Surah Al-Baqarah Part 26

{219. They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: “In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit.” And they ask you what they ought to spend. Say: “That which is (spare) beyond your needs.” Thus Allah makes clear to you His Laws in order that you may give thought.

220. In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise.”}

 

The Gradual Prohibition of Khamr (Alchoholic Drink)

Imam Ahmad recorded that Abu Maysarah said that Umar once said, “O Allah! Give us a clear ruling regarding Al-Khamr!” Allah sent down the Ayah of Surat Al-Baqarah: ”They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: “In them is a great sin…” Umar was then summoned and the Ayah was recited to him. Yet, he still said, “O Allah! Give us a clear ruling regarding Al-Khamr.” Then, this Ayah that is in Surat An-Nisa’ was revealed:

”O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.” (4:43)

Then, when the prayer was called for, a person used to herald on behalf of Allah’s Messenger, peace and blessings of Allah be upon him, “No drunk person should attend the prayer.” Umar was summoned again and the Ayah was recited to him. Yet, he still said, “O Allah! Give us a clear ruling regarding Al-Khamr.” Then, the Ayah that is in Surat Al-Ma’idah was revealed, Umar was again summoned and the Ayah was recited to him. When he reached: ”So, will you not then abstain” (5:91) he said, “We did abstain, we did abstain.” (Ahmad 1:531) This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. (Abu Dawud 4:79; Tuhfat Al-Ahwadhi 8:415; An-Nasai 8:287) Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah’s saying in Surat Al-Ma’idah:

”Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan’s handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.” (5:90)

Allah said: ”They ask you (O Muhammad) concerning alcoholic drinks and gambling.” As for Al-Khamr, Umar bin Khattab, the Leader of the faithful, used to say, “It includes all what intoxicates the mind.” We will also mention this statement in the explanation of Surat Al- Ma’idah, along with the topic of gambling. (Ahmad 2:531)

Allah said: ”Say: In them is a great sin, and (some) benefits for men.” As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said: ”…but the sin of them is greater than their benefit.”

This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to Umar, he still said, “O Allah! Give us a clear ruling regarding Al-Khamr.” Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma’idah:

”O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain” (5:90, 91) 

We will mention this subject, by the will of Allah, when we explain Surat Al-Ma’idah.

Ibn Umar, Ash-Sha’bi, Mujahid, Qatadah, Ar-Rabi bin Anas and Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:

”They ask you about Khamr and gambling. Say: “In them there is great sin.” (2:219)

Then, the Ayah in Surat An-Nisa’ was revealed (on this subject) and then the Ayah in Surat Al- Ma’idah which prohibited Khamr. (At-Tabari 4:331-336)

Spending whatever One could spare of his Money on Charity

Allah said: ”And they ask you what they ought to spend. Say: “That which is (spare) beyond your needs.” Al-Hakam said that Miqsam said that Ibn Abbas said that this Ayah means, what ever you can spare above the needs of your family. This is also the opinion of Ibn Umar, Mujahid, Ata’, Ikrimah, Said bin Jubayr, Muhammad bin Kab, Al-Hasan, Qatadah, Al-Qasim, Salim, Ata’ Al- Khurasani and Ar-Rabi bin Anas. (Ibn Abi Hatim 2:656-657)

Ibn Jarir related that Abu Hurayrah said that a man said, “O Messenger of Allah! I have a Dinar (a currency).” The Prophet, peace and blessings of Allah be upon him, said: ”Spend it you on yourself.” He said, “I have another Dinar.” He said: ”Spend it on your wife.” He said, “I have another Dinar.” He said: ”Spend it on your offspring.” He said, “I have another Dinar.” He said: ”You have better knowledge (meaning how and where to spend it in charity).” Muslim also recorded this Hadith in his Sahih. Muslim recorded that Jabir said that Allah’s Messenger, peace and blessings of Allah be upon him, said to a man:

”Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).” (Muslim 2:692)

A Hadith states:

”O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.” (Muslim no.1036)

Allah said: ”Thus Allah makes clear to you His Ayat in order that you may give thought. In (to) this worldly life and in the Hereafter” meaning, just as He stated and explained these commandments for you, He also explains the rest of His Ayat regarding the commandments and His promises and warnings, so that you might give thought in this life and the Hereafter. Ali bin Abu Talhah said that Ibn Abbas commented, “Meaning about the imminent demise and the brevity of this life, and the imminent commencement of the Hereafter and its continuity.” (At-Tabari 4:348)

Maintaining the Orphan’s Property

Allah said: ”And they ask you concerning orphans. Say: “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties.”

Ibn Jarir reported that Ibn Abbas said, “When the Ayat :

”And come not near to the orphan’s property, except to improve it.” (6:152) and

”Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!” (4:10)

were revealed, those who took care of some orphans, separated their food and drink from the orphans’ food and drink. When some of the orphans’ food and drink remained, they would keep it for them until they eat it or otherwise get spoiled. This situation was difficult for them and they mentioned this subject to Allah’s Messenger, peace and blessings of Allah be upon him.

”And they ask you concerning orphans. Say: “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.” Hence, they joined their food and drink with the food and drink of the orphans.” (At-Tabari 4:350) This Hadith was also collected by Abu Dawud, An-Nasa’i and Al-Hakim in his Mustadrak. Several others said similarly about the circumstances surrounding the revelation of the Ayah (2:220), including Mujahid, Ata’, Ash-Shabi, Ibn Abu Layla, Qatadah and others among the Salaf and those after them. (At-Tabari 4:350-353)

Ibn Jarir reported that A’ishah said, “I dislike that an orphan’s money be under my care, unless I mix my food with his food and my drink with his drink.” (At-Tabari 4:355)

Allah said: ”Say: The best thing is to work honestly in their property.” meaning, on the one hand (i.e., this is required in any case). Allah then said: ”…and if you mix your affairs with theirs, then they are your brothers.” meaning, there is no harm if you mix your food and drink with their food and drink, since they are your brothers in the religion. This is why Allah said afterwards: ”And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property)” meaning, He knows those whose intent is to cause mischief or righteousness. He also said: ”And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All- Wise” meaning, if Allah wills, He will make this matter difficult for you. But, He made it easy for you, and allowed you to mix your affairs with the orphans’ affairs in a way that is better. Similarly, Allah said:

”And come not near to the orphan’s property, except to improve it.” (6:152)

Allah has thus allowed spending from the orphan’s estate by its executor, in reasonable proportions, on the condition that he has the intention to compensate the orphan later on, when he can afford it. We will mention about it in detail in Surat An-Nisa’ by Allah’s will.

 

{221. And do not marry Al-Mushrikat (idolatresses) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone) and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you. Those (Mushrikin) invite you to the Fire, but Allah invites (you) to Paradise and forgiveness by His leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.}

 

The Prohibition of marrying Mushrik Men and Women

Allah prohibited the believers from marrying Mushrik women who worship idols. Although the meaning is general and includes every Mushrik woman from among the idol worshippers and the People of the Scripture, Allah excluded the People of the Scripture from this ruling. Allah stated:

”(Lawful to you in marriage) are chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due dowry, desiring chastity (i.e., taking them in legal wedlock) not committing illegal sexual intercourse.” (5:5)

Ali bin Abu Talhah said that Ibn Abbas said about what Allah said: ”And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).” “Allah has excluded the women of the People of the Scripture.” (At-Tabari 4:362) This is also the explanation of Mujahid, Ikrimah, Said bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin Aslam and Ar- Rabi bin Anas and others. (Ibn Abi Hatim 2:669-671) Some scholars said that the Ayah is exclusively talking about idol worshippers and not the People of the Scripture, and this meaning is similar to the first meaning we mentioned. Allah knows best.

Abu Jafar bin Jarir (At-Tabari) said, after mentioning that there is Ijma that marrying women from the People of the Scripture is allowed, “Umar disliked this practice so that the Muslims do not refrain from marrying Muslim women, or for similar reasons.” (At-Tabari 4:366) An authentic chain of narrators stated that Shaqiq said: Once Hudhayfah married a Jewish woman and Umar wrote to him, “Divorce her.” He wrote back, “Do you claim that she is not allowed for me so that I divorce her?” He said, “No. But, I fear that you might marry the whores from among them.” Ibn Jarir related that Zayd bin Wahb said that Umar bin Khattab said, “The Muslim man marries the Christian woman, but the Christian man does not marry the Muslim woman.” This Hadith has a stronger, authentic chain of narrators than the previous Hadith. (See At-Tabari 4:366)

Ibn Abu Hatim said that Ibn Umar disliked marrying the women from the People of the Scripture. He relied on his own explanation for the Ayah: ”And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone)” Al-Bukhari also reported that Ibn Umar said, “I do not know of a bigger Shirk than her saying that Jesus is her Lord!” (Fath Al-Bari 9:326)

Allah said: ”And indeed a slave woman who believes is better than a (free) Mushrikah (female idolators), even though she pleases you.” It is recorded in the Two Sahihs that Abu Hurayrah narrated that the Prophet, peace and blessings of Allah be upon him, said:

”A woman is chosen for marriage for four reasons: her wealth, social status, beauty, and religion. So, marry the religious woman, may your hands be filled with sand (a statement of encouragement).” (Fath Al-Bari 9:35; Muslim 2:1087)

Muslim reported this Hadith from Jabir. (Muslim 2:1087) Muslim also reported that Ibn Amr said that Allah’s Messenger, peace and blessings of Allah be upon him, said:

”The life of this world is but a delight, and the best of the delights of this earthly life is the righteous wife.” (Muslim 2:9010)

Allah then said: ”And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone)” meaning, do not marry Mushrik men to believing women. This statement is similar to Allah’s statement:

“They are not lawful (wives) for them, nor are they lawful (husbands) for them.” (60:10)

Next, Allah said: ”..and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you.” This Ayah indicates that a believing man, even an Abyssinian servant, is better than a Mushrik man, even if he was a rich master. ”Those (Al-Mushrikun) invite you to the Fire” meaning, associating and mingling with the disbelievers makes one love this life and prefer it over the Hereafter, leading to the severest repercussions. Allah said: “…but Allah invites (you) to Paradise and forgiveness by His leave” meaning, by His Law, commandments and prohibitions. Allah said: ”…and makes His Ayat clear to mankind that they may remember.”

 

{222. They ask you concerning menstruation. Say: “That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.” And when they have purified themselves, then go in unto them as Allah has ordained for you. Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves.

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

 

Sexual Intercourse with Menstruating Women is prohibited

Imam Ahmad recorded that Anas said that the Jews used to avoid their menstruating women, they would not eat, or even mingle with them in the house. The Companions of the Prophet, peace and blessings of Allah be upon him, asked about this matter and Allah revealed: ”They ask you concerning menstruation. Say: “That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.”

Allah’s Messenger, peace and blessings of Allah be upon him, said:

”Do everything you wish, except having sexual intercourse.”

When the Jews were told about the Prophet’s statement, they said, “What is the matter with this man? He would not hear of any of our practices, but would defy it.” Then, Usayd bin Hudayr and Abbad bin Bishr came and said, “O Messenger of Allah! The Jews said this and that, should we have sex with our women (meaning, during the menstruation period)” The face of Allah’s Messenger changed color, until the Companions thought that he was angry with them. They left. Soon after, some milk was brought to Allah’s Messenger as a gift, and he sent some of it for them to drink. They knew then that Allah’s Messenger was not angry with them. Muslim also reported this Hadith. Allah said: ”…therefore, keep away from women during menses.” meaning, avoid the sexual organ. The Prophet, peace and blessings of Allah be upon him, said:

”Do anything you wish except having sexual intercourse.” (Muslim 1:286)

This is why most of the scholars said that it is allowed to fondle the wife, except for having sexual intercourse (when she is having her menses). Abu Dawud reported that Ikrimah related to one of the Prophet’s wives that she said that whenever the Prophet, peace and blessings of Allah be upon him, wanted to fondle (one of his wives) during her menses, he would cover her sexual organ with something. (Abu Dawud 1:286) 

Abu Jafar bin Jarir related that Masruq went to A’ishah and greeted her, and A’ishah greeted him in return. Masruq said, “I wish to ask you about a matter, but I am shy.” She replied, “I am your mother and you are my son.” He said, “What can the man enjoy of his wife when she is having her menses?” She said, “Everything except her sexual organ.” (At-Tabari 4:378) This is also the opinion of Ibn Abbas, Mujahid, Al-Hasanand Ikrimah.

One is allowed to sleep next to his wife and to eat with her (when she is having her menses). A’ishah said, “Allah’s Messenger used to ask me to wash his hair while I was having the menses. He would lay on my lap and read the Qur’an while I was having the period.” (Fath Al-Bari 1:479) It is also reported in the Sahih that A’ishah said, “While having the menses, I used to eat from a piece of meat and give it to the Prophet who would eat from the same place I ate from. I used to have sips of a drink and would then give the cup to the Prophet who would place his mouth where I placed my mouth.” (Muslim 1:245)

It is also reported in the Two Sahihs that Maymunah bint Al-Harith Al-Hilaliyah said, “Whenever the Prophet wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar (a sheet covering the lower-half of the body).” These are the wordings collected by Al-Bukhari. (Fath Al-Bari 1:483; Muslim 1:243) Similar was reported from A’ishah. (Fath Al-Bari 1:480; Muslim 1:242) In addition, Imam Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah reported that Abdullah bin Sad Al-Ansari asked Allah’s Messenger, peace and blessings of Allah be upon him, “What am I allowed of my wife while she is having her menses?” He said, “What is above the Izar (a sheet covering the lower-half of the body).” (Ahmad 4:342) Hence, Allah’s statement: ”…and go not in unto them till they are purified” explains His statement: ”…therefore, keep away from women during menses.” Allah prohibited having sexual intercourse with the wife during menstruation, indicating that sexual intercourse is allowed otherwise.

Allah’s statement: And when they have purified themselves, then go in unto them as Allah has ordained for you.” indicates that men should have sexual intercourse with their wives after they take a bath. The scholars agree that the woman is obliged to take a bath, or to perform Tayammum with sand, if she is unable to use water, before she is allowed to have sexual intercourse with her husband, after the monthly period ends. Ibn Abbas said: “till they are purified” means from blood, and, ”And when they have purified themselves” means with water.” This is also the Tafsir of Mujahid, Ikrimah, Al-Hasan, Muqatil bin Hayyan and Al-Layth bin Sad and others. (Ibn Abi Hatim 2:682, 683)

Anal Sex is prohibited

 Allah said: ”…as Allah has ordained for you” this refers to Al-Farj (the vagina), as Ibn Abbas, Mujahid and other scholars have stated. (Ibn Abi Hatim 2:684) Therefore, anal sex is prohibited, as we will further emphasize afterwards, Allah willing. Abu Razin, Ikrimah and Ad-Dahhak and others said that: ”…then go in unto them as Allah has ordained for you” means when they are pure, and not during the menses. Allah said afterwards: ”Truly, Allah loves those who turn unto Him in repentance” from the sin even if it was repeated, ”and loves those who purify themselves” meaning, those who purify themselves from the impurity and the filth that include having sexual intercourse with the wife during the menses and anal sex.

The Reason behind revealing Allah’s Statement: “Your Wives are a Tilth for You’.’

Allah said: ”Your wives are a tilth for you” Ibn Abbas commented, “Meaning the place of pregnancy.” (At-Tabari 4:397) Allah then said: ”…so go to your tilth, when or how you will” meaning, wherever you wish from the front or from behind, as long as sex takes place in one valve (the female sexual organ), as the authentic Hadiths have indicated.

For instance, Al-Bukhari recorded that Ibn Al-Munkadir said that he heard Jabir say that the Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would become cross-eyed. Then, this Ayah was revealed: ‘‘Your wives are a tilth for you, so go to your tilth, when or how you will” (Fath Al-Bari 4:397) Muslim and Abu Dawud also reported this Hadith. (Muslim 2:1058; Abu Dawud 2:618) 

Ibn Abu Hatim said that Muhammad bin Al-Munkadir narrated that Jabir bin Abdullah told him that the Jews claimed to the Muslims that if one has sex with their wife from behind (in the vagina) their offspring will become cross-eyed. Allah revealed afterwards: ”Your wives are a tilth for you, so go to your tilth, when or how you will” Ibn Jurayj (one of the reporters of the Hadith) said that Allah’s Messenger, peace and blessings of Allah be upon him, said:

”From the front or from behind, as long as that occurs in the Farj (vagina)” (Ibn Abi Hatim 2:693)

Imam Ahmad recorded that Ibn Abbas said, “The Ayah, ”Your wives are a tilth for you” was revealed about some people from the Ansar who came to the Prophet and asked him (about having sex with the wife from behind). He said to them:

”Have sex with her as you like as long as that occurs in the vagina.” (Ahmad 1:268) 

Imam Ahmad recorded that Abdullah bin Sabit said: I went to Hafsah bint Abdur-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: ”Your wives are a tilth for you, so go to your tilth, when or how you will.” He added: ”Summon the Ansari woman” She was summoned and he recited this Ayah to her: ”Only in one valve (the vagina)” (Ahmad 6:305) This Hadith was also collected by At-Tirmidhi who said, “Hasan.” (Tuhfat Al-Ahwadhi 8:322)

An-Nasa’i reported that Kab bin Alqamah said that Abu An-Nadr said that he asked Nafi, “The people are repeating the statement that you relate from Ibn Umar that he allowed sex with women in their rear (anus).” He said, “They have said a lie about me. But let me tell you what really happened. Ibn Umar was once reciting the Qur’an while I was with him and he reached the Ayah: ”Your wives are a tilth for you, so go to your tilth, when or how you will” He then said, ‘O Nafi! Do you know the story behind this Ayah?’ I said, ‘No.’ He said, ‘We, the people of Quraysh, used to have sexual intercourse with our wives from the back (in the vagina). When we migrated to Al-Madinah and married some Ansari women, we wanted to do the same with them. They disliked it and made a big issue out of it. The Ansari women had followed the practice of the Jews who have sex with their women while they lay on their sides. Then, Allah revealed: ”Your wives are a tilth for you, so go to your tilth, when or how you will” (An-Nasai in Al-Kubra 5:315) This has an authentic chain of narrators.

Imam Ahmad reported that Khuzaymah bin Thabit Al-Khatami narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:

”Allah does not shy from the truth – he said it thrice-, do not have anal sex with women.” (Ahmad 5:215) 

This Hadith was collected by An-Nasa’i and Ibn Majah.

Abu Isa At-Tirmidhi and An-Nasa’i reported that Ibn Abbas narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:

”Allah does not look at a man who had anal sex with another man or a woman.” (Tuhfat Al-Ahwadhi 4:329; An-Nasai in Al-Kubra 5:320)

At-Tirmidhi said, “Hasan Gharib.” This is also the narration that Ibn Hibban collected in his Sahih, while Ibn Hazm stated that this is an authentic Hadith.

In addition, Imam Ahmad reported that Ali bin Talaq said, “Allah’s Messenger forbade anal sex with women, for Allah does not shy away from truth.” Abu Isa At-Tirmidhi also reported this Hadith and said, “Hasan”. (Tuhfat Al-Ahwadhi 4:274) 

Abu Muhammad Abdullah bin Abdur-Rahman Darimi reported in his Musnad that Said bin Yasar Abu Hubab said: I said to Ibn Umar, “What do you say about having sex with women in the rear?” He said, “What does it mean?” I said, “Anal sex.” He said, “Does a Muslim do that?” (Ad-Darimi 1:277 no.1143) This Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn Umar.

Abu Bakr bin Ziyad Naysaburi reported that Ismail 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 Abdullah! 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 Said bin Musayyib, Abu Salamah, Ikrimah, Tawus, Ata , Said bin Jubayr, Urwah 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.

Allah said: ”…and send for your own selves beforehand” meaning, by performing the acts of worship while refraining from whatever Allah has prohibited for you. This is why Allah said afterwards: ”And fear Allah, and know that you are to meet Him (in the Hereafter)” meaning, He will hold you accountable for all of your deeds, ”…and give good tidings to the believers (O Muhammad)’‘ meaning, those who obey what Allah has commanded and refrain from what He has prohibited. Ibn Jarir reported that Ata’ said, or related it to Ibn Abbas, ”…and send for your own selves beforehand’‘ means, mention Allah’s Name, by saying, ‘Bismillah’, before having sexual    intercourse.” (At-Tabari 4:417) Al-Bukhari also reported that Ibn Abbas narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:

”If anyone of you on having sexual relations with his wife said: ‘In the Name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e., the coming offspring) from Satan,’ and if it is destined that they should have a child then, Satan will never be able to harm him.” (Fath Al-Bari 9:136)

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