Why Anal Sex Is Halal in Islam: 11 Brilliant Points
By C J Ahmed
25/07/2020
Anal sex is generally known to be the sexual act where the male penis is Inserted into the anus. Anal sex has a broad definition according to the preference of people and it does not necessarily mean inserting the penis in to the anal canal. Insertion of various objects such as sex toys or strap-on are also forms of anal sex.
Anal sex is a very controversial topic and most scholars forbid it stating that the wisdom behind the prohibition of anal sex is due to the fact that the anus is a place of filth where human excreta is exited. Both Sunni and Shia scholars forbid anal sex except for a few who discourage it greatly.
25/07/2020
Anal sex is generally known to be the sexual act where the male penis is Inserted into the anus. Anal sex has a broad definition according to the preference of people and it does not necessarily mean inserting the penis in to the anal canal. Insertion of various objects such as sex toys or strap-on are also forms of anal sex.
Anal sex is a very controversial topic and most scholars forbid it stating that the wisdom behind the prohibition of anal sex is due to the fact that the anus is a place of filth where human excreta is exited. Both Sunni and Shia scholars forbid anal sex except for a few who discourage it greatly.
Now the question is, from where does the evidence on anal sex being haram Comes from? The answer is in the hadiths and the debate about the authenticity of these hadiths which forbid anal sex has been raging for centuries. Many
modern day scholars rely on the authentication of scholars like sheikh Naseeruddin al Albani (Raheemahullah) and Imam Arnaut but we should understand that there are multiple scholars who have graded these same hadiths as extremely weak and in this article I would like to give you eleven proven points by explaining why anal sex could not be haram based on the earlier contemporary scholar's weakening all these hadiths based on the chain of narrators. You the reader is given the choice to make your own conclusion after reading this article. A very large group of prominent scholars such as imam Bukhari, Tirmidhi and others have declared all the narrations which prohibit anal sex as inauthentic narrations.
Point-1- Hadiths narrated in Tirmidhi
Ali(rali) narrated that the prophet (sal) said,
"Do not enter your women in their behinds"
(Jami at Tirmidhi-1166)
The above hadith has many weaknesses and one of the narrators of this hadith is Abu Muawiyah who reports from `Asim Al-Ahwal. Imam Dahabi said in his nook, Meezaan al-Ai`tidaal" the following,
"Ibn Kharraash says: It is said that when he (Abu Mu`awiyah) reports from al-A`mash, he is reliable and when he reports from anyone other than him, he is not very reliable. In the same way, Abd Allah ibn Ahmad ibn Hanbal
has said that he heard his father (Ahmad ibn Hanbal) say that he (Abu Muawiyah) is not reliable when he reports from anyone other thanal-A`mash. He doesn't remember these reportings well."
In the isnad of this hadith, there is another narrator who is, Asim-al-Ahwal who also known as Asim ibn Sulaiman. Imam Dahabi said the following in his book, Meezaan
al-Ai`tidaal",
"Hammad said: "I told Humaid that `Asim had reported to me on his (Humaid's)
authority such and such narrative. Humaiddid not even know him (`Asim)"
Apart from this, Yahya al-Qattaan has said that Asim was not a haafiz. Abd al-Rahmaan ibn al-Mubarak has said that ibn `ulayyah said that
"Every person with the name `Asim ibn Sulaiman has something wrong with his memory. Imam Abu Ahmad Al-Haakim has said that in their sight he was not a hafiz and ibn Idrees did not accept his narrations because of his poor memory and because something wrong with his character. There iis another narration with the same matn (text) but with a different chain of narrators and one of the narrators, Abd al Malik ibn Muslim is not reliable. Ibn Hajar al Asqalani said the following,
"Ibn Abd al-Burr, in his book "al-Istee`aab", while commenting on Amr ibn
Maimoon al-Awadiy has said that Abd al-Malik ibn Muslim and `Eesa ibn
Hittaan are not among those whose narratives evidence of the Prophet(sal).
Point-2-Hadith of Ibn Abbas(rali) And More Weak Narrations
There is another hadith narrated in Tirmidhi where ibn Abbas(rali) narrated that the prophet (sal) said,
"Allah will not look at a man who enters a man or a woman in the behind.”
(Tirmidhi)
Imam Tirmidhi graded it authentic but it should be noted that one of the narrators by the name of Sulaiman ibn Hayyaan, who too goes by the name of Abu Khalid al-Ahmar is weak. Imam ibn Hajar in his
book "Tehzeeb al-Tehzeeb", said the following,
"Ibn `Adiy has said that he has reported a number of good hadith and because
of his poor memory he has also committed a lot of mistakes and errors. He
is actually, as Ibn Mu`een has said, a truthful person but he is not an evidence". There is another narrator in this hadith known as al Dhahhaak ibn abd Allah ibn Khalid was too a weak narrator. Imam ibn Hajar al Asqalani raheemaullah in his book, "Tehzeeb al-Tehzeeb" said the following about Al Dhahak ibn Uthman,
"Ibn Abd al-Burr has said that he was prone to mistakes, he does not
evidence".
Ibn Hajar also continued saying the following about this narrator,
"And Abu Zur`ah has said that he is not a reliable narrator. And Abu
Hatim has said that... his reports do not evidence"
There is another hadith narrated in Musnad Ahmed and Tirmidhi and the Prophet (sal) said,
"You may enter your women in any style from front or behind, but keep away from the anus and the menstrual periods"
In this hadith, there is one narrator by the name of Yaqoob ibn abd Allah al Ash 'ary and Zahabiy has quoted from Darqutni as saying that this particular narratoer is not reliable as mentioned in ""Meezaan al-Ai`tidaal". Ja'far ibn abi al- Mugheerah reported from Saeed bn Jubair who is a weak narrator and Imam Dahabi in his book "Meezaan al-Ai`tidaal said the following quoting ibn Mundah as saying,
"He is not strong in case of Sa`eed ibn Jubair".
Point-3-The Hadith cursing The One Entering a Woman in The Anus
There are several more hadiths which have weak narrations and the below hadith is one. Abu Hurayrah(rali) narrated that the prophet(sal) said,
"He who has intercourse with his wife through her anus is accursed"(Abu-Dawud)Sheikh Alabni graded this hadith as Hasan(Good) using collaborating reports but we should understand that this hadith has many weaknesses which will never be pointed out by those who are against anal sex. In this hadith one of the Isnad is a person called Suhail ibn Abi Salih who is a weak narrator. Imam Dahabi in his book "Meezaan al-Ai`tidaal" mentions about Suahil. He said,"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 as evidence [for an actual saying of the Prophet (sal) Abu Haatim
has said that his (Suhail's) hadith may be quoted but they cannot be taken as evidence. He further says,"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. There are also similar narrations narrated in Bulugh al Maram-Book 8, Hadith 56 and the wording taken from Nasai and all these narrations have weaknesses because they are Mursal(incomplete) and the link is missing after a Tabi.
Point-4-Hadiths Narrated in Other Books of Hadith
There are several more hadiths which are narrated and all of them have weaknesses. Let me explain some of them below.
Khuzaymah ibn Thabit (rali) narrated that the prophet (sal) said,
"Allah is not too shy to tell the truth” three times. “Do not have intercourse with women in their back passages"
(Ibn Majah and Musnad Ahmed)
The above hadith was graded as sahih by Sheikh Albani in Sahih Ibn Majah but we should also look at the criticisms this hadith has too. One of the narrators of this hadith is Hajjaaj ibn Artaah and Imam Dahabi in his book "Meezaan al-Ai`tidaal said the following,
"And Ibn Mu`een has said that he is not very strong (in reliability) he was truthful but used to ascribe narratives (wrongly) to people. And Yahya ibn Ya`laa has said that Zayedah directed us to ignore the narratives of Hajjaj
ibn Artaah. Imam al-Nasai and Darqutni has said that he (Hajjaj) was not strong (in reliability).
And Al-Darqutniy has said that he is not used as evidence"
Another weak narrator in this hadith is Amr ibn Shu`aib. Imam al-Dhahabi in his "Meezaan
al-Ai`tidaal":said the following,
"And `Ubaid al-Aajiriy has said that Abu Dawud was asked whether narratives of Amr ibn Shu`aib which he reports on the authority of his father who reports on the authority of his father can be used as evidence (for a saying of the Prophet (sal) He (Abu Dawud) replied: No, not even half an evidence. And Ali has said that Yahya al-Qattaan has said that we hold the hadith reported by Amr ibn Shu`aib to be insignificant."
Abd Allah ibn Haramiy is another weak narrator in this hadith and Imam ibn Hajar al Asqalani said the following in his book "Tehzeeb
al-Tehzeeb",
"He (Abd Allah ibn Haramiy) has reported a single hadith from Khuzaimah ibn
Thabit regarding the prohibition of entering women in their anus. And there
are a lot of weaknesses in the chain of narrators of this hadith."
Proof-5-Ibn Taymiyya's View
Shiekh ul Islam Ibn Taymiyyah (Raheemaullah) mentioned the following about the salaf allowing anal sex he said the following,"And those people (Awliyah) even though there was friendship and fear of
Allah (swt) and His love in their hearts and seeking nearness to Him due to
which they became superior to those who could not reach their position.
However, they are not better than those of great Salaf who fought in
fitnah. And there were among Salaf groups who permitted intoxicant drinks
and groups who permitted interest and Mutah and groups who permitted
intercourse in the anus, as Abdullah ibn Al-Mubarak says: "A man has been
raised in Islam and he has left behind good and righteous legacies and he
has errors and mistakes, but we do not follow them in their errors and
mistakes."(Al-Istiqama-Vol-1,Page number 219)
The above is the opinion of Ibn Taymiyyah and although this is not to be taken as a source, it should be understood that not allthe salaf were unanimous on the issue of anal sex.
Proof-6-Imam Qurtubi's View
Imam Qurtubi was a leading salaf scholar and he said the following in his tafsir,
"A group held the opinion that having sex in the posterior (of a woman) is
permissible. And of those to whom this opinion has been attributed are:
Sa'eed bin Al-Musayyib, Nafi, ibn Umar, Muhammad bin Ka'b Al-Quradhi and
Abd Al-Malik bin Al-Majishoon...and ibn Al-Arabi mentioned that ibn Sha'ban
assigned the permissibility of this to a large group of the Sahaba and
Tabi'een, and also to Malik from many narrations."
(Tafsir Al-Qurtubi. Vol-4, Page-8)
Proof-7-Ibn Arabi al Maliki's View,
Imam ibn Arabi al Maliki said the following,:"The scholars disagreed about having sex with in a woman in her posterior. Alarge group permitted it, and ibn Shi'ban gathered that in the book "Jima
Al-Niswan wa Ahkam Al-Qur'aan" and he assigned the permissibility of this
to a large group of the companions and Tabi'een, and also to Malik from
many narrations.(Ahkam Al-Qur'aan. Vol-1, Page- 238)
Proof-8-Imam Shawkani's View
Imam Shawkani in his tafsir said the following with regards to anal sex,"From Nafi, who said: I recited the verse {your women are your tilth} one day, so ibn Umar said: "Do you know regarding what this verse was revealed?" I said: "No." He said: "It was revealed about having intercourse in the posterior of women." And Al-Bukhari narrated from ibn Umar, that he said: "(So approach your women as you wish), meaning in the posterior." And this was narrated from ibn Umar through many routes. And in the narration of Al-Darqutni that Nafi said to ibn Umar: "From behind in her front part?"
Ibn Umar said: "No, just in her posterior." And ibn Rahawayh, Aboo Ya'la and ibn Jarir Al-Tahawi, and ibn Mardawayh narrated with all good chain of narrators from Aboo Sa'eed Al-Khudri, that a man had sex with his wife in her posterior. So the people rebuked him for that, so then the verse was revealed. And Al-Bayhaqi narrated in his 'Sunan' from Muhammad bin Ali, who said: I was with Muhammad bin Ka'b Al-Qaradhi, when a man came to him and
said:
"What do you say ab out having sex with women in their posterior?" So he said: "This is a Shaykh of Quraysh, so ask him." And he referred to Abdallah bin Ali bin As-Sa'ib. He said: "Nasty, even if it is permissible." The verdict of that being permissible has been narrated from Mohammad bin Al-Munkadir, according to ibn Jarir. And from ibn Abi Mulayka according to ibn Jarir also. And from Malik bin Anas according to ibn Jarir, Al-Khateeb and others. And from Al-Shafi'i according to Al-Tahawi, Al-Hakim and
Al-Khateeb."
(Fath Al-Qadir. Vol-1, Page-401)
Proof-9-Ibn Umar (rali)'s View
Imam Tabari said the following in his most authentic tafsir with regards to the verse "Your wives are a tilth for you, so go to your tilth " (Al-Quran-2:223)
"Naf'i narrated that ibn Umar said: "(Your wives are as a tilth unto you; so
approach your tilth when or how ye will) in the anus."
(Tafsir Al-Tabari Jamia Al-Bayan An Ta'wil Al-Qurann-Vol-3, Page number
752 - 753).
Proof-10-Hadith of The Menstruating Woman and The Soothsayer
This hadith is also a famous hadith which has many weaknesses. Abu Hurayrah (rali) narrated,The prophet (sal) said,"Whoever engages in sexual intercourse with a menstruating woman, or a woman in her anus, consults a soothsayer, then he has disbelieved in what was revealed to Muhammad."
(Tirmidhi-135)
Imam Tirmidhi after relating this Hadith writes :
And Imam Bukhari weakened this Hadith from the way of its Isnad.
(Sunan Tirmidhi).
In his another Book (ilal al Kabir) he writes :
"I asked Bukhari about this Hadith, And he doesn't knew except it is narrated with this route and he have weakened it severely. We should understand that the scholars who forbid anal sex use the authentication of sheikh al Albani, Arnaut and others but I have provided the other side of the story so that you the reader can decide it for your self on whether Anal sex is haram or not based on the arguments of these scholars. We should be open minded on this issue with out taking sides and sticking only to one particular view.
Proof-11-Anal Sex is relative
When the term" anal sex" comes to mind the thing that pops up is inserting the penis inside the anus but this is not actually true. Anal sex could mean several things which are halal. The hadiths prohibiting anal sex as explained above does not mention that objects cannot be inserted in to the anus and what is apparent in these hadiths are about inserting the penis. Even if we agree that anal sex where penile penetration into the anus is haram, there are several ways you can have anal sex and below are few of the many examples.
1) Pegging
This is a form of anal sex where the woman wheres a strap on with a dildo fastened to it and inserts it in to the man’s anus. Anal sex unlike vaginal sex will only give pleasure to one partner and the other should resort to rubbing or various other means to pleasure oneself.
modern day scholars rely on the authentication of scholars like sheikh Naseeruddin al Albani (Raheemahullah) and Imam Arnaut but we should understand that there are multiple scholars who have graded these same hadiths as extremely weak and in this article I would like to give you eleven proven points by explaining why anal sex could not be haram based on the earlier contemporary scholar's weakening all these hadiths based on the chain of narrators. You the reader is given the choice to make your own conclusion after reading this article. A very large group of prominent scholars such as imam Bukhari, Tirmidhi and others have declared all the narrations which prohibit anal sex as inauthentic narrations.
Point-1- Hadiths narrated in Tirmidhi
Ali(rali) narrated that the prophet (sal) said,
"Do not enter your women in their behinds"
(Jami at Tirmidhi-1166)
The above hadith has many weaknesses and one of the narrators of this hadith is Abu Muawiyah who reports from `Asim Al-Ahwal. Imam Dahabi said in his nook, Meezaan al-Ai`tidaal" the following,
"Ibn Kharraash says: It is said that when he (Abu Mu`awiyah) reports from al-A`mash, he is reliable and when he reports from anyone other than him, he is not very reliable. In the same way, Abd Allah ibn Ahmad ibn Hanbal
has said that he heard his father (Ahmad ibn Hanbal) say that he (Abu Muawiyah) is not reliable when he reports from anyone other thanal-A`mash. He doesn't remember these reportings well."
In the isnad of this hadith, there is another narrator who is, Asim-al-Ahwal who also known as Asim ibn Sulaiman. Imam Dahabi said the following in his book, Meezaan
al-Ai`tidaal",
"Hammad said: "I told Humaid that `Asim had reported to me on his (Humaid's)
authority such and such narrative. Humaiddid not even know him (`Asim)"
Apart from this, Yahya al-Qattaan has said that Asim was not a haafiz. Abd al-Rahmaan ibn al-Mubarak has said that ibn `ulayyah said that
"Every person with the name `Asim ibn Sulaiman has something wrong with his memory. Imam Abu Ahmad Al-Haakim has said that in their sight he was not a hafiz and ibn Idrees did not accept his narrations because of his poor memory and because something wrong with his character. There iis another narration with the same matn (text) but with a different chain of narrators and one of the narrators, Abd al Malik ibn Muslim is not reliable. Ibn Hajar al Asqalani said the following,
"Ibn Abd al-Burr, in his book "al-Istee`aab", while commenting on Amr ibn
Maimoon al-Awadiy has said that Abd al-Malik ibn Muslim and `Eesa ibn
Hittaan are not among those whose narratives evidence of the Prophet(sal).
Point-2-Hadith of Ibn Abbas(rali) And More Weak Narrations
There is another hadith narrated in Tirmidhi where ibn Abbas(rali) narrated that the prophet (sal) said,
"Allah will not look at a man who enters a man or a woman in the behind.”
(Tirmidhi)
Imam Tirmidhi graded it authentic but it should be noted that one of the narrators by the name of Sulaiman ibn Hayyaan, who too goes by the name of Abu Khalid al-Ahmar is weak. Imam ibn Hajar in his
book "Tehzeeb al-Tehzeeb", said the following,
"Ibn `Adiy has said that he has reported a number of good hadith and because
of his poor memory he has also committed a lot of mistakes and errors. He
is actually, as Ibn Mu`een has said, a truthful person but he is not an evidence". There is another narrator in this hadith known as al Dhahhaak ibn abd Allah ibn Khalid was too a weak narrator. Imam ibn Hajar al Asqalani raheemaullah in his book, "Tehzeeb al-Tehzeeb" said the following about Al Dhahak ibn Uthman,
"Ibn Abd al-Burr has said that he was prone to mistakes, he does not
evidence".
Ibn Hajar also continued saying the following about this narrator,
"And Abu Zur`ah has said that he is not a reliable narrator. And Abu
Hatim has said that... his reports do not evidence"
There is another hadith narrated in Musnad Ahmed and Tirmidhi and the Prophet (sal) said,
"You may enter your women in any style from front or behind, but keep away from the anus and the menstrual periods"
In this hadith, there is one narrator by the name of Yaqoob ibn abd Allah al Ash 'ary and Zahabiy has quoted from Darqutni as saying that this particular narratoer is not reliable as mentioned in ""Meezaan al-Ai`tidaal". Ja'far ibn abi al- Mugheerah reported from Saeed bn Jubair who is a weak narrator and Imam Dahabi in his book "Meezaan al-Ai`tidaal said the following quoting ibn Mundah as saying,
"He is not strong in case of Sa`eed ibn Jubair".
Point-3-The Hadith cursing The One Entering a Woman in The Anus
There are several more hadiths which have weak narrations and the below hadith is one. Abu Hurayrah(rali) narrated that the prophet(sal) said,
"He who has intercourse with his wife through her anus is accursed"(Abu-Dawud)Sheikh Alabni graded this hadith as Hasan(Good) using collaborating reports but we should understand that this hadith has many weaknesses which will never be pointed out by those who are against anal sex. In this hadith one of the Isnad is a person called Suhail ibn Abi Salih who is a weak narrator. Imam Dahabi in his book "Meezaan al-Ai`tidaal" mentions about Suahil. He said,"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 as evidence [for an actual saying of the Prophet (sal) Abu Haatim
has said that his (Suhail's) hadith may be quoted but they cannot be taken as evidence. He further says,"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. There are also similar narrations narrated in Bulugh al Maram-Book 8, Hadith 56 and the wording taken from Nasai and all these narrations have weaknesses because they are Mursal(incomplete) and the link is missing after a Tabi.
Point-4-Hadiths Narrated in Other Books of Hadith
There are several more hadiths which are narrated and all of them have weaknesses. Let me explain some of them below.
Khuzaymah ibn Thabit (rali) narrated that the prophet (sal) said,
"Allah is not too shy to tell the truth” three times. “Do not have intercourse with women in their back passages"
(Ibn Majah and Musnad Ahmed)
The above hadith was graded as sahih by Sheikh Albani in Sahih Ibn Majah but we should also look at the criticisms this hadith has too. One of the narrators of this hadith is Hajjaaj ibn Artaah and Imam Dahabi in his book "Meezaan al-Ai`tidaal said the following,
"And Ibn Mu`een has said that he is not very strong (in reliability) he was truthful but used to ascribe narratives (wrongly) to people. And Yahya ibn Ya`laa has said that Zayedah directed us to ignore the narratives of Hajjaj
ibn Artaah. Imam al-Nasai and Darqutni has said that he (Hajjaj) was not strong (in reliability).
And Al-Darqutniy has said that he is not used as evidence"
Another weak narrator in this hadith is Amr ibn Shu`aib. Imam al-Dhahabi in his "Meezaan
al-Ai`tidaal":said the following,
"And `Ubaid al-Aajiriy has said that Abu Dawud was asked whether narratives of Amr ibn Shu`aib which he reports on the authority of his father who reports on the authority of his father can be used as evidence (for a saying of the Prophet (sal) He (Abu Dawud) replied: No, not even half an evidence. And Ali has said that Yahya al-Qattaan has said that we hold the hadith reported by Amr ibn Shu`aib to be insignificant."
Abd Allah ibn Haramiy is another weak narrator in this hadith and Imam ibn Hajar al Asqalani said the following in his book "Tehzeeb
al-Tehzeeb",
"He (Abd Allah ibn Haramiy) has reported a single hadith from Khuzaimah ibn
Thabit regarding the prohibition of entering women in their anus. And there
are a lot of weaknesses in the chain of narrators of this hadith."
Proof-5-Ibn Taymiyya's View
Shiekh ul Islam Ibn Taymiyyah (Raheemaullah) mentioned the following about the salaf allowing anal sex he said the following,"And those people (Awliyah) even though there was friendship and fear of
Allah (swt) and His love in their hearts and seeking nearness to Him due to
which they became superior to those who could not reach their position.
However, they are not better than those of great Salaf who fought in
fitnah. And there were among Salaf groups who permitted intoxicant drinks
and groups who permitted interest and Mutah and groups who permitted
intercourse in the anus, as Abdullah ibn Al-Mubarak says: "A man has been
raised in Islam and he has left behind good and righteous legacies and he
has errors and mistakes, but we do not follow them in their errors and
mistakes."(Al-Istiqama-Vol-1,Page number 219)
The above is the opinion of Ibn Taymiyyah and although this is not to be taken as a source, it should be understood that not allthe salaf were unanimous on the issue of anal sex.
Proof-6-Imam Qurtubi's View
Imam Qurtubi was a leading salaf scholar and he said the following in his tafsir,
"A group held the opinion that having sex in the posterior (of a woman) is
permissible. And of those to whom this opinion has been attributed are:
Sa'eed bin Al-Musayyib, Nafi, ibn Umar, Muhammad bin Ka'b Al-Quradhi and
Abd Al-Malik bin Al-Majishoon...and ibn Al-Arabi mentioned that ibn Sha'ban
assigned the permissibility of this to a large group of the Sahaba and
Tabi'een, and also to Malik from many narrations."
(Tafsir Al-Qurtubi. Vol-4, Page-8)
Proof-7-Ibn Arabi al Maliki's View,
Imam ibn Arabi al Maliki said the following,:"The scholars disagreed about having sex with in a woman in her posterior. Alarge group permitted it, and ibn Shi'ban gathered that in the book "Jima
Al-Niswan wa Ahkam Al-Qur'aan" and he assigned the permissibility of this
to a large group of the companions and Tabi'een, and also to Malik from
many narrations.(Ahkam Al-Qur'aan. Vol-1, Page- 238)
Proof-8-Imam Shawkani's View
Imam Shawkani in his tafsir said the following with regards to anal sex,"From Nafi, who said: I recited the verse {your women are your tilth} one day, so ibn Umar said: "Do you know regarding what this verse was revealed?" I said: "No." He said: "It was revealed about having intercourse in the posterior of women." And Al-Bukhari narrated from ibn Umar, that he said: "(So approach your women as you wish), meaning in the posterior." And this was narrated from ibn Umar through many routes. And in the narration of Al-Darqutni that Nafi said to ibn Umar: "From behind in her front part?"
Ibn Umar said: "No, just in her posterior." And ibn Rahawayh, Aboo Ya'la and ibn Jarir Al-Tahawi, and ibn Mardawayh narrated with all good chain of narrators from Aboo Sa'eed Al-Khudri, that a man had sex with his wife in her posterior. So the people rebuked him for that, so then the verse was revealed. And Al-Bayhaqi narrated in his 'Sunan' from Muhammad bin Ali, who said: I was with Muhammad bin Ka'b Al-Qaradhi, when a man came to him and
said:
"What do you say ab out having sex with women in their posterior?" So he said: "This is a Shaykh of Quraysh, so ask him." And he referred to Abdallah bin Ali bin As-Sa'ib. He said: "Nasty, even if it is permissible." The verdict of that being permissible has been narrated from Mohammad bin Al-Munkadir, according to ibn Jarir. And from ibn Abi Mulayka according to ibn Jarir also. And from Malik bin Anas according to ibn Jarir, Al-Khateeb and others. And from Al-Shafi'i according to Al-Tahawi, Al-Hakim and
Al-Khateeb."
(Fath Al-Qadir. Vol-1, Page-401)
Proof-9-Ibn Umar (rali)'s View
Imam Tabari said the following in his most authentic tafsir with regards to the verse "Your wives are a tilth for you, so go to your tilth " (Al-Quran-2:223)
"Naf'i narrated that ibn Umar said: "(Your wives are as a tilth unto you; so
approach your tilth when or how ye will) in the anus."
(Tafsir Al-Tabari Jamia Al-Bayan An Ta'wil Al-Qurann-Vol-3, Page number
752 - 753).
Proof-10-Hadith of The Menstruating Woman and The Soothsayer
This hadith is also a famous hadith which has many weaknesses. Abu Hurayrah (rali) narrated,The prophet (sal) said,"Whoever engages in sexual intercourse with a menstruating woman, or a woman in her anus, consults a soothsayer, then he has disbelieved in what was revealed to Muhammad."
(Tirmidhi-135)
Imam Tirmidhi after relating this Hadith writes :
And Imam Bukhari weakened this Hadith from the way of its Isnad.
(Sunan Tirmidhi).
In his another Book (ilal al Kabir) he writes :
"I asked Bukhari about this Hadith, And he doesn't knew except it is narrated with this route and he have weakened it severely. We should understand that the scholars who forbid anal sex use the authentication of sheikh al Albani, Arnaut and others but I have provided the other side of the story so that you the reader can decide it for your self on whether Anal sex is haram or not based on the arguments of these scholars. We should be open minded on this issue with out taking sides and sticking only to one particular view.
Proof-11-Anal Sex is relative
When the term" anal sex" comes to mind the thing that pops up is inserting the penis inside the anus but this is not actually true. Anal sex could mean several things which are halal. The hadiths prohibiting anal sex as explained above does not mention that objects cannot be inserted in to the anus and what is apparent in these hadiths are about inserting the penis. Even if we agree that anal sex where penile penetration into the anus is haram, there are several ways you can have anal sex and below are few of the many examples.
1) Pegging
This is a form of anal sex where the woman wheres a strap on with a dildo fastened to it and inserts it in to the man’s anus. Anal sex unlike vaginal sex will only give pleasure to one partner and the other should resort to rubbing or various other means to pleasure oneself.
2) Inserting Sex Toys into Your Anus
You can easily enjoy anal sex either by inserting various sex toys by yourself or being inserted by your partner. Because the anal cavity is not naturally built for pleasure unlike the vagina or the penis, inserting a sex toy such as a dildo or a man's penis will not make any difference when it comes to pleasure in your rectum.
You can easily enjoy anal sex either by inserting various sex toys by yourself or being inserted by your partner. Because the anal cavity is not naturally built for pleasure unlike the vagina or the penis, inserting a sex toy such as a dildo or a man's penis will not make any difference when it comes to pleasure in your rectum.
3) Using a Hollow Strap-on
The purpose of a Hollow strap-on is to facilitate the penis in to the hollow device so that the man can enjoy anal sex without inserting his bare penis. The hollow strap-on will act as the penis while the penis is covered by the hollow strap-on.
The purpose of a Hollow strap-on is to facilitate the penis in to the hollow device so that the man can enjoy anal sex without inserting his bare penis. The hollow strap-on will act as the penis while the penis is covered by the hollow strap-on.
Conclusion
From all the evidence I have provided, it is clear that the authentic hadith we have been fed forbidding anal sex by various website, videos, books etc. has another side that has not been discussed and that is the many weaknesses they contain. Anal sex is not haram and even if these hadiths by conclusion is Sahih, anal sex is relative and can be enjoyed in many ways. Trying to force fit one opinion is unacceptable.
From all the evidence I have provided, it is clear that the authentic hadith we have been fed forbidding anal sex by various website, videos, books etc. has another side that has not been discussed and that is the many weaknesses they contain. Anal sex is not haram and even if these hadiths by conclusion is Sahih, anal sex is relative and can be enjoyed in many ways. Trying to force fit one opinion is unacceptable.