FIQH OF MARRIAGE (Prohibition of sodomy)

 Alhamdulillah wasolaat wasalaam alaa Rasuulullah wa alaa aalihi wa as-haabih ammaa ba'd

The Prohibition of Sodomy

It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a “planting ground” can only refer to a place where something might grow), and from the narrations cited above. There are also other hadith on the subject, among them:

First: On the authority of Umm Salama who said: “When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarassed to ask the question, adn so Umm Salama asked him. ?

Then the verse was revealed which says: “Your wives are as a tilth unto you; so approach your tilth when or how ye will;The Prophet said: “No! (not any way you wish) Except in one opening! (ie. the vagina)”. [Ahmad, at-Tirmidhee and others : Saheeh]

 

Second: On the authority of Ibn ‘Abbaas who said:

“‘Umar ibn Al-Khattaab came to the Prophet and said: ‘O Messenger of Allaah, I am destroyed!’ The Prophet asked: ‘And what has destroyed you, O ‘Umar?’ ‘Umar said: `I turned my mount around last night.’ (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: “Your wives are as a tilth unto you; so approach your tilth when or how ye will;” [al-Baqarah 2:223] and the Prophet said: “From the front and from the back, just beware of her anus and her menses”. [an-Nasaa’ee in “`Ishratun-Nisaa” with hasan isnaad, at-Tirmidhee and others].

 

Third: On the authority of Khuzaima ibn Thaabit who said:

“A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. permissible).’ When the man turned to leave, the Prophet called him or ordered for him to be called back and said : “What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allaah is not ashamed of the truth – do not enter your wives in their anuses!” [as-Shaafi, al-Baihaqi and others: Saheeh]

 

Fifth:

“Cursed are those who come to their wives in their anuses.” [Aboo Dawood, Ahmad and others with hasan isnaad and is supported].

 

Sixth:

“Whoever has sexual intercourse with a mentruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad. [Aboo Dawood, at-Tirmidhee and others: Saheeh].

 

 

Making Wudhuu’ between 2 acts with one’s wife

When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu’, based on the statement of the Prophet :  

“When one of you comes to his wife and then wishes to return another time, let him perform wudhuu’ between the 2 times (In another version, the same wudhuu’ which he performs for prayer) for verily, it will invigorate his return.” [Muslim, Ibn Abi Shaibah and others].

 

 

Bathing is preferable

Bathing, however, is preferable to merely making wudhuu’ in such situations. Abu Raafi’ narrates:

“That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He ( i.e. the narrator) asked the Prophet: “Couldn’t you have just bathed once (i.e. at the end)? The Prophet answered : “This way is purer, cleaner and better”.  [Aboo Daawood, an-Nasaa’ee: Hasan in “al-‘Ishrah”, and others].

 

The Bathing of Husband and Wife together

It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadith, among them:

1. On the authority of ‘Aa’ishah (radiallahu anha) who said:

“I used to bathe with the ProSphet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!’ She added: `We were in a state of Janaba ( i.e. the state of having slept together).’”[Al-Bukharee and Muslim].

2. On the authority of Mu’aawiya ibn Haida, who said:

“I said: `O Messenger of Allaah, which of our nakedness is allowed, and of which must we beware?’ The Prophet answered, “Guard your nakedness excpet from your wife or those whom your right hand possesses.” (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts). He said: `O Messenger of Allah, what about if the relatives live together with each other?’ The Prophet answered : “If you can make sure that no one ever sees your nakedness, then do so.” He said: `O Messenger of Allah, what about when one is alone?’ The Prophet said: “Allah is more deserving of your modesty than are the people”.” [Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].

 

 

 

Making Wudhuu’ after Sex and before Sleeping

It is best for husband and wife not to sleep after having sex until they first perform wudhuu’. There are various hadith about this, among them:

First :

On the authority of ‘Aa’shah who said: “Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu’ as for prayer.” [Al-Bukhaaree and Muslim

 

Second;

On the authority of Ibn ‘Umar who said: “O Messenger of Allah, should we go to sleep in a state of janaba?” The Prophet answered: “Yes, after making wudhuu.” [Al-Bukhaaree and Muslim]. In another version: “Perform wudhuu’ and wash your private parts, and then sleep.” [Al-Bukhaaree and Muslim]. And, in another version: “Yes, you can perform wudhuu’, sleep, and bathe whenever you want.” [Muslim and al-Baihaqi]. And, in still another version: “Yes, and perform wudhuu’ if you wish.” (This last version proves that this wudhuu’ is not obligatory.) [Ibn Khuzima and Ibn Hibban: Saheeh].

 

Third: On the authority of ‘Ammaar ibn Yaasir, the Prophet said:

“There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu’.” [Abu Dawood, Ahmad and others: Hasan].

 

 

The Ruling of this Wudhuu’

This wudhuu’ is not obligatory, but is very highly and definitely commendable. This ( i.e. its not being obligatory) is based on the hadith narrated by ‘Umar in which he asked the Prophet: “Should we go to sleep in a state of janaba?” To which the Prophet answered: “Yes, and perform wudhuu’ if you wish.” [Ibn Hibbaan: Saheeh]. This is also supported by other hadith, among them a hadith narrated by ‘Aa’ishah who said: “The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe.” [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh]. In another version narrated by ‘Aa’ishah , she said: “”He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting.” Mutarrif said: “I said to Aamir: In the month of Ramadhaan?” He said: “Yes, in Ramadhaan and in other than Ramadhaan.” [Ibn Abi Shaiba, Ahmad and others: Saheeh].