Toggle above to switch between keyword search and direct hadith lookup
سنن دارمي
Darimi
من كتاب الطهارةFrom the Book of Purification
باب مَنْ أَتَى امْرَأَتَهُ في دُبُرِهَا:Chapter: One Who Has Anal Intercourse with His Wife
Hadith 1170
اُردوEn
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ عُثْمَانَ بْنِ الْأَسْوَدِ، عَنْ مُجَاهِدٍ، قَالَ: "مَنْ أَتَى امْرَأَتَهُ فِي دُبُرِهَا فَهُوَ مِنْ الْمَرْأَةِ مِثْلُهُ مِنْ الرَّجُلِ، ثُمَّ تَلَا: وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ سورة البقرة آية 222، أَنْ تَعْتَزِلُوهُنَّ فِي الْمَحِيضِ: الْفَرْجَ، ثُمَّ تَلَا: نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ سورة البقرة آية 223 قَائِمَةً، وَقَاعِدَةً، وَمُقْبِلَةً، وَمُدْبِرَةً فِي الْفَرْجِ".
Mujahid (may Allah have mercy on him) said: Whoever has intercourse with his wife in her anus, it is equivalent to intercourse with a man (i.e., sodomy). As evidence, he recited the verse: "And they ask you about menstruation. Say: It is harm, so keep away from women during menstruation and do not approach them until they are pure. But when they have purified themselves, then go to them from where Allah has ordained for you." [البقره 222/2] In this, it is clarified that during menstruation, keep away from women, that is, from the vagina. Then he recited this verse from Surah Al-Baqarah: "Your wives are your fields, so come to your fields as you wish." He explained that whether standing, sitting, lying on the back, or lying face down (on the stomach), in whatever way you wish, only have intercourse in the vagina (the private part from where menstruation comes, only there).
Brief Explanation
(Commentary on Hadith 1169)
In the explanation of this noble verse, Hafiz Salahuddin Yusuf has written a very beneficial footnote, which is both concise and a well-evidenced summary of these issues. For the general benefit, it is mentioned here with some adaptation and with thanks to the respected Maulana, hafizahullah.
After reaching puberty, the blood that comes to a woman during her monthly cycle is called menstruation (hayd), and sometimes, due to illness, blood comes contrary to the usual habit; this is called istihada, whose ruling is different from menstruation.
During the days of menstruation (hayd), prayer is excused for a woman and fasting is prohibited; however, making up the missed fasts later is necessary. For the husband, only sexual intercourse is forbidden, but kissing and embracing are permissible. Similarly, during these days, a woman can cook and do all other household work. However, among the Jews, a woman was considered completely impure during these days; they did not consider it permissible to mix with her or eat and drink with her. The noble Companions (radi Allahu anhum) asked the Messenger of Allah (sallallahu alayhi wa sallam) about this, so this verse was revealed, in which intercourse (during menstruation) was prohibited.
The meaning of “keep away” and “do not approach” is only sexual intercourse (Ibn Kathir and others) « ﴿فَإِذَا تَطَهَّرْنَ﴾ ». When they become pure, two meanings have been stated: one is that when the blood stops (i.e., even without performing the ritual bath [ghusl], they are considered pure), it is permissible for the husband to have intercourse with her. The second meaning is that after the blood stops, when she performs the ritual bath (ghusl) and becomes pure, only then is intercourse permissible. According to this second meaning, until the woman performs the ritual bath, intercourse remains prohibited.
Imam Shawkani rahimahullah has considered this second opinion to be the stronger one. In our view, both positions are practicable.
«﴿فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّٰهُ ...﴾» Go to them as Allah has commanded you.
That is, to have intercourse only through the specific private part (farj), because even during menstruation, the use of this was prohibited, and now after purification, the permission being given refers to this (farj, private part) only, not to any other part. From this, it is deduced that anal intercourse with a woman is prohibited, as is further clarified in the ahadith.
The Jews believed that if intercourse was done with a woman while she was lying on her stomach (from behind), the child would be born cross-eyed. In refutation of this, it is being said that intercourse may be done from the front (with her lying on her back), from behind (with her lying on her stomach), or on her side; in whatever manner you wish, it is permissible, but it is necessary that in every case, only the woman’s farj (private part) is used (i.e., the place from which blood comes and the child is born).
Some people deduce from this (in whatever manner you wish) that the anus is also included, so anal intercourse is also permissible. However, this is completely incorrect. When the Qur’an has described the woman as a tilth (cultivated land), its clear meaning is that only the place of cultivation is being referred to.
Come to your tilth as you wish, and this tilth (the place of procreation) is only the farj, not the anus. In any case, this is an unnatural act; in the hadith, it is called “minor sodomy” (liwatat sughra), and a person who uses his wife’s anus has been declared accursed.
(Reference: Ibn Kathir and Fath al-Qadir).
In the explanation of this noble verse, Hafiz Salahuddin Yusuf has written a very beneficial footnote, which is both concise and a well-evidenced summary of these issues. For the general benefit, it is mentioned here with some adaptation and with thanks to the respected Maulana, hafizahullah.
After reaching puberty, the blood that comes to a woman during her monthly cycle is called menstruation (hayd), and sometimes, due to illness, blood comes contrary to the usual habit; this is called istihada, whose ruling is different from menstruation.
During the days of menstruation (hayd), prayer is excused for a woman and fasting is prohibited; however, making up the missed fasts later is necessary. For the husband, only sexual intercourse is forbidden, but kissing and embracing are permissible. Similarly, during these days, a woman can cook and do all other household work. However, among the Jews, a woman was considered completely impure during these days; they did not consider it permissible to mix with her or eat and drink with her. The noble Companions (radi Allahu anhum) asked the Messenger of Allah (sallallahu alayhi wa sallam) about this, so this verse was revealed, in which intercourse (during menstruation) was prohibited.
The meaning of “keep away” and “do not approach” is only sexual intercourse (Ibn Kathir and others) « ﴿فَإِذَا تَطَهَّرْنَ﴾ ». When they become pure, two meanings have been stated: one is that when the blood stops (i.e., even without performing the ritual bath [ghusl], they are considered pure), it is permissible for the husband to have intercourse with her. The second meaning is that after the blood stops, when she performs the ritual bath (ghusl) and becomes pure, only then is intercourse permissible. According to this second meaning, until the woman performs the ritual bath, intercourse remains prohibited.
Imam Shawkani rahimahullah has considered this second opinion to be the stronger one. In our view, both positions are practicable.
«﴿فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّٰهُ ...﴾» Go to them as Allah has commanded you.
That is, to have intercourse only through the specific private part (farj), because even during menstruation, the use of this was prohibited, and now after purification, the permission being given refers to this (farj, private part) only, not to any other part. From this, it is deduced that anal intercourse with a woman is prohibited, as is further clarified in the ahadith.
The Jews believed that if intercourse was done with a woman while she was lying on her stomach (from behind), the child would be born cross-eyed. In refutation of this, it is being said that intercourse may be done from the front (with her lying on her back), from behind (with her lying on her stomach), or on her side; in whatever manner you wish, it is permissible, but it is necessary that in every case, only the woman’s farj (private part) is used (i.e., the place from which blood comes and the child is born).
Some people deduce from this (in whatever manner you wish) that the anus is also included, so anal intercourse is also permissible. However, this is completely incorrect. When the Qur’an has described the woman as a tilth (cultivated land), its clear meaning is that only the place of cultivation is being referred to.
Come to your tilth as you wish, and this tilth (the place of procreation) is only the farj, not the anus. In any case, this is an unnatural act; in the hadith, it is called “minor sodomy” (liwatat sughra), and a person who uses his wife’s anus has been declared accursed.
(Reference: Ibn Kathir and Fath al-Qadir).
