Bukhari

� Fiqh al-Hadith
The deniers of hadith, while objecting, say: SA His statement: Third hadith: «عن ابن عمر: فاتوا حرثكم أني شئتم قال يأتيها في» In this hadith, Imam Bukhari rahimahullah has omitted the genitive (majrur) of «”في“», and that is «”دبر“», and this is contrary to such-and-such hadith. EA {أقول :} O Sir! This is not a hadith but rather the athar (narration) of Ibn Umar radi Allahu anhuma, and the genitive of «”في“» is not «”دبر“», but rather «”فرج“». Thus, Hafiz Ibn Hajar rahimahullah writes in Fath al-Bari that Imam Humaydi, in his book «”جمع بين الصحيحين“», has transmitted this athar with the phrase «”يأتيها فى الفرج“», and the praised Hafiz says: I have seen the manuscript of Saghani, in which Barqani has added the genitive of «”في“» as «”فرج“». 1

Thus, this is also the view of Imam Bukhari rahimahullah, and in this hadith, there are several indications for considering the genitive of «”في“» as «”فرج“»:
First: That in the narration of the athar of Ibn Umar in which there is explicit mention of «”في الدبر“», Nafi' has denied this narration. 2
Second: That Salim bin Abdullah has transmitted the meaning of this statement of his father Ibn Umar as: «لا بأس أن يوتي فى فروجهن من أدبارهن» 3 [جواھر منیفہ : 100/2]
Third: That Sayyiduna Ibn Umar himself has denied this action in these words: «وهل يفعل ذلك أحد من المسلمين» 4 (Jawahir) — meaning, can any Muslim do this?
Fourth: That considering the genitive of «”في“» as «”دبر“» would be contrary to the implication of the verse “«حرث لكم»”.
Fifth: That according to your claim, this would necessitate opposition to many ahadith. 5
All these indications clearly show that in the hadith of Bukhari, the genitive of «”في“» is «”فرج“» and not «”دبر“».

As for why Imam Bukhari rahimahullah did not mention the genitive of «”في“» as «”فرج“», the answer is that since the genitive of «”في“» is not only «”فرج“» but also «في فروجهن من أدبارهن», therefore, mentioning it was considered distasteful, and this is the utmost in refinement and wisdom. 6
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1 However, later Hafiz Ibn Hajar rahimahullah refuted the extraction of the genitive of «”في“» as «”فرج“», and considered Humaydi’s mentioning of «”فرج“» as genitive to be his own understanding and contrary to the explicit narration. [فتح الباری:189/8]
2 See: [السنن الکبریٰ للنسائی:315/5، شرح معاني الآثار:42/3]
3 [تفسير البغوي:259/1 شرح معاني الآثار:42/3]
4 [سنن الدارمي:277/1، شرح معاني الآثار:41/3، غريب الحديث للخطابي:400/2]
5 Hafiz Ibn Hajar rahimahullah, regarding the ahadith reported about «تحريم إتيان فى الدبر», writes: «قلت لكن طرقها كثيرة فمجموعها صالح للاحتجاج به، ويؤيد القول بالتحريم أنا لو قدمنا أحاديث الإباحة، للزم أنه أبيح بعد أن حرم، والأصل عدمه، فمن الأحاديث الصالحة الإسناد حديث خزيمة بن ثابت أخرجه أحمد والنسائي وبن ماجة وصححه بن حبان وحديث أبى هريرة أخرجه أحمد والترمذي وصححه بن حبان أيضا وحديث بن عباس وقد تقدمت الإشارة إليه وأخرجه الترمذي من وجه آخر بلفظ لا ينظر الله إلى رجل آتي رجلا أو امرأة فى الدبر وصححه ابن حبان أيضا وإذا كان ذلك صلح أن يخصص عموم الآية.» [فتح الباري:191/8، التلخيص الحبير:179/3، إرواء الغليل:68/7، برقم:2006]
6 Also, Hafiz Ibn Hajar rahimahullah, while explaining the reason for not mentioning the genitive, says: «وهذا الذى استعمله البخاري، نوع من أنواع البديع يسمى الاكتفاء، ولا بدله من نكتة يحسن سببها استعماله» [فتح الباري:190/8]

Hadith Commentary:
In the aforementioned verse, the phrase ﴿any way you wish﴾ means that you may have intercourse with your wife in whatever manner you desire—lying down, sitting, or standing.

The word "harthukum" (your tilth) indicates that what is meant is not anal intercourse (wati fi al-dubr), because the anus is not a place of cultivation (tilth).

This verse was revealed in refutation of the Jews, who used to say that if a man has intercourse with his wife from behind in her private part, the child will be born cross-eyed. Those who have derived the permissibility of anal intercourse (wati fi al-dubr) from this verse, their inference is not correct.

The curse of Allah is upon those who have intercourse in the anus.

Tirmidhi has narrated from Ibn Abbas (radi Allahu anhu) that Allah will not look with mercy upon the person who has intercourse in the anus with a man or a woman.

This act is extremely filthy and contrary to human nature as well.

May Allah, the Most Pure, protect every Muslim from such evil deeds. Ameen.

Hadith Commentary:
➊
In the first hadith, both the verse and its reason for revelation are ambiguous, whereas in the second narration, the verse is specified but the word governed by "fi" after it has been omitted.
Imam al-Bukhari rahimahullah has employed here the rhetorical device of *iktifa* from the science of eloquence, which means that, considering what has preceded as sufficient, something is omitted for a particular reason.
From other narrations, it is understood that at this place, the word (duburiha) is omitted.
The reason for omitting it is that its mention is so repugnant that no one would wish to utter it by tongue or pen, and Allah knows best.

➋
Although Imam Humaydi rahimahullah, in his compilation (al-Jam‘ bayna al-Sahihayn), has mentioned (al-farj) after "fi", this approach is contrary to those narrations which are reported from Ibn ‘Umar radi Allahu anhu.
From these narrations, it is understood that Ibn ‘Umar radi Allahu anhu initially held the view permitting intercourse in the anus (wati’ al-dubur), but later retracted from this position.
Ibn ‘Umar radi Allahu anhu is not unique in narrating the reason for revelation of the mentioned verse; similar narrations are also found from Abu Sa‘id al-Khudri radi Allahu anhu. When Ibn ‘Abbas radi Allahu anhu learned of what was attributed to Ibn ‘Umar radi Allahu anhu, he refuted it, as clarified in a hadith.
Ibn ‘Abbas radi Allahu anhu said: May Allah forgive Ibn ‘Umar radi Allahu anhu. He was mistaken. In reality, the tribe of Ansar were idolaters who lived among a Jewish tribe who were People of the Book, and the Ansar acknowledged their superiority in knowledge and followed them in many of their practices. The People of the Book would only have intercourse with their wives in one manner, i.e., lying on their backs (or on their sides), so that the woman remained very much covered.
The Ansar had also adopted this practice. However, the tribe of Quraysh would spread their women and enjoy them in various ways—from the front, from behind, and lying on their backs as well.
When the Muhajirun came to Madinah and one of them married a woman from the Ansar, he began to have intercourse with her in his accustomed manner. The woman found this very objectionable and said:
“We were only approached in one way—lying on our backs or on our sides—so you should do the same. Otherwise, stay away from me.”
Their dispute escalated until it reached the Messenger of Allah sallallahu alayhi wa sallam. Thereafter, Allah the Exalted revealed this verse:
“Your wives are your tilth, so come to your tilth as you wish.” (al-Baqarah: 2/222)
Meaning: from the front, from behind, or lying on their backs, but the place must be the same—the vagina (farj), i.e., the front private part.
In any case, having intercourse with the wife in the place of excretion (the anus) is forbidden and an accursed act, because the Messenger of Allah sallallahu alayhi wa sallam said:
“He is accursed who has intercourse with his wife in her anus.” (Musnad Ahmad: 2/444)
In another hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“Allah will not look at the person who has sexual intercourse in the anus of a man or a woman.” (Jami‘ al-Tirmidhi, al-Rada‘, Hadith: 1165)
When intercourse during menstruation is prohibited because at that time the private part is a place of impurity, then how can it be permissible to have intercourse in a place that is always a site of impurity? Retraction from this view is also established from Ibn ‘Umar radi Allahu anhu, as Hafiz Ibn Kathir rahimahullah has narrated that when mention of intercourse in the anus was made before Ibn ‘Umar radi Allahu anhu, he said:
“Would any Muslim do such a thing?” (Ibn Kathir: 6/272)
In any case, our position in this matter is that what Ibn ‘Umar radi Allahu anhu said in his initial interpretation was his first view, which is established by authentic chains, but he later retracted from it, as is evident from the above hadith.
In light of the aforementioned ahadith, a man should avoid this evil act.
And a woman should also not obey her husband in this most evil act; if he asks her to do so, she should refuse.
And Allah knows best.

SA The deniers of hadith, while objecting to this hadith, say that it is understood from the hadith that “some people used to practice anal intercourse (aghlam).” EA SH Commentary: EH

❀ It is written in Sahih Bukhari that:
«حدثني إسحاق : أخبرنا النضر بن شميل : أخبرنا ابن عون عن نافع قال : كان ابن عمر رضي الله عنهما إذا قرأ القرآن لم يتكلم حتي يفرغ منه، فأخذت عليه يومًا فقرأ سورة البقرة حتي انتهي إلى مكان قال : تدري فيما أنزلت؟ قلت : لا، قال : أنزلت فى كذا وكذا ثم مضي۔ وعن عبدالصمد : حدثني أبى : حدثني أيوب عن نافع عن ابن عمر ﴿فَأْتُوْا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ﴾ قال : يأيتها فى . رواه محمد بن يحيٰي بن سعيد عن أبيه عن عبيدالله عن نافع عن ابن عمر .»
Ishaq (bin Rahwayh) narrated to us a hadith: Nadr bin Shumail informed us: (Abdullah) Ibn ‘Awn informed us, who narrates from Nafi‘, who said: Whenever Ibn ‘Umar radi Allahu anhuma would recite the Qur’an, he would not speak until he finished the recitation. One day I brought the (Qur’an) before him, so he recited Surah al-Baqarah. When he reached a certain place, he said: “Do you know about whom this was revealed?” I said: “No.” He said: “It was revealed about such-and-such people.” Then he resumed (his recitation).

❀ ‘Abd al-Samad (bin ‘Abd al-Warith) narrates: My father (‘Abd al-Warith) narrated to me a hadith: Ayyub (al-Sakhtiyani) narrated to me, who narrates from Nafi‘, who narrates from Ibn ‘Umar. He, in the explanation of «فَأْتُوْا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ» “Come to your tilth as you wish” [البقرة : 223], said: ... I came.

❀ It is narrated by Muhammad bin Yahya bin Sa‘id (al-Qattan) from his father, from ‘Ubaydullah (bin ‘Umar), from Nafi‘, from Ibn ‘Umar. [صحيح بخاري : 4526، 4527]

↰ From this detail, it is clear that the words “some people used to practice anal intercourse (aghlam)” are not present at all in this narration; therefore, the denier of hadith has lied about Sahih Bukhari.

The meaning of this statement of Sayyiduna Ibn ‘Umar radi Allahu anhuma is that one should have intercourse with one’s wife in the place where a child is born. See: Sahih Bukhari, translated and explained by Muhammad Dawood Raz [100/6], published by Maktabah Qudusiyyah, Lahore, and al-Sunan al-Kubra by al-Nasa’i [8978 وسنده حسن، دوسرا نسخه : 8929]

↰ Therefore, to establish the permissibility of sodomy (liwat) from this statement is a great lie.

Hadith Commentary:
➊
In the first hadith, both the verse and its reason for revelation are ambiguous, whereas in the second narration, the verse is specified but the word governed by "fi" after it has been omitted.
Imam al-Bukhari rahimahullah has employed here the rhetorical device of *iktifa* from the science of eloquence, which means that, considering what has preceded as sufficient, something is omitted for a particular reason.
From other narrations, it is understood that at this place, the word (دُبُرِهَا) "her anus" is omitted.
The reason for omitting it is that its mention is so repugnant that no one would wish to utter it by tongue or pen, and Allah knows best.

➋
Although Imam Humaydi rahimahullah, in his compilation (al-Jam‘ bayna al-Sahihayn), has mentioned (الفَرَج) "the vagina" after "fi," this approach is contrary to those narrations which are reported from Ibn ‘Umar radi Allahu anhu.
From those narrations, it is understood that Ibn ‘Umar radi Allahu anhu initially held the view permitting anal intercourse, but later retracted from this position.
Ibn ‘Umar radi Allahu anhu is not unique in narrating the reason for revelation of the mentioned verse; similar narrations are also found from Abu Sa‘id al-Khudri radi Allahu anhu. When Ibn ‘Abbas radi Allahu anhu learned of what was attributed to Ibn ‘Umar radi Allahu anhu, he refuted it, as clarified in a hadith.
Ibn ‘Abbas radi Allahu anhu said: May Allah forgive Ibn ‘Umar radi Allahu anhu. He was mistaken. In reality, the tribe of Ansar were idolaters who lived among a Jewish tribe who were People of the Book, and the Ansar acknowledged their superiority in knowledge and followed them in many of their practices. The People of the Book would only have intercourse with their wives in one manner, i.e., lying on their backs (or on their sides), so that the woman remained very much covered.
The Ansar had also adopted this practice. However, the tribe of Quraysh would spread their women and enjoy them in various ways—front, back, and lying on their backs as well.
When the Muhajirun came to Madinah and one of them married a woman from the Ansar, he began to have intercourse with her in his usual manner. The woman found this very objectionable and said:
“We were only approached in one way—lying on our backs or on our sides—so you should do the same. Otherwise, stay away from me.”
Their dispute escalated until it reached the Messenger of Allah sallallahu alayhi wa sallam. Then Allah revealed this verse:
“Your wives are your tilth, so come to your tilth as you wish.” (al-Baqarah: 2/222)
Meaning: from the front, from behind, or lying on their backs, but the place must be the vagina (farj), i.e., the front private part.
In any case, having intercourse with the wife in the place of excretion (the anus) is forbidden and an accursed act, because the Messenger of Allah sallallahu alayhi wa sallam said:
“He is accursed who has intercourse with his wife in her anus.” (Musnad Ahmad: 2/444)
In another hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“Allah will not look at the person who has sexual intercourse in the anus of a man or a woman.” (Jami‘ al-Tirmidhi, al-Rada‘, Hadith: 1165)
When intercourse during menstruation is prohibited because at that time the private part is a place of impurity, then how can it be permissible to have intercourse in a place that is always a site of impurity? Retraction from this view is also established from Ibn ‘Umar radi Allahu anhu, as Hafiz Ibn Kathir rahimahullah has narrated that when the mention of anal intercourse was made before Ibn ‘Umar radi Allahu anhu, he said:
“Would any Muslim do such a thing?” (Ibn Kathir: 6/272)
In any case, our position in this matter is that what Ibn ‘Umar radi Allahu anhu said in his initial interpretation was his first view, which is established by authentic chains, but he later retracted from it, as is evident from the above hadith.
In light of the aforementioned ahadith, a man should avoid this evil act.
And a woman should also not obey her husband in this most evil act; if he asks her to do so, she should refuse.
And Allah knows best.

Hadith Commentary:
The meaning is that you may have intercourse with your wives lying down, sitting, or standing—however you wish.
To have intercourse in the anus (dubr) is, according to Islamic law, absolutely forbidden and contrary to human nature.
This is an act regarding which many ahadith have been reported condemning it.
It was the act of the people of Lut (alayhis salam) that they committed indecency with boys.
Allah, the Exalted, sent such a punishment upon them that He overturned their towns and made them a lesson for such evildoers.
Even today, many people, by becoming involved in such vile habits, are becoming deserving of the curse of Allah.

Hadith Commentary:
➊
Apparently, it seems that the hadith is in accordance with the narration of Ibn Umar (radi Allahu anhu), but in reality, this is not the case. Because in one narration, it is clarified that when a man has intercourse with his wife in her private part from the rear, the Jews used to say that a cross-eyed child would be born from this. In another narration, it is stated that she would become pregnant.
(Sahih Muslim, Kitab al-Nikah, Hadith: 3536. (1435))
The words regarding pregnancy are an indication that the man is having intercourse with his wife in her private part (farj).
Because pregnancy does not occur from intercourse in the anus (dubr).
Hafiz Ibn Hajar (rahimahullah) has quoted the words of Allamah Isma‘ili (rahimahullah) as follows:
A woman is made to sit on her knees and intercourse is performed with her in her private part from the rear.
(Fath al-Bari: 8/241)

➋
In summary, the aforementioned narrations support the interpretation of the verse as explained by Ibn Abbas (radi Allahu anhu), in which he refuted the interpretation given by Ibn Umar (radi Allahu anhu).

➌
It should be clear that Allah Ta‘ala has declared the statement of the Jews to be false and a baseless superstition, and has permitted husband and wife to enjoy each other in every way, provided that intercourse in the anus (wati fi’d-dubr) is avoided, because this is the act of the people of Lut, upon whom Allah Ta‘ala sent such a punishment that their towns were turned upside down. Furthermore, it is also a condition that such enjoyment is also prohibited during the days of menstruation (hayd).
And Allah knows best.