted mentioning the circumstance of descent as

explained by Ibn Umar?
Oftentimes, Imam al-Bukhari does tahrif of hadiths when he finds the text
uncomfortable.
Page 93 of 241

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

Tafseer Tabari is not silent about Sex Matters (Arabic)
Page 95 of 241

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Page 103 of 241


Said on Sex Matters “in Anus”
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Tafsir Durre Mansor J1 told about Anal Sex (Urdu)
Page 115 of 241


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Page 123 of 241


Tafsir Durre Mansor J1 Told That All 20 Ahadith LEu NvFJ

NvFJ Prohibiting Anal
Sex Are Weak (Urdu)
Page 124 of 241


Bukhari & Tabari said: “in Anus”
Page 125 of 241


Page 126 of 241


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Page 130 of 241


In How Many Books Islam Was Completed?

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َّ ‫ َ َﻞ ا‬#‫ واﻟﻨﻄﻴﺤ ُﺔ َ وﻣَﺎ َ أ‬ ِ ِ ِ ْ َ ‫ﻳ ِﺮ وﻣﺎ ُ ِ أﻫ َّﻞ ِ ﻟﻐ‬5‫ اﳋ‬

َ َ ‫ ذﻛﺘُ ْﻢ َ وﻣَﺎ ُ ذ ِﺑ َﺢ‬
ْ َّ َ ‫ﻟﺴﺒُ ُﻊ إِ َّﻻ َ ﻣﺎ‬ َ ِ َّ َ ‫ْﱰدﻳ َ ُﺔ‬َ ُ َ
ِ
ِّ َ ‫ْﻨﺨﻨﻘَ ُﺔ وا ْﳌ َ ْﻮ ُﻗﻮذَ ُة واﳌ‬
َ َ ْ ُ‫ ِ ﺑﻪ َ واﳌ‬1َّ ‫ﲑ ا‬ َ َ ِ ْ ِْ ‫ وﳊ ْ ُﻢ‬ َ َ ‫ ﻠﻴﻜ ُﻢ ا ْﳌ َ ْﺘ َ ُﺔ َ واﻟ َّﺪ ُم‬
ُ َْ َ ‫ﺖ‬ َ ِ ّ ‫ُﺣ‬
ْ ‫ﺮﻣ‬
َ ُ َ ِ ‫ ﻟﻜﻢ‬ َ ُ ِ ِ ‫ﻛﻔ ُﺮوا ِﻣ ْﻦ‬ ِ َّ ‫ َﺲ‬M‫ﻓﺴ ٌﻖ ۗ اﻟ ْﻴﻮم َ ِﻳ‬
َ َ ‫ اﻟﺬﻳ َﻦ‬ ِ ُ ِ َ ۚ ‫ ﺑﺎﻷزﻻ ِم‬ ِ َ
‫ وأﲤﻤ ُﺖ‬
ْ َ ْ َ ‫ دﻳﻨﻜ ْﻢ‬ ْ ُ َ ‫ أﻛﻤﻠ ْ ُﺖ‬ َ ْ ‫ﺧﺸ ْﻮ ِن ۚ اْﻟﻴ َ ْﻮ َم‬ ُ ْ ‫ﲣﺸ‬
َ ْ ‫ﻮﻫ ْﻢ َ وا‬ َ ْ َ ‫ دﻳﻨﻜ ْﻢ ﻓَ َﻼ‬ َ ْ َ ْ ‫ ذﻟﻜ ْﻢ‬ َ ْ َ ْ ِ ‫ﺗﺴﺘﻘﺴﻤﻮا‬
ُ ْ َ ْ َ ‫اﻟﻨﺼ ِﺐ َ وأ ْن‬ ُ ُّ
ِ ُ َ 1َّ ‫ﻒ ِ ِ ﻹﺛْ ٍﻢ ۙ ﻓَﺈِ َن ا‬ ٍ ِ‫ ﻣﺘﺠﺎﻧ‬ ٍ َ ْ َ ‫ﺿﻄ َّﺮ ِﰲ‬ ُ ْ ‫ﻓﻤ ِﻦ ا‬َ َ ۚ ‫ اﻹﺳﻼ َم ِ دﻳﻨ ًﺎ‬ ِ ‫ ﻧﻌﻤ ِﱵ‬ ِ ُ َ
(5:3) ‫ رﺣﻴﻢ‬ ٌ َ ‫ﻏﻔﻮ ٌر‬ َ ّ َ َ ُ َ ‫ ﳐﻤﺼﺔ \َ ْﲑ‬ َ َ ْ ِ ْ ‫ ﻟﻜ ُﻢ‬ُ َ ‫ ورﺿﻴ ُﺖ‬ َ َ َ ْ ‫ﻠﻴﻜ ْﻢ‬ ْ َ
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Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that
on which hath been invoked the name of other than Allah; that which hath been
killed by strangling, or by a violent blow, or by a headlong fall, or by being
gored to death; that which hath been (partly) eaten by a wild animal; unless ye
are able to slaughter it (in due form); that which is sacrificed on stone (altars);
(forbidden) also is the division (of meat) by raffling with arrows: that is impiety.
This day have those who reject faith given up all hope of your religion: yet fear
them not but fear Me. This day have I perfected your religion for you,
completed My favour upon you, and have chosen for you Islam as your religion.
But if any is forced by hunger, with no inclination to transgression, Allah is
indeed Oft-forgiving, Most Merciful.(5:3)
________________________________________________
Page 131 of 241


Authenticity Of This Hadith Related To Quranic V. 2:223

Salaam Aleikom dear brothers and sisters. While i am working on my aritlce
about quranic verse 2:223, i am studying the reason or story behind's it;s
revelation. Most hadith and Tafsir i come across tell me that this verse was
revealed because the Jews used to claim that having sex with one's in a non-
missionary position would cause birth defects, so in Al Wahidi's Asbab al-Nuzul
i read in various narraitons that Muslim men asked the prophet about having
sex with one;s wife from the back and about the claim of the jews. However i
also read in tafsir Ibn kathir the next hadith which suggests that the verse was
revealed in response to a woman's question related to sexual positions, see:
Imam Ahmad recorded that Àbdullah bin Sabit said: I went to Hafsah bint
Àbdur-Rahman bin Abu Bakr and said, "I wish to ask you about something, but
I am shy.'' She said, "Do not be shy, O my nephew.'' He said, "About having
sex from behind with women.'' She said, "Umm Salamah told me that the Ansar
used to refrain from having sex from behind (in the vagina). The Jews claimed
that those who have sex with their women from behind would have offspring
with crossed-eyes. When the Muhajirun came to Al-Madinah, they married
Ansar women and had sex with them from behind. One of these women would
not obey her husband and said, `You will not do that until I go to Allah's
Messenger (and ask him about this matter). ' She went to Umm Salamah and
told her the story. Umm Salamah said, `Wait until Allah's Messenger comes.'
When Allah's Messenger came, the Ansari woman was shy to ask him about
this matter, so she left. Umm Salamah told Allah's Messenger the story and he
said: (Summon the Ansari woman.)'' She was summoned and he recited this
Ayah to her: ( Your wives are a tilth for you, so go to your tilth, when or how
you will.) He added: (Only in one valve (the vagina))''
source:
Ahmad 6:305
The above hadith states that the verse was revealed in response to the
question of the Ansari woman, this contradicts other accounts narrated by al-
Wahihi, which state that the verse was revealed in response to the questions of
a group of men, see:
Al Wahidi's Asbab al-Nuzul
Ibn 'Abbas said: “This was revealed about the Emigrants after they settled
in Medina. They mentioned having sex with their wives from the front and back
positions and did not see any harm in doing so as long as the penetration was
done in the women's sexual organ. The Helpers [ the Ansar ] and Jews who
were present condemned this and mentioned that the only lawful way of
sleeping with one's wife is to do it from the front position. The Jews also
mentioned that they find in the Torah that it is filth in the sight of Allah to sleep
Page 132 of 241


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
Page 133 of 241


A Further Clarification of Sexual Behavior

The First Letter
Assalamualaikkum,
In one of your answers on sexual behavior, about anal sex you have said
that Shari’ah does not categorically prohibit it. But there are certain
hadith strictly prohibiting it like
The Prophet (pbuh) said: don't enter your female through anus (Ahmed,
Tirmidhi, ibn Maajah)
The Prophet said: Allah curses those who approach men (homosexuality) or
women for anal intercourse (Tirmidhi, Nasee, ibn Hibban)
I don't know about authenticity of these hadith
Kindly reply
Asssalamualaikkum
DR. benil hafeeq
Calicut ,Kerala, India
The Second Letter
A question that was asked to you is as follows,
“What are the limits of sexual behavior between a man and his wife? When
I say limits, I mean are there any restrictions with respect to conduct in
an intercourse, e.g. is only the missionary position considered acceptable?
Is oral sex acceptable? How about the restrictions on other kinds of sex,
e.g. anal sex? Can one have sex solely for the purpose of enjoyment or can
its only allowable purpose be to plan an offspring? ”
Describing your view point about anal sex you wrote
“Anal sex, in my opinion, is against the natural make-up and physiological
structure of a female body. It is therefore that I believe that even though
the Shariàh does not categorically prohibit it, it would be in accordance
with the teachings of the Shariàh to refrain from it”
The thing that seems to be strange to me is your opinion that “ the
Shariàh does not categorically prohibit anal sex”. I don’t thing that while
writing this, you will be unaware of all of these hadith that are clearly
Page 134 of 241


declaring such a person as cursed one and a disbeliever of revelation (detail

can be seen in “Ibn Kathir” Vol I, Al-Baqarah 2: 222).
Even if you think that the “Sanad” is not reliable enough to ascribe these
wordings to the prophet, at least you should have mentioned them, as
“Dirayat” wise, they are in accord to the Qur’aan. Instead you are giving
such a statement that makes a reader believe that you exclude hadith from
Shariàh. And I know that is not the case. But at least a new comer gets
this impression.
Rehan Ahmad, Saudi Arabia
Reply
The narratives ascribed to the Prophet (pbuh) with reference to the
prohibition of anal sex, as reported in the more accepted collections of
Hadith are given below:
Narratives Reported in Tirmidhi
There are four narratives reported on this topic in Tirmidhi. An analysis of
these narrations is presented below.
The First Narrative
According to the first narrative in Tirmidhi, the Prophet (pbuh) said:
"Do not enter your women in their anus"

One of the narrators of this narrative is Abu Muàwiyah who reports from
Àsim Al-Ahwal. Regarding Abu Muàwiyah, Al-Zahabiy in his “Meezaan al-
Ai`tidaal” writes:
“Ibn Kharraash says: It is said that when he (Abu Muàwiyah) 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
Page 135 of 241


has said that he heard his father (Ahmad ibn Hanbal) say that he (Abu
Muàwiyah) 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 Muàwiyah’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 Àsim Al-Ahwal (Àsim ibn Sulaiman).
While commenting on Àsim Al-Ahwal, Al-Zahabiy, in his book, “Meezaan al-
Ai`tidaal” writes:
“Hammad said: I told Humaid that Àsim had reported to me on his

(Humaid’s) authority such and such narrative. Humaid did not even know him
(Àsim)”
And Yahya al-Qattaan has said that he was not a haafiz. Abd al-Rahmaan
ibn al-Mubarak has said that that ibn ùlayyah said that every person
with the name Àsim [in the narrators of hadeeth] has something wrong
with his memory. Abu Ahmad Al-Haakim has said that in their sight he
was not a haafiz and ibn Idrees did not accept his narratives because of
his poor memory and because of whatever was wrong with his character."
The Second Narrative
The same words have been repeated in the second narrative reported in
Tirmidhi. Haowever, the narrators of the second narrative are different
from those of the first narrative. The second chain of natrrators includes
a person called Abd al-Malik ibn Muslim. Ibn Hajar in his book Tehzib al-
Tehzib has quoted Ibn Abd al-Burr as saying that the narratives reported
by Abd al-Malik ibn Muslim cannot be used as evidence [i.e., they are not
reliable enough to evidence an actual saying of the Prophet (pbuh)]. Ibn
Hajar's original words are given below:
Page 136 of 241


"Ibn Abd al-Burr, in his book "al-Isteeàab", while commenting on Amr

ibn Maimoon al-Awadiy has said that Abd al-Malik ibn Muslim and Èesa
ibn Hittaan are not among those whose narratives evidence [an actual
saying of the Prophet (pbuh)]."
The Third Narrative

According to the third narrative reported in Tirmidhi, the Prophet (pbuh)
said:
"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 Àdiy 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 Muèen 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:
Page 137 of 241


"... 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 Zuràh 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)]"
The Fourth Narrative

According to the third narrative reported in Tirmidhi, the Prophet (pbuh)
said:
"[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-Ashàriy, 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 Saèed ibn Jubair.
Zahabiy in his book "Meezaan al-Ai`tidaal" has quoted Ibn Mundah as
saying:
"He is not strong [in reliability] in case of Saèed ibn Jubair"

These are the four narrations reported in Tirmidhi.
Narratives Reported in Abu Dawood
Page 138 of 241


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."
The Second Narrative
According to the second narrative, the Prophet (pbuh) is reported to have

said:
Page 139 of 241


"Whoever goes to a soothsayer and according to Musa -- one of the

narrators -- believes in what he tells him. Then both narrators agree that
the Prophet (pbuh) said: or whoever enters a woman -- according to
Musaddad who is one of the narrators, the Prophet (pbuh) said 'enters his
woman' -- during her menstrual periods or enters a woman -- according to
Musaddad, the Prophet (pbuh) said 'enters his woman' -- in her anus, he
rejects what is revealed on Muhammad [pbuh]."
Ibn Hajar, in his book "Tehzib al-Tehzib" has quoted Bukhari as saying,
regarding this hadith:
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."
Narratives Reported in Ibn Maajah
Page 140 of 241


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:
Page 141 of 241


"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 Muèen 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 Shuàib. Regarding
Amr ibn Shuàib, the following comments are found in Al-Zahabiy's
"Meezaan al-Ai`tidaal":
"And Ùbaid al-Aajiriy has said that Abu Dawood was asked whether
narratives of Amr ibn Shuàib 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 Shuàib 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
Page 142 of 241


"Tehzib al-Tehzib" while commenting on this man, has commented on this

narrative in the following words:
"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 Shariàh". 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 Shariàh 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 Shariàh. Prohibitions mentioned in khabr-e-wahid
(hadith) are those that are either natural prohibitions or clear corollories
of prohibitions mentioned in the Qur'an (Shariàh). 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

sanad of these narratives is not reliable enough to ascribe these to the

Prophet (pbuh).
Moreover, we see that none of the three most accepted collections of the
sayings ascribed to the Prophet (pbuh), that is the Sahih Bukhari, the
Sahih Muslim and the Mu'atta Imaam Malik contain any of these
narratives ascribed to the Prophet (pbuh). This fact obviously, creates
serious doubts regarding the ascription of such narratives to the Prophet
(pbuh).
I hope this helps. In case any aspect of my answer remains unclear, please
feel free in writing back to me at your convenience.
Regards
The Learner
http://www.understanding-islam.com/rb/mb-061.htm
Page 144 of 241


Tafsir Ibn Kathir J1 Told About Anal Sex
Page 145 of 241


Page 146 of 241


Page 147 of 241


Page 148 of 241


Page 149 of 241


Page 150 of 241


053_Ibn Kathir 1.pdf
Page 151 of 241


Tafsire Mazhari J1 Told That All 20 Ahadith Prohibiting Anal Sex Are Weak
(Urdu)
Page 152 of 241


Page 153 of 241


Page 154 of 241


Page 155 of 241


Page 156 of 241


Page 157 of 241


TafsireMazhariJ1.pdf
Page 158 of 241


Tafsire Mazhari J1 Told About Anal Sex
Page 159 of 241


Page 160 of 241


After Hardship Cometh Ease (Anal Sex)

The Muslim-Jewish Polemic Over Sexual Positions
Page 161 of 241


Page 162 of 241


Definition of Anus Dubar in Dictionary
Page 163 of 241


Dubar Translation
Anus Translation
Page 164 of 241


Vagina Translation
Page 165 of 241


Jamiy-Tirmidhi-Vol-2-Part-1
Page 166 of 241


Page 167 of 241


Page 168 of 241


Ref: Jamiy-Tirmidhi-Vol-2-Part-1.pdf
Page 169 of 241


Tafseer Tafsir Durre Mansor is not silent about Sex Matters (Arabic)
541_drm02.pdf
Page 170 of 241


Sexual Etiquettes in Tafsir

º311 º321 1% /}²:3 R V TR¾0
Page 171 of 241


Page 172 of 241


Page 173 of 241


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Page 183 of 241


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Page 186 of 241


Page 187 of 241


Tafsir Durre Mansor J1 Told That All 20 Ahadith LEu NvFJ

NvFJ Prohibiting Anal
Sex Are Weak (Arabic)
Page 188 of 241


Page 189 of 241


Sexual Etiquettes in Tafsir (Bukhari & Tabari said: “in Anus”)
Page 190 of 241


Page 191 of 241


Page 192 of 241


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Page 197 of 241


Page 198 of 241


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Page 202 of 241


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Page 203 of 241


MxÊyzöI3{î#îMÇeê|o\4+!p[êÇ2ã
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Ref: urdu.understanding-islam.net
Page 204 of 241


56,4/78,+
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http://darulifta-deoband.org/urdu/viewfatwa_u.jsp?ID=6637
Page 205 of 241


The Sahaba And Tabaeen Deemed Sodomy With Women To Be

Permissible
With My Slave Girl, Penetration Became Difficult Hence I Sought the
Assistance of Oil
Reply Two - Abdullah Ibn Umar deemed sodomy to be Halaal

As evidence please consult the following authentic Sunni texts:
Tafseer Durre Manthur, Volume 1 page 638
Tafseer Qurtubi, Volume 3 page 88
Tafseer Tabari, Volume 2 page 402
Tafseer Qasmi, Volume 2 page 220, by Jamaludeen Qasmi
Here is the direct quote from Tafseer Durre Manthur:
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"Ibn Abdul Barr stated: 'Traditions wherein Abdullah Ibn Umar
believed in sodomy with women are well known and Sahih'".
Imam Tabari records Ibn Umar's commentary on verse of Al-Harth:
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Ibn Umar said: ''{Your wives are as a tilth unto you; so approach
your tilth when or how ye will}' in the anus'
Here we deem it apt to mention the Tahreef committed by Imam Bukhari
who recorded the same thing from Ibn Umar but did not record the "in
the anus" portion, we read in Sahih Bukhari Volume 6, Book 60, Number
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 .."
'in' what? Readers should be able to fill in the blanks by now.
Reply Three - The Salaf Ulema of Madina believed that sodomy was
halaal
Please see the following Sunni sources:
Page 206 of 241


Nail al-Awtar, Volume 6 page 154 Kitab Nikah, Bab Mut'ah

Tafseer Qasmi, Volume 2 page 223 Ayat Harth
Tafseer Ibn Katheer, Volume 1 page 262 Ayat Harth
Fatah ul Bari, Volume 8 page 191 Ayat Harth
Tafseer Mazhari, Volume 3, Page 19
Quoting directly from Nail al-Awtar:
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"Sodomy with women is the statement of the jurists of Madina"
Let us now present statement from a book considered revered in the
Deobandi cult that Janbaz himself adhered to. Qadhi Thanaullah Pani
Patti Uthmani in his esteemed work Tafseer Mazhari stated:
"The statement by the people [jurists] of Madina regarding the to

sodomise one's wife is also there"
Ibn Katheer in his Tafseer also stated:
9B 9 ; B
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"This statement has been attributed to a group of Madina's jurists"
Reply Four -The Sahaba and Tabaeen deemed sodomy with women to
be permissible
We read in Tafseer Qurtubi, Volume 3 page 93:
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Page 207 of 241


A- Mahadhrat, page 268

Mukhtasar al-Mazni, page 174
We read in Tafseer Durre Manthur:
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"Shafiyee was asked about it and he said: 'No authentic narration

from the prophet (pbuh) clarifies whether it is permissible or not,
therefore according to conjecture [Qiyas] it is permissible"
We read in Mukhtasar al-Mazni:
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"Shafiyee may Allah's mercy be upon him said: 'Some of our
companions deem it permissible to sodomise women while others
deemed it impermissible'”.
Reply Six - Imam of Ahl'ul Sunnah Ibn Abi Malika (d. 117) suggested 'in
times of trouble' use oil!
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
Page 208 of 241


Imam Jalaluddin Suyuti records:

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Abu Sulayman al-Gurgani said: 'I asked Malik bin Anas about
sodomy with women, he replied: 'I just did this act and have just
washed my head'
Allamah Alusi has recorded it in this manner:
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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
who doubts that it is Halal"
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:
Page 209 of 241


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"Qadhi Abu Muhammad Abdullah bin Ibrahim al-Asili deemed it
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
Page 210 of 241


Re: Sodomi (Anal Sex) Dalam Islam
HILLMAN
Mas AAA tepat sekali, grand design dari ajaran yang kita lawan ini adalah
"memecah belah manusia".
PP "BD", siapakah yang "berbohong"?
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"?
Dan dibawah ini adalah bukti-bukti peng-HALAL-an (maaf) ANAL SEX

berdasarkan situs-situs Islam sendiri.
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)
Dan rangkuman yang dapat anda pelajari.
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
Page 211 of 241


Tafseer Tabari is not silent about Sex Matters

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bend my father, from Ayyub from Nafi from Ibn Umar: (a tilth for you like) said:
in the back passage.
http://translate.google.com/#auto|en|
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Ibn Hajar said in Fath al Baari (Arabic)

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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]
Page 230 of 241


Anal Sex discussed in Tafseer Al-Mizan -Vol-1 By the late Allamah

Muhammad Hussain Tabatabai
Chapter 2 - Al-Baqarah (The Cow), Verses 222-223
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{222} And they ask you about menstruation. Say it is a discomfort; therefore,
keep aloof from the women during the menstruation and do not go near them
until they have become clean; then when they have cleansed themselves, go in
them as Allah has commanded you; surely Allah loves those who purify
themselves. {223} Your women are a tilth for you, so go into your tilth when you
like, and do good beforehand for yourselves; and fear Allah, and know that you
are to meet Him, and give good news to the believers.
Commentary
Qu'ran: Your women are a tilth for you, so go into your tilth when you like:,
harth is an infinitive verb, meaning to "to till, to cultivate." It is also used for the
land which is tilled or cultivated.
Anna is an adverb meaning "when", "whenever." In this sentence it is

synonymous with mata (when) Sometimes It is also used for "where." Allah
says: O Maryam! Whence (anna), comes this to you? She said: It is from Allah.
(3:36)
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,
Page 231 of 241


because of the previous verse.
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.
The meaning of the verse is as follows: Women are to humanity as tilth is to an

individual. Agricultural land is needed to preserve the seed and to produce
food, so that the human race may continue to exist. Likewise, women are
needed for the continuity of humanity. According to the system created by
Allah, the woman's womb is the place where a child is made and develops from
a microscopic sperm to a human being. As the original place of that sperm is
the body of man, He created between the man and the woman a love and
compassion and an attraction which excites the man to seek the woman.
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.
Page 232 of 241

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.
No doubt the apparent meaning of do good beforehand for yourselves is

"reproduce and bring into this world new souls to replace those who are dying
every day"; but it is not the final goal: the real aim is to keep the remembrance
of Allah going on, by producing righteous people who will do good deeds, the
recompense and reward of which will reach their forefathers who were
instrumental in bringing those good-doers into the world. Allah says: ...and We
write down what they have sent before and their footprints... (36:12)
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.
In short, the meaning of these sentences is as follows:
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
Page 233 of 241

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,
Page 234 of 241


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 turla(.293583( )-4.40819(A00.2935831)0.293583(m)3
Page 235 of 241


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
Page 237 of 241

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
Page 238 of 241

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.
It is reported on the authority of ad-Dar Qutni (in al-Ghara'ib. of Malik) through

his chain to Nafi' that he said: "Ibn 'Umar told me, 'Keep the Qur'an before me,
0 Nafi'! Then he recited until he reached the verse, Your women are a tilth for
you, so go into your tilth when you like. He asked me: 'Do you know, about
whom this verse was revealed?' I replied: 'No!' He said: 'It was revealed about a
man from Ansar who entered into the posterior of his woman; so people thought
it a grave matter. Then Allah revealed: Your women are a tilth for you, so go
into your tilth when you like.' I said: 'From her back side into her front part?' He
said: 'No. But into her back side itself.' [ad-Durru'l-manthur]
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
Page 239 of 241

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
Page 240 of 241

going into women in their posterior is allowed. Of course, some traditions

narrated from Ibn 'Abbas argue that the words, "go into them as Allah has
commanded you", prove that going into women in their posterior is forbidden.
But we have already explained that it is the most defective argument, because
the verse only says that entering into their front part is prohibited so long as
they have not become clean. It says nothing about other matters; and the verse
of tilth also says nothing except that one may go into one's tilth at any time,
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/
Page 241 of 241

First Revelation of Quran Verse, Then Confusion With Traditions

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