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IMTOOO

Ayatollah Sistani's Fatwa Regarding Husband/wife

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:bismillah:

:salam: ,

I am very confused about a fatwa given by Ayatollah Sistani. Following is what i heard Allah knows it's true or not.

Not exact words, but let me summarize it

" If husband has wife permission then he can have sex with his wife from behind"....I don't want to explain behind but i hope you all understand it.

Is this true...Because i am stunned . My understanding is it's absolutely prohibited in Islam. Can someone please clearify. Will appreciate it.

KH

Hassan...

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:salam: ,

Sorry to say this. But this is the most amazing thing i have heard. Is there any Ayatollah who has permitted it as a Mukrooh. I am not sure as to what to make out of it. I will be checking other Ayatollah's ruling on this issue. I hope i have not hurt people's feeling who follow him.

KH

IMTOOO

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My understanding is it's absolutely prohibited in Islam. Can someone please clearify.

anal sex is absolutely prohibited for all sunni sects. for shia's it is only makrooh. the late ayatullah khoie is the only marj'a i am aware of who has declared this haram, but that too based on precaution.

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Asalaamalaikum wa rahmatullahi wa barakaato Hu,

When I said it was saying of Rasool Allah saww and akhbaris follow it then it may seem nonsense to you instead you should have told me that even we take rasool Allah saww as hujjat over any ayatollah.

In the Book Al Tahzeeb it is narrated by Imam Ali Reza AS that “The saying of the Jews that if a person has intercourse with his wife from back then the child will be born ahwal to this Allah swt has rejected this saying of them and said "Nisaokum harthun lakum fatoo harthakum anna [Edited Out]um" which means one can do intercourse from front or behind but it means vaginal intercourse and it does not mean anal intercourse at all”.

Tafseer:-In the Book Tafseer Al Qummi and in Tafseer Al Ayaashi it is narrated by Imam Jaffer Sadiq AS that: "the in-depth of this verse is that whenever you want you can have sexual intercourse(vaginal) with your wives".

Prophet SAWW said “Whoever has Anal intercourse with a woman, a boy or a man will on the day of Judgment would be brought in such a way that his body will be stinking like a dead body and the people will be very much troubled with him and he will be entered into the Hell”.

I am not declaring a fatwa but quoting a hadith of Rasool Allah saww and Imam a.s. Mujtahedeen have issued fatwas in relation to kaffara as well but Rasool Allah saww didn't. You mean to say that Ayatollahs know more than Allah swt and his rasool saww.

Ya Ali Madad

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^No they dont but they certainly know more than you. What if those anti anal sex Ahadith are inauthentic? These Mujtahids are experts and have a much higher chance of telling what the Ahlul Bayt (as) said and forbade. You could say that we dont need to consider any and every Hadith we read because they could be inauthentic. So these Mujtahids research and practice Ijtehad which is VERY hard and give us rulings. If you follow their rulings, the Mujtahids take all the reponsibility of them going wrong. So if anal sex is in reality haram but your Mujtahids allows it then you dont need to worry, the Mujtahid will be the one who will be punished.

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asak

Brother Dingdong, If you really wish to understand then I will explain my problems to you. Any hadith presented against a fatwa is being rejected as being wrong or maybe it could be wrong, why is that so? When they are so knowledgable why don't they source the text from where they have studied that matter. If that matter is not written in our books then it is simple guess work, is it not? If they source ahadith below their fatwas then I would be happy to follow them. In my previous post I mentioned a verse from quran and its tafseer from masoom a.s. How can that be wrong brother. If everything can be unauthentic then how are we supposed to follow Islam. I know how to justify if an ahadith is right or wrong as taught by Masoom a.s. The ahadith quoted by me are 100% correct. Now someone will deny the whole argument and say I am a heretic and is planning an intelligent attack against shiasm and mujtahids. If anyone has to plan an attack on shiasm, he will first take you away from real deen which is ahlulbayt and then spread confusion and hatred among each other. I am trying to explain it to you how much important Itaat OF Masoom a.s is?

If they perform ijtehad then can you present to me ahadith which support Ijtehad.

Regarding, taqleed. You said you will not be punished instead they would be punished. Moula Ali a.s in his qutba says a different thing. Read end of second paragraph especially.

Imam Ali a.s.’s Sermon on

Innovations, Speculations and Perceptions

Mola Ali a.s. said in a sermon, ‘O people! All ‘Fitna’ (anarchy) emanates from following one’s ‘satanic desires’ as well as following those innovations which are totally against the Book of Allah swt and while nominating ‘some’ as their ‘peers’ (masters) over their affairs. Thus if ‘Unjust’ would be delivered in its pure form it would not surpass the wisdom of the wise ones and disagreements would not emerge if ‘Just’ is not made ambiguous. However, in reality, some ‘Unjust’ aspects are so cleverly mixed with the ‘Just’ matters, and presented to people, under these conditions, Satan takes over his followers, but only those who fear Allah swt are able to embrace ‘The Just’.

The worst enemies of Allah swt are of two kinds, one is that whose affairs are only left onto him (without offering any guidance), thus he has become adorer of his own ‘innovative practices’ and develops an obsession for ‘Salat and Fasting’, thus he becomes a source of ‘Fitna’ (trouble) for his followers. Whoever accepts him (as a guide), in fact, drifts away from the true path and ends up in the wilderness. He is misleading people in his life as well after his death, he is not only going to be punished for his own sins but will also be held responsible for his followers’ wrong doings.

The other type, are those ‘Muftis and arbitrators’ who being unaware of (religious facts) lead people into complete ignorance and help in spreading ‘Fitna’. People respect him as a scholar but in fact he has not even spent a single day without doubts in Allah swt’s religious rules. His total ignorance is visible from the fact that he has hastily collected, in huge quantities, information on those matters for which knowing little is much better than devoting more efforts (inappropriate affairs). Thus after being saturated with poisonous knowledge and piling up (innovative) matters, he becomes a arbitrator and guarantor of solving uncertainties in peoples’ minds. If he would pass a verdict, which is contrary to the ruling of his predecessor, he became worried that someone after him will over rule his decision, just the way he has done to an earlier one! But if he encounters a tough problem then he tries to finish the matter on unrealistic terms by giving his baseless and unclear views and tells others to not to dwell further into ambiguous matters. This is the just like the spider web, which does not give any direction to either to the right or to the wrong paths. He, then, does not even imagine that the facts which he has denied are just. But when he cannot find a solution using his own imagination, he tries to get away from those issues and tries to cover up with his inhuman tactics so that people do not believe that he lacks knowledge. Thus when trapped, he dares to derive a ruling that originates from many innovative issues and becomes sources of perceptions and creates doubts. He never tries to admit his ignorance about the fact that his judgement is flawed in order to save himself (from destruction) but he never tries to gain knowledge and keep on diffusing truth into falsehood just as a strong wind scatters hay all around.

His unjust decisions makes inheritance cry, martyred’s blood scream, His fatawas turn illegitimate things into legitimate and legitimate things into illegitimate. The fatawa he has given, in the absence of knowledge are misleading, he does not have any jurisdiction over those matters which he regularly covers in his fatawa.

YA ALI MADAD

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siratali whatever your name is keep your nonsense to yourself

anyway, I dont see what all the fuss is about. Ayatollah Sistani (ha) said anal sex is makruh...big deal. Its not as if he said killing people is halal

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siratali whatever your name is keep your nonsense to yourself

anyway, I dont see what all the fuss is about. Ayatollah Sistani (ha) said anal sex is makruh...big deal. Its not as if he said killing people is halal

WHAT? You mean its not?

*hides the bloody knife*

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^Someone told me that the logic behind doing wudhu after passing gases is so that people dont go around farting in the mosque in the middle of the prayers. When they have to do wudhu again, they will be discouraged. Thats just one assumption but surely there will be more logic behind it.

When polyphonic ringtones were new, one of our friends got a baby's laugh onto it. They were gone for Eid prayers and there was he whole mosque praying. The person's phone rng and there was the baby laughing. My own friend was the one who let off the first giggle and it ended up in (I think) the whole mosque laughing while praying LOL.

From the book Religious Questions Answered: Logic for Islamic Rules by Ayatollah Jafar Subhani and Makarim Shirazi:

Religious commands can be divided into four types:

(1) Those orders whose philosophies was clarified to the people at the start of Besat (proclamation of prophethood) and people understood according to their caliber and the information already had and to make the people to follow the orders regularly rules and regulation were made for example: lying, breach of trust, allegations, murder, stealing, injustice and cheating was prohibited. Justice, cleanliness, honesty, helping the oppressed, hard work, doing good to parents, relatives and neighbor, etc. Any sane person understands the philosophy and purpose of these commands. As and when the knowledge and information of practical life of a man increases he will be able to comprehend the values of the Islamic laws in a better way.

(2) Those orders whose wisdom was not understood by the people and sometimes even the scholars of those times the Quran or the sayings of Ahle Bayt (‘a) expounded their philosophies. For example maybe the people of that time where unaware of the three fold benefits of Fasting (ethical, social and medicinal) and were not knowing about its philosophy. That is why the Holy Quran has pointed towards its ethical effect by saying

So that you may guard (against evil).[6]

Imam Ja’far Sadiq (‘a) pointed out its social effect and said: So that the wealthy and the poor live a similar life and the wealthy become familiar with the hunger of the poor and try to help the needy.

Holy Prophet (‘s) has said that you should keep fast so that your body becomes healthy (and the unused and waste matter, which is harmful and creates bad odor is expelled.)

In this way there are many other commands whose secrets and logic is mentioned by the ayats (verses) of the Holy Quran and the traditions of the Holy Prophet (‘s) and the Holy Imams (‘a), As mentioned earlier Shaykh Sadooq has collected such traditions in Ilalush Sharae and the famous traditionalist Shaykh Hurre Aameli has explained about the philosophies of Islamic laws in Wasaelush Shia at the beginning of every chapter.

But it is necessary to remember that benefits and secrets were explained according to the level of intelligence the people and it does not mean that whatever philosophy is being given is limited to that alone. It also does not mean that it is not allowed to contemplate more on it.

(3) Those laws whose secrets were revealed due to the passage of time and subsequently we could understand the greatness of divine commands.

Like the physical, spiritual and social evils of alcoholic drinks. They even affect the unborn child and regarding whose harms we come to from statisticians. Or the psychological ills of games of chance and the deaths caused by it or the bad effects of uneven distribution of wealth on the society, or the obvious social and economic ills of usury which can be written on paper like mystical figures, or the dirty foods, water and the destruction of homes which are strictly forbidden in Islam and the ills that have assumed gigantic proportions after the spread of germs and viruses. All these problems are such that the passage of time and scientific developments increased the understanding of man and he was able to understand the wisdom regarding them, which was hitherto unknown to him.

But it is necessary to point out that in this method any sort of extremism, going beyond the limits of reason, wrong notions, short sightedness, mistaken insight and more than anything else to consider half baked research to be confirmed fact takes one further away from the truth. Instead of making us cognizant of the secrets and knowledgeable about the logic behind the Islamic laws it takes us to wander on a wrong path. Therefore till science does not have absolute proof about something and it does not become a confirmed fact we must not make it a basis of explaining the logic behind an Islamic law.

When we have nothing to say we must insist on discussing the logic behind a particular law and even if we have something to say we must never claim that the logic of that particular law is based on this very explanation and limited to it.

(4) The last types of laws whose logic was neither explained in the beginning, nor they were explained in the Islamic books and the passage of time has revealed their secrets to us. The number of Rakats (units) of Prayers, the minimum quantity of the items on which Zakat is obligatory, or some rituals of Hajj etc fall into this category.

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^Someone told me that the logic behind doing wudhu after passing gases is so that people dont go around farting in the mosque in the middle of the prayers. When they have to do wudhu again, they will be discouraged. Thats just one assumption but surely there will be more logic behind it.

When polyphonic ringtones were new, one of our friends got a baby's laugh onto it. They were gone for Eid prayers and there was he whole mosque praying. The person's phone rng and there was the baby laughing. My own friend was the one who let off the first giggle and it ended up in (I think) the whole mosque laughing while praying LOL.

From the book Religious Questions Answered: Logic for Islamic Rules by Ayatollah Jafar Subhani and Makarim Shirazi:

LOL....that's a pretty good reason. so it's just in the mosque where you have to do wudu again after passing gas.....not that this applies to me or anything. :!!!:

as for the baby laughing, that's cute.....we could never plan anything as funny as what happens accidentally.

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^Nope its not limited to the mosque.

329. Wudhu becomes void on account of the following seven things:

* Passing of urine.

* Excretion.

* Passing wind from the rear.

* A sleep, deep enough to restrict sight and hearing. However, if the eyes do not see anything, but the ears can hear, Wudhu does not become void.

* Things on account of which a person loses his sensibility, like insanity, intoxication or unconsciousness.

* Istihaza – which will be dealt with later.

* Janabat, and, as a recommended precaution, every state which requires Ghusl.

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Quote
Asalaamalaikum wa rahmatullahi wa barakaato Hu,

When I said it was saying of Rasool Allah saww and akhbaris follow it then it may seem nonsense to you instead you should have told me that even we take rasool Allah saww as hujjat over any ayatollah.

In the Book Al Tahzeeb it is narrated by Imam Ali Reza AS that “The saying of the Jews that if a person has intercourse with his wife from back then the child will be born ahwal to this Allah swt has rejected this saying of them and said "Nisaokum harthun lakum fatoo harthakum anna [Edited Out]um" which means one can do intercourse from front or behind but it means vaginal intercourse and it does not mean anal intercourse at all”.

Tafseer:-In the Book Tafseer Al Qummi and in Tafseer Al Ayaashi it is narrated by Imam Jaffer Sadiq AS that: "the in-depth of this verse is that whenever you want you can have sexual intercourse(vaginal) with your wives".

Prophet SAWW said “Whoever has Anal intercourse with a woman, a boy or a man will on the day of Judgment would be brought in such a way that his body will be stinking like a dead body and the people will be very much troubled with him and he will be entered into the Hell”.

I am not declaring a fatwa but quoting a hadith of Rasool Allah saww and Imam a.s. Mujtahedeen have issued fatwas in relation to kaffara as well but Rasool Allah saww didn't. You mean to say that Ayatollahs know more than Allah swt and his rasool saww.

Quote
asak

Brother Dingdong, If you really wish to understand then I will explain my problems to you. Any hadith presented against a fatwa is being rejected as being wrong or maybe it could be wrong, why is that so? When they are so knowledgable why don't they source the text from where they have studied that matter. If that matter is not written in our books then it is simple guess work, is it not? If they source ahadith below their fatwas then I would be happy to follow them. In my previous post I mentioned a verse from quran and its tafseer from masoom a.s. How can that be wrong brother. If everything can be unauthentic then how are we supposed to follow Islam. I know how to justify if an ahadith is right or wrong as taught by Masoom a.s. The ahadith quoted by me are 100% correct. Now someone will deny the whole argument and say I am a heretic and is planning an intelligent attack against shiasm and mujtahids. If anyone has to plan an attack on shiasm, he will first take you away from real deen which is ahlulbayt and then spread confusion and hatred among each other. I am trying to explain it to you how much important Itaat OF Masoom a.s is?

If they perform ijtehad then can you present to me ahadith which support Ijtehad.

Regarding, taqleed. You said you will not be punished instead they would be punished. Moula Ali a.s in his qutba says a different thing. Read end of second paragraph especially.

The difference between the real Akhbaris and the modern so-called Akhbaris is that the latter is a complete FARCE and MOCKERY. It is based on picking ahadith and rejecting other ahadith, whereas true Akhbarism is about have a look at the whole body of ahadith.

This so-called Akhbari is presenting his argument for the absolute prohibition of anal intercourse by choosing a couple of sayings of Masoomeen [a] and accusing the Ayatullahs of issuing verdicts against them, “guess-work” as he put it. In uttering such slander, what they are completely ignoring is the many other ahadith which allow anal intercourse, so they are in fact slandering the Masoomeen [a], and also the earlier Akhbari scholars who believed it to be permitted, such as the author of Wasail-ul-Shi’ah, Sheikh Al-Hurr-ul-Amili.

In his book, the Sheikh has dedicated two chapters to this, and the headings for these chapters are “Chapter on the Karahiyyah (i.e. being makrooh) of anal intercourse and the permissibility of vaginal intercourse from behind and front” and then the next chapter is named: “Chapter on No Impermissibility (i.e. permissibility) of anal intercourse”. He clearly believed it is halal but makrooh. In the chapter in which he mentions the ahadith which prove that it is allowed, he mentions 12 riwayats. Why should we ignore these?

There is a conflict of riwayats, which has in turn led to a conflict of views amongst the scholars. Indeed, some of the ahadith that speak against it can easily be interpreted as karahat (dislike) rather than tahreem (prohibition). Whereas there is no real explanation for the ahadith which say that its allowed, except a theory about taqiyyah.

A tradition was taken by “siraatoaliyinhaqqun” from Tahzeeb-ul-Ahkam, and fraudulently presented it as if it was the sole standpoint from this book.

On the contrary, we find many other ahadith allowing it, as follows):

Abdullah ibn Abi Yafoor narrated: I asked Imam Al-Sadiq [a] about anal intercourse, and he [a] replied: “There is no problem with it, if she agees.”

I then asked: “Then what about the verse: Go in to them as Allah has commanded you (2:222)?”

He replied: “This is when you are seeking offspring, so seek offspring as Allah has commanded you, as Allah said in the Quran: Your wives are a tilth for you, so go into your tilth as you like.

The first part until when the Imam AS said “There is no problem with it” is repeated in another hadeeth from Abdullah ibn Abi Yafoor by another chain in the same chapter.

And another hadith from Imam Redha [a] as follows:

A man asked Imam Redha [a] about a man having anal intercourse with a woman, and he said: “This is made permissible by the words of Lut [a] in the Quran: These are my daughters, they are purer for you. And it is known that they did not intend the vagina.

Another hadith from Imam Redha [a]:

Safwan narrated: I asked the Imam [a]: “There’s a man from your devotees who asked me to ask you about a matter which he is embarrassed and shy to ask you directly.”

He [a] said: “What is it.”

I said: “A man can have anal intercourse with his wife?”

He [a] said: “Yes, he can.”

I said: “Do you do so?”

He [a] said: “We do not do that.”

Obviously here the Imam [a] is allowing it but shows dislike.

Another hadeeth in the same chapter:

Ibn Abi Yafoor narrated: I asked the Imam Redha [a] about anal intercourse, and he said: “There is no problem in it, but I dislike it.”

Again, it is clearly shown to be allowed but makrooh.

As for the hadeeth presented by siraatoaliyinhaqqun from Tahzeeb, it is not explicit prohibition, as explained in Tafseer-ul-Safi by Sheikh Al-Faidh Al-Kashani, but it is only negating the argument of the Ahlul-Madinah. The background is that some Muslims especially the Ansar of Madinah, didn’t used to like anal as they lived with Jews before and the Jews said that if you do anal, your child will be born ahwal (squint-eyed). But then they used the verse “your women are your tilth…” to argue that anal is allowed. But how can a child, squint-eyed or otherwise, be born through anal intercourse anyway? The Imam is only speaking against the serious flaws in the argumentation of the Sunnis.

This is clear in Tahzeeb because the compiler himself, Sheikh Tusi, does not see this hadeeth as an argument against anal intercourse itself. He mentions two ahadith which do condemn anal intercourse. And then he comments:

“One cannot use these two reports to counter the many reports which we have already mentioned because they are, apart from being shaadh (i.e. contradicting many other ahadith) and having munqati’ isnad (broken chain of narration), they are mursal (incomplete chain to the Imam [a]), and the rule for this is that they cannot be used to oppose musnad (complete isnad) ahadith. Even if we accept them, we have to take them as karahiyyah (dislike, and not haram).”

Now lets have a look at Al-Kafi by Sheikh Al-Kulaini [r].

He has one chapter called “Chapter on the Mahash of the Women” Mahash means the anus.

There are two ahadith in this chapter as follows. One of them is already mentioned, where the Imam [a] allows it but says that he does not do it. The other one is as follows:

Imam Sadiq [a] was asked about anal intercourse and he replied: “She is a means of your pleasure, so do not harm her.”

Obviously the conclusion here is that it is makrooh, and not haram.

Now lets move on to Tafseer ul-Ayashi. A hadith was given from it that made it haram. Now here’s a hadith from the same book that allows it:

Narrated Ibn Abi Yafoor: I asked Al-Sadiq [a] about anal intercourse, and he said: “There is not problem with it”, then he recited from the Quran: Your women are your tilth…

Of course, I am not an advocate for anal intercourse, far from it. It is regarded as a very strongly makrooh act, and should be absolutely avoided. One should act in their own precaution.

As for this “siraatoaliyinhaqqun”, he has insulted the mujtahideen from the time of Ghaybah until now, and has insulted our intelligence by presenting to us a view as though going against it is going against the Masoomeen [a], while the fact is that there are many sayings of the Masoomeen [a] which themselves go against that view. This is a play with the words of the Masoomeen [a], taking a few of their reports and ignoring many others.

That is why they are not akhbari as they claim to be, they are the anti-akhbarists, they play and manipulate the words of the Masoomeen [a], and mujtahideen are the akhbaris in the true sense of the word, i.e. that they are the ones who learn and protect all the reports from the Masoomeen [a] and in such a situation where there is a big conflict between ahadith they make an informed and objective judgement as to the strength of each case.

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Asaalaamalaikum wa rahmatullahi wa barakaato Hu,

Unlike you, I as a Akhbari adhere by the sayings of masoomeen a.s. Masoomeen a.s have also taught us some formulas to seek the correct hadith(no ijtehad and ijma definately) when there is a conflict in their sayings about the same issue.

You presented some ahadith wherein you by yourself decided that it was makrooh for you. I understand that Imam a.s. did not like it but the saying goes that "There is no problem in it" for us.

Another hadith from Imam Redha [a]:

Safwan narrated: I asked the Imam [a]: “There’s a man from your devotees who asked me to ask you about a matter which he is embarrassed and shy to ask you directly.”

He [a] said: “What is it.”

I said: “A man can have anal intercourse with his wife?”

He [a] said: “Yes, he can.”

I said: “Do you do so?”

He [a] said: “We do not do that.”

Obviously here the Imam [a] is allowing it but shows dislike.

Now it may seem to you that I am attacking someone but why would I be attacking anybody without any cause. Is ehtiyat not wajib on you under such circumstance or you by yourself decide it to be makrooh, haram or a kaffara for it. Has Allah swt given the authority to Imams a.s to do that or someone else.

Ya Ali Madad

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^No they dont but they certainly know more than you. What if those anti anal sex Ahadith are inauthentic? These Mujtahids are experts and have a much higher chance of telling what the Ahlul Bayt (as) said and forbade. You could say that we dont need to consider any and every Hadith we read because they could be inauthentic. So these Mujtahids research and practice Ijtehad which is VERY hard and give us rulings. If you follow their rulings, the Mujtahids take all the reponsibility of them going wrong. So if anal sex is in reality haram but your Mujtahids allows it then you dont need to worry, the Mujtahid will be the one who will be punished.

You really think we should put 100% faith in people who are human and commit errors. This concept of marja is for seeking consult and guidance not blind faith. God gave us a brain and intellect and we have the Quran and authentic Hadith to go by. Read them and we should not put our faith solely in someone who can commit errors in interpretation and commits sin as well. If something doesn't seem right and I am pretty sure anal sex does not seem right, then don't do it.

Plus there's so many fatwas by sistani.org that really don't make sense.

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(salam)

(bismillah)

There are two chapters dedicated in Wasaa'il, in the Kitaab Al-NikaaH, that talk about Anal sex with your wife. The maraaja' derive their ruling from there.

72 - بَابُ كَرَاهَةِ الْوَطْءِ فِي الدُّبُرِ وَ جَوَازِ الْإِتْيَانِ فِي الْفَرْجِ مِنْ خَلْفٍ وَ قُدَّامٍ

"Chapter on the dislike of sexual intercourse in the anus and the permissibility to go in the vagina from behind or from in front of”

  • Source:
  • Al-`Aamilee, Wasaa'il Al-Shee`ah, vol. 20, pg. 141, ch. 72

73 - بَابُ عَدَمِ تَحْرِيمِ وَطْءِ الزَّوْجَةِ وَ السُّرِّيَّةِ فِي الدُّبُرِ

“Chapter on the absence of prohibition of sexual intercourse (with) the wife and mistress (mut’a wife) in the anus”

  • Source:
  • Al-`Aamilee, Wasaa'il Al-Shee`ah, vol. 20, pg. 145, ch. 73

Here is a hadeeth from the first section.

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ قَالَ سَمِعْتُ صَفْوَانَ يَقُولُ قُلْتُ لِلرِّضَا ع إِنَّ رَجُلًا مِنْ مَوَالِيكَ أَمَرَنِي أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ فَهَابَكَ وَ اسْتَحَى مِنْكَ أَنْ يَسْأَلَكَ قَالَ مَا هِيَ قَالَ قُلْتُ الرَّجُلُ يَأْتِي امْرَأَتَهُ فِي دُبُرِهَا قَالَ نَعَمْ ذَلِكَ لَهُ قُلْتُ فَأَنْتَ تَفْعَلُ ذَلِكَ قَالَ لَا إِنَّا لَا نَفْعَلُ ذَلِكَ

In Red: “I said: 'Can a man come to his wife in her anus?'. He (as) said: 'Yes that is for him.' I said: 'Do you do this?' He (as) said: 'No, I do not do this.'

  • Source:
  • Al-Toosi, Tahdheeb Al-aHkaam, vol. 7, pg. 415 - 416, hadeeth # 35
  • Al-`Aamilee, Wasaa'il Al-Shee`ah, vol. 20, ch. 72, pg. 145, hadeeth # 25259
    Grading:
  • Al-Majlisi said this hadeeth is SaHeeH
    --> Milaadh Al-Akhyaar, vol. 12, pg. 360

Here is another hadeeth, and this is the hadeeth that you can see where the maraaja' gets the part of "With wifes permission"

وَ عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَأْتِي الْمَرْأَةَ فِي دُبُرِهَا قَالَ لَا بَأْسَ إِذَا رَضِيَتْ قُلْتُ فَأَيْنَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ (البقرة -: 222 -) قَالَ هَذَا فِي طَلَبِ الْوَلَدِ فَاطْلُبُوا الْوَلَدَ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ إِنَّ اللَّهَ تَعَالَى يَقُولُ نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ (البقرة -: 223 -)

In Red: "I asked the Abaa `Abdallaah (as): 'Can a man come to his wife from her anus?' He said: 'There is no problem if she agrees to it'"

  • Source:
  • Al-Toosi, Tahdheeb Al-aHkaam, vol. 7, pg. 414, hadeeth # 29
  • Al-`Aamilee, Wasaa'il Al-Shee`ah, vol. 20, ch. 72, pg. 146, hadeeth # 25260
  • Grading:
  • Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
    --> Milaadh Al-Akhyaar, vol. 12, pg. 356

NOTE: The only reason this hadeeth is Muwaththaq (Reliable) is because of `Alee bin AsbaaT, and Al-Khoei said that he is actually a 12er shee`ah, so this hadeeth is actually graded as SaHeeH

(salam)

Edited by Nader Zaveri

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My dear Hassan (IMTOO)

It is truly written that entering from behind is allowed. "Behind" means entering directly into the womens private parts from behind rather than anus.

Having anal sex is prohibited in Islam.

___

Mahdi

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456. Acts which are Haraam for a woman who is in the state of Hayz:

Prayers and other similar acts of worship for which Wudhu or tayammum or Ghusl is necessary. However, there is no harm in her performing those acts of worship for which Wudhu, tayammum or Ghusl are not obligatory (e.g. Namaz-e-Mayyit).

All those acts which are forbidden to a junub (see rule no. 361).

Having sexual intercourse; it is Haraam for man as well as for woman even if only the penis glans may penetrate, and even if semen may not be discharged. In fact, the obligatory precaution is that the male should refrain from insertion even to an extent lesser than the point of circumcision. Anal intercourse with the wife is forbidden regardless of whether she is in Hayz or not.

http://www.sistani.org/index.php?p=251364&id=48&pid=2172

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You really think we should put 100% faith in people who are human and commit errors. This concept of marja is for seeking consult and guidance not blind faith. God gave us a brain and intellect and we have the Quran and authentic Hadith to go by. Read them and we should not put our faith solely in someone who can commit errors in interpretation and commits sin as well. If something doesn't seem right and I am pretty sure anal sex does not seem right, then don't do it.

Plus there's so many fatwas by sistani.org that really don't make sense.

I used to wonder why women can not be appointed JUDGE in Islam, and why is it that their testimony is half of that of men. Ever wonder why all the oppositon of MUTA, POLYGENY, SALAT LEADERSHIP, and TOPICS LIKE THIS THREAD comes almost always from women? Just say'ng!!!

P.S. I fully realize this is old thread but the issue is not..

Edited by Waiting for HIM

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I would like to make mention of one thing in this regard. According to Sunnis, anal sex is forbidden and it is not allowed under any circumstances even if a woman consents to it. But the Shia view is that a man and his wife can derive all kinds of sexual pleasures from each other.  Anal intercourse is not permissible without wife’s consent. If she is consenting to it, it would be strongly Makrooh (abominable.)

This is indeed the view of the prominent Shia scholars.  Hence, as per this view, a man cannot force his wife to let him have sex from behind; he does not have the right to do so. But if she allows expressly and she says that she has no objection to having sexual intercourse, then it becomes permissible but still it is discouraged and abominable.

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