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Anal Intercourse
I heard Ghamidi sb and Dr Shehzad Saleem about Anal Intercourse. Read all previous discussions on this platform. The question I have is how does we get that our fitrah is against the Anal Intercourse? Also in this video https://youtu.be/DlLeOHiLWE4
Mufti Abu Layth is citing that there are narrations from Sahaba about permissibility of Anal Intercourse. So are there any ? Or if there are then correct interpretation of those narrations.
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10 Replies
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Anal Intercourse
updated 2 years, 9 months ago
6 Members
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10
Replies
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Our nature is to dislike anything unclean. Please ask Mufti Abu Layth for references. There are no narrations in my knowledge that make this act permissible.
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Understood
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In the history of mankind this happened very rarely and by only a few bunch of people
Even today this has not been accepted as natural
The popular trend of every age has been against this
This has been tolerated as freedom of choice in this era as well but not as natural phenomenon
Islam is the religion of purity and heaven is for the pure people
How can a decent and dignified person can accept this filth. ?
There every source of Deen goes against this
God knows the best
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Yes sounds logical.
Jazakallah for your input
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﴿وَیَسۡـَٔلُونَكَ عَنِ ٱلۡمَحِیضِۖ قُلۡ هُوَ أَذࣰى فَٱعۡتَزِلُوا۟ ٱلنِّسَاۤءَ فِی ٱلۡمَحِیضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ یَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَیۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ یُحِبُّ ٱلتَّوَّ ٰبِینَ وَیُحِبُّ ٱلۡمُتَطَهِّرِینَ﴾ [البقرة ٢٢٢]
﴿نِسَاۤؤُكُمۡ حَرۡثࣱ لَّكُمۡ فَأۡتُوا۟ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ وَقَدِّمُوا۟ لِأَنفُسِكُمۡۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّكُم مُّلَـٰقُوهُۗ وَبَشِّرِ ٱلۡمُؤۡمِنِینَ﴾ [البقرة ٢٢٣]
These two ayaat are important. The first one seems to imply that we should only approach them where Allah has commanded us. The next one however, makes it seem like we can do whatever we want. Could this be one of the examples of naasikh mansukh?
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وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّهُ إِنَّ اللّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ وَقَدِّمُواْ لأَنفُسِكُمْ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّكُم مُّلاَقُوهُ وَبَشِّرِ الْمُؤْمِنِينَ
And they ask you concerning women’s courses. Tell them: “They are an impurity. So keep away from women in their courses and do not approach them until they have cleansed themselves from blood. But when they have purified themselves after taking a bath, approach them in the manner the Almighty has directed you [in your instincts]. Indeed, Allah loves those who constantly repent and keep themselves clean.” These women of yours are your cultivated land; go, then, into your lands in any manner you please [and through this] plan for the future[1] [of both this and the next world] and remain fearful to God. And bear in mind that you shall necessarily meet Him [one day]. And [O Prophet!] Give good tidings [of success and salvation] to the believers [on that Day]. (2:222-223)
The Quranic words are: فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمْ اللَّهُ (go to them from where God has enjoined you). This guidance is ingrained in human nature and from this aspect it, no doubt, is a directive of the Almighty. If a person violates this directive he in fact violates a very obvious directive of the Almighty, and, as a result, will have to face punishment from Him.
The metaphor of “cultivated land” is employed by the Quran to explain what is stated in the previous verses. Imam Amin Ahsan Islahi comments on this in the following words:
One very apparent reason for using this metaphor is the fact that just as for a cultivated land it is essential on the part of the farmer that seeds be sown in the appropriate season at the right time, and no farmer disregards the principle that they be sown within the fields and not scattered outside them, similarly it is a norm of human instinct that one should not approach a lady for sexual intercourse during the menstrual cycle or in an unnatural way because the period of menses is a time during which women are frigid and not inclined, while unnatural intercourse is a painful and wasteful activity. Therefore, people who have not perverted their nature cannot indulge in such an activity.(Amin Ahsan Islahi,Tadabbur-i Quran vol. 1, 527)
While explaining the expression أَنَّى شِئْتُمْفَأْتُوا حَرْثَكُمْ (go then, into your lands in any manner you please), Islahi goes on to write:
… [this] alludes simultaneously to two things: on the one hand, it refers to the liberty, freedom and free manner with which a farmer approaches his land, and on the other hand refers to the responsibility, caution and care which he must exercise in approaching his land. The word حَرْثٌ refers to the latter and the word أَنَّى شِئْتُمْ to the former. It is both this liberty and caution which ascertain the correct behaviour of a husband with his wife in this regard.
Everyone knows that the real bliss of married life is the freedom a person has in intimate affairs barring a few broad restrictions. The feeling of this freedom has a great amount of euphoria around it. When a person is with his wife in intimate moments, Divine will seems to be that he be overcome with emotions but at the same time it is pointed out to him that he has come into a field and an orchard; it is no wasteland or a forest. He may come to it in whatever manner and in whatever way whenever he pleases, but he must not forget that he has landed in his orchard. The Qur’an has no objection on the discretion, choice and majesty with which he approaches his field if he knows full well where he is going and in no way is oblivious of this reality.(Amin Ahsan Islahi,Tadabbur-i Quran vol. 1, 527)
(Excerpt from Meezan: Javed Ahmed Ghamidi)
(Translated by Dr. Shehzad Saleem)
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First of all- the arabic word أذى as far as I am aware does not mean impurity; it means pain.
The issue is the relation between the verses. I agree that the primary one implies that vaginal intercourse is the one that is allowed because that’s the ‘natural’ way.
However if this is taken to be a restriction then the second ayah saying ‘approach them however you want’ becomes meaningless. Islahi sahab has written a paragraph but barely said anything about this. If there is only one passageway to approach your wife then how can one approach them however they want?
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There is no contradiction, as the sentence ‘approach them however you want’ applies to the place described as ‘cultivated land/farmland’ etc. and it only refers to one place. So there was no need to explain it any further.
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If I say ‘here is a pen use it on this specific paper’, then I say in the next sentence ‘use the pen on whatever paper you want’ then there is a contradiction.
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Sorry for intruding here, Ahmad. But is it possible that you have a false analogy?
In my view, a more correct analogy would be:
‘Here is a pen use it on this specific paper’
‘Use the pen however you want’
In this case, the first statement is to use ‘the pen on a specific paper’. By virtue of being the first statement on a topic that is still being discussed, it has already determined the limitations under which all subsequent and relevant statements of the topic must function. So, although the statement ‘Use the pen however you want’ is true, it must function under the limitation that ‘the pen’ is used on a ‘specific paper’. Use the pen however you like (as long as it’s being used on a specific paper).
In my view, if your analogy were true, then the phrase ‘approach them however you want’ would once again make reference to the ‘place’ which can be approached, where a term that specifically contradicts “cultivated land/farmland” would have been used. This is because my understanding is that you’re equating ‘paper’ to ‘place/cultivated land/farmland”.
Please let me know if I’m wrong!
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