وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ: {نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ وَقَدِّمُوا لِأَنفُسِكُمْ} (البقرة: ٢٢٣)
And the saying of Allah, the Mighty, the Exalted: “Your women are a tilth for you, so come to your tilth as you wish and put forth [righteousness] for yourselves” [Al-Baqarah: 223].
عَنْ جَابِرٍ(رضي الله عنه) ، قَالَ: كَانَتِ الْيَهُودُ تَقُولُ: إِذَا أَتَى الرَّجُلُ امْرَأَتَهُ مِنْ دُبُرِهَا فِي قُبُلِهَا كَانَ الْوَلَدُ أَحْوَلَ، فَنَزَلَتْ: {نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ} (البقرة: ٢٢٣). مُتَّفَقٌ عَلَيْهِ.
Jabir (may Allah be pleased with him) narrated: The Jews used to say, “If a man approaches his wife from behind in her front, the child will be cross-eyed.” So, the verse was revealed: “Your women are a tilth for you, so come to your tilth as you wish” [Al-Baqarah: 223]. Agreed upon.
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه)قَالَ : أُوْحِيَ إِلَى رَسُولِ اللَّهِ ﷺ نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ ﴾ (البقرة: ۲۲۳ الْآيَةَ، أَقْبِلْ وَأَدْبِرْ، وَاتَّقِ الدُّبُرَ وَالْحَيْضَةَ. رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَه.
Ibn Abbas (may Allah be pleased with them) narrated: It was revealed to the Messenger of Allah (ﷺ): “Your women are a tilth for you, so come to your tilth” [Al-Baqarah: 223], meaning approach from the front or behind, but avoid the anus and menstruation. Narrated by Tirmidhi, Abu Dawud, and Ibn Majah.
وَعَنْ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه)قَالَ: نَهَى رَسُولُ اللَّهِ ﷺ أَنْ يُعْزَلَ عَنِ الْحُرَّةِ إِلَّا بِإِذْنِهَا.۱ رَوَاهُ أَحْمَدُ وَابْنُ مَاجَه.
وَرَوَى الْبَيْهَقِيُّ وَعَبْدُ الرَّزَاقِ عَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) أَنَّهُ نَهَى عَنْ عَزْلِ الْحُرَّةِ إِلَّا بِإِذْنِهَا.
وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّهُ قَالَ: تُعْزَلُ۲ الْأَمَةُ وَتُسْتَأْذَنُ الْحُرَّةُ. وَفِي رِوَايَةٍ لَهُ عَنْ عُمَرَ مِثْلُهُ.
وَرَوَى ابْنُ أَبِي شَيْبَةَ عَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) أَنَّهُ قَالَ: تُسْتَأْمَرُ الْحُرَّةُ وَتُعْزَلُ عَنِ الْأَمَةِ.
وَفِي رِوَايَةٍ لَهُ عَنِ ابْنِ عَبَّاسٍ: أَنَّهُ كَانَ يَعْزِلُ عَنْ أَمَتِهِ.
Umar ibn al-Khattab (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) forbade practicing coitus interruptus with a free woman except with her permission 1. Narrated by Ahmad and Ibn Majah.
Al-Bayhaqi and Abdul Razzaq narrated from Ibn Abbas (may Allah be pleased with them) that he forbade practicing coitus interruptus with a free woman except with her permission.
Al-Bayhaqi narrated from Ibn Umar (may Allah be pleased with them) that he said: Coitus interruptus is practiced with a slave woman, but permission is sought from a free woman. In another narration from him, from Umar, the same.
Ibn Abi Shaybah narrated from Ibn Mas‘ud (may Allah be pleased with him) that he said: Permission is sought from a free woman, and coitus interruptus is practiced with a slave woman. In another narration from him, from Ibn Abbas, that he practiced coitus interruptus with his slave woman.
Notes / الحواشي
1 The statement: “Except with her permission”: Due to these narrations mentioned in the book, Muhammad said: We adopt this, seeing no harm in coitus interruptus with a slave woman, but as for a free woman, it should not be done. In Rahmat al-Ummah: Coitus interruptus with a free woman, even without her permission, is permissible according to the preferred view in the Shafi‘i school, though it is discouraged, and it is better to avoid it. According to the three [Hanafi, Maliki, Ahmad], it is not permissible except with her permission. If the wife is a slave woman under a free man, Abu Hanifah, Malik, and Ahmad said: Coitus interruptus is not permissible except with the permission of her master, while Ash-Shafi‘i permitted it without his permission.
2 The statement: “Coitus interruptus is practiced with a slave woman”: Meaning with his slave woman, as she is fully owned in all her parts and rights, and her consent is not legally considered. Often, a man dislikes offspring from slave women, unlike a free woman, whose rights are legally considered. Similarly, if the wife is a slave woman of another man, her master’s rights are considered, so coitus interruptus is not permissible except with his permission, as stated in At-Ta‘liq al-Mumajjad. In Radd al-Muhtar: Permission for coitus interruptus, which is ejaculation outside the vagina, is required from the slave woman’s master, not her, because her right to intercourse is fulfilled by the act. As for the release of semen, its benefit is the child, and the right to that belongs to the master, so his permission is considered to forgo it. If he permits, there is no dislike in coitus interruptus according to most scholars, and this is the sound view, supported by numerous narrations.
۱قوله: إلا بإذنها ولهذه الآثار المذكورة في الكتاب. قال محمد وبهذا نأخذ لا نرى بالعزل بأسا عن الأمة، وأما الحرة فلا ينبغي أن يعزل وقال في رحمة الأمة والعزل عن الحرة ولو بغير إذنها جائز على المرجح من مذهب الشافعي، لكن نهى عنه، فالأولى تركه، وعند الثلاثة لا يجوز إلا بإذنها، والزوجة الأمة تحت الحر. قال أبو حنيفة ومالك وأحمد: لا يجوز العزل عنها إلا بإذن سيدها، وجوزه الشافعي بغير إذنه.
۲ قوله: تعزي الأمة: أي عن أمته فإنها مملوكة بجميع أجزائها وحقوقها، وليس لها حق ورضاء معتبر شرعًا. وكثيرًا ما يكره الرجل النسل من الإماء، بخلاف الحرة؛ فإن لها حقا معتبرًا، وكذا إذا كان الزوج أمة رجل، فإن لمولاها حقا معتبرا، فلا يجوز العزل إلا بالإذن. قاله في التعليق الممجد». وقال في رد المحتار والإذن في العزل وهو الإنزال خارج الفرج لمولى الأمة لا لها؛ لأن حقها في الوطء قد تأدى بالجماع. وأما سفح الماء ففائدته الولد، والحق فيه للمولى، فاعتبر إذنه في إسقاطه، فإذا أذن فلا كراهة في العزل عند عامة العلماء، وهو الصحيح، وبذلك تظافرت الأخبار.
وَعَنْ جَابِرٍ (رضي الله عنه)، قَالَ : كُنَّا نَعْزِلُ۱ وَالْقُرْآنُ يَنْزِلُ. مُتَّفَقٌ عَلَيْهِ.
وَزَادَ مُسْلِمُ: فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَلَمْ يَنْهَنَا.
Jabir (may Allah be pleased with him) narrated: We used to practice coitus interruptus 1 while the Qur’an was being revealed. Agreed upon.
Muslim added: This reached the Prophet (ﷺ), and he did not forbid us.
Notes / الحواشي
1 The statement: “We used to practice coitus interruptus, etc.”: Meaning with a free woman, and likewise with a partially freed slave woman, with her permission. However, in Al-Khaniyah: It is permissible in our time due to its corruption. Kamal said: Let an excuse that waives her permission be considered, as per his wording. In Al-Fatawa: If he fears harm from the child with a free woman, he may practice coitus interruptus without her consent due to the corruption of the time, so let similar excuses be considered as waiving her permission. Thus, it is known from Al-Khaniyah that the transmitted position of the school is non-permissibility, and this is a qualification by the school’s scholars due to changes in some rulings with the change of time. This was affirmed in Al-Fath, and Qahistani also confirmed it, saying: This applies if he does not fear harm to the child due to the corruption of the time; otherwise, it is permissible without her permission.
۱ قوله: كنا نعزل إلخ : أي ويعزل عن الحرة وكذا المكاتبة بإذنها، لكن في الخانية: أنه يباح في زماننا لفساده. قال الكمال»: فليعتبر عذرًا مسقطاً لإذنها عبارته، وفي الفتاوى»: إن خاف من الولد السوء في الحرة يسعه العزل بغير رضاها؛ لفساد الزمان، فليعتبر مثله من الأعذار مسقطاً لإذنها . فقد علم مما في الخانية» أن منقول المذهب عدم الإباحة، وإن هذا تقييد من مشايخ المذهب لتغير بعض الأحكام بتغير الزمان. وأقره في «الفتح»، وبه جزم القهستاني أيضًا حيث قال: وهذا إذا لم يخف على الولد السوء؛ لفساد الزمان، وإلا فيجوز بلا إذنها.
وَعَنْهُ (رضي الله عنه)قَالَ: إِنَّ رَجُلًا أَتَى رَسُولِ اللهِ ، فَقَالَ: إِنَّ لِي جَارِيَةً هِيَ خَادِمُنَا، وَأَنَا أَطُوفُ عَلَيْهَا، وَأَنَا أَكْرَهُ أَنْ تَحْمِلَ. فَقَالَ: «اعْزِلْ۱ عَنْهَا إِنْ شِئْتَ، فَإِنَّهُ سَيَأْتِيهَا مَا قُدَّرَ لَهَا، فَلَبِثَ الرَّجُلُ ، ثُمَّ أَتَاهُ فَقَالَ: إِنَّ الْجَارِيَةَ قَدْ حَبِلَتْ، فَقَالَ: «قَدْ أَخْبَرْتُكَ۲ أَنَّهُ سَيَأْتِيهَا مَا قُدْرَ لَهَا». رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ لَهُ عَنْ أَبِي سَعِيدٍ الْخُدْرِيَّ الله قَالَ : سُئِلَ رَسُولُ اللَّهِ ﷺ عَنِ الْعَزْلِ، فَقَالَ: مَا مِنْ كُلِّ الْمَاءِ يَكُونُ الْوَلَدُ، وَإِذَا أَرَادَ اللَّهُ خَلْقَ شَيْءٍ لَمْ يَمْنَعْهُ شَيْءٌ».
Jabir (may Allah be pleased with him) narrated: A man came to the Messenger of Allah (ﷺ) and said, “I have a slave girl who serves us, and I have intercourse with her, but I dislike that she becomes pregnant.” He said, “Practice coitus interruptus 1 with her if you wish, for what is decreed for her will come to her.” The man stayed away, then returned and said, “The slave girl has become pregnant.” He said, “I told you 2 that what is decreed for her will come to her.” Narrated by Muslim.
In another narration by him from Abu Sa‘id al-Khudri, he said: The Messenger of Allah (ﷺ) was asked about coitus interruptus, and he said, “Not all semen results in a child, and when Allah intends to create something, nothing can prevent it.”
Muhammad narrated in his Muwatta from Abdullah ibn Umar that Umar ibn al-Khattab said, “What is wrong with men practicing coitus interruptus with their slave women? No slave girl comes to me whose master admits to having approached her except that I attribute her child to him. So practice coitus interruptus afterward or refrain.” In At-Ta‘liq al-Mumajjad: Umar did not intend to prohibit coitus interruptus with a slave woman, as it is permissible according to him and others, nor that every child born to a slave woman approached by her master is attributed to him, even if he does not claim or admit it. Rather, he intended deterrence and warning, disliking that they neglect their slave women through coitus interruptus. This is evidenced by what is reported from Zayd ibn Thabit, who denied the paternity of a child born to a slave woman he approached, indicating the permissibility of denial after intercourse. It is also evidenced by Umar himself denying the paternity of a child born to his approached slave woman. Muhammad narrated in his Muwatta: Abu Hanifah said: If he protects her, meaning the master keeps the slave girl in his house and does not let her go to a place that raises suspicion, and she gives birth to a child, he cannot, in matters between him and Allah, deny it. This is what we adopt, meaning in piety, not judicially.
Notes / الحواشي
1 The statement: “Practice coitus interruptus with her if you wish”: This indicates the permissibility of coitus interruptus, and with a slave woman, it is at the discretion of the one having intercourse, as stated in Al-Marqah.
2 The statement: “I told you that what is decreed for her will come to her”: Ibn al-Humam said: If he practiced coitus interruptus with or without permission and she became pregnant, can he deny paternity? They said: If he did not return to her, or returned but urinated before returning, he can deny it. If he did not urinate, he cannot, as narrated from Ali, because residual semen in his organ may enter her. Abu Hanifah said: If he bathed from major impurity before urinating, then urinated, and semen came out, he must repeat the bath. In Fatawa Qadi Khan: If a man has an unprotected slave girl who goes out and comes in, and he practices coitus interruptus with her, and she gives birth to a child, and he strongly believes it is not his, it depends on the moment he met her. If she is protected, he cannot deny it, as he may practice coitus interruptus, and semen may fall outside the vagina and then enter, so coitus interruptus is not relied upon, as stated in Al-Marqah.
۱ قوله: اعزل عنها إن شئت فيه جواز العزل وأنه في الأمة بمشيئة الواطئ. كذا في «المرقاة».
۲ قوله : قد أخبرتك أنه سيأتها ما قدر لها وقال ابن الهمام: ثم إذا عزل بإذن أو بغير إذن، وظهر بها حبل هل يحل نفيه ؟
قالوا: إن لم يعد إليها أو عاد، ولكن بال قبل العود حل نفيه. وإن لم يبل لا يحل، كذا روى عن علي ؛ لأن بقية المني في ذكره يسقط فيها، كذا قال أبو حنيفة فيما إذا اغتسل من الجنابة قبل البول، ثم بال، فخرج المني وجب إعادة الغسل. وفي فتاوى قاضي خان رجل له جارية غير محصنة وتخرج وتدخل ويعزل عنها المولى، فجاءت بولد وأكبر ظنه أنه ليس منه، كان في ساعة من لقيه، وإن كانت محصنة لا يسعه نفيه؛ لأنه ربما يعزل فيقع الماء في الفرج الخارج، ثم يدخل، فلا يعتمد على العزل. قاله في المرقاة».
وروى محمد في موطئه عن عبد الله بن عمر أن عمر بن الخطاب قال: ما بال رجال يعزلون عن ولائدهم لا تأتيني وليدة فيعترف سيدها أنه قد ألم بها إلا ألحقت به ولدها، فاعتزلوا بعد أو اتركوا قال في التعليق الممجد»: يعني لم يقصد به عمر حرمة العزل عن الأمة؛ فإنه جائز عنده وعند غيره، ولا أن كل ما تصنعه الأمة الموطوءة من سيدها ملحق بسيدها، وإن لم يدعه ولم يعترف به، بل أراد به الزجر والتهديد كراهة أن يضيعوا ولائدهم بالعزل بدليل ما بلغ عن زيد بن ثابت أنه نفى ولد جارية موطوءة له من نفسه؛ فإنه يدلُّ على جواز النفي بعد الوطء، وبدليل ما ثبت عن عمر نفسه نفي ولد جاريته الموطوءة، انتهى. وقال محمد في موطئه : وكان أبو حنيفة يقول : إذا حصنها أي حفظ المولى جارية في بيته ولم يتركها، تخرج إلى محل يورث الشبهة، فجاءت بولد لم يسعه فيما بينه وبين ربه عز وجل أن ينتفي منه فبهذا نأخذ أي ديانة لا قضاء.
وَعَنْ سَعْدِ بْنِ أَبِي وَقَاصِ (رضي الله عنه) أَنَّ رَجُلًا جَاءَ إِلَى رَسُوْلِ اللَّهِ ﷺ، فَقَالَ: إِنِّي أَعْزِلُ عَنِ امْرَأَتِي فَقَالَ لَهُ رَسُولُ اللهِ : لِمَ تَفْعَلُ ذَلِكَ؟ فَقَالَ الرَّجُلُ: أُشْفِقُ عَلَى وَلَدِهَا، فَقَالَ رَسُولُ اللهِ ﷺ: «لَوْ كَانَ ۱ ذَلِكَ ضَارًّا ضَرَّ فَارِسَ وَالرُّومَ. رَوَاهُ مُسْلِمٌ.
وَرَوَى الطَّحَاوِيُّ عَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما)أَنَّ النَّبِيَّ ﷺ كَانَ يَنْهَى عَنِ الْاغْتِيَالِ ثُمَّ قَالَ: «لَوْ ضَرَّ أَحَدًا لَضَرَّ فَارِسَ وَالرُّوْمَ».
وَفِي رِوَايَةٍ لَهُ عَنْ جُدَامَةَ بِنْتِ وَهْبٍ أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغَيْلَةِ حَتَّى ذُكِرْتُ أَنَّ فَارِسَ وَالرُّوْمَ يَصْنَعُوْنَ ذَلِكَ فَلَا يَضُرُّ أَوْلَادَهُمْ». وَفِي رِوَايَةٍ لِمُسْلِمٍ نَحْوُهُ.
Sa‘d ibn Abi Waqqas (may Allah be pleased with him) narrated: A man came to the Messenger of Allah (ﷺ) and said, “I practice coitus interruptus with my wife.” The Messenger of Allah (ﷺ) said to him, “Why do you do that?” The man said, “I am concerned for her child.” The Messenger of Allah (ﷺ) said, “If that 1 were harmful, it would have harmed the Persians and Romans.” Narrated by Muslim.
Al-Tahawi narrated from Ibn Abbas (may Allah be pleased with them) that the Prophet (ﷺ) forbade intercourse during nursing, then said, “If it harmed anyone, it would have harmed the Persians and Romans.”
In another narration by him from Judamah bint Wahb, the Messenger of Allah (ﷺ) said, “I was about to forbid intercourse during nursing until I was reminded that the Persians and Romans do it, and it does not harm their children.” In a narration by Muslim, similar.
Notes / الحواشي
1 The statement: “If that were harmful, it would have harmed the Persians and Romans”: This Hadith indicates the permissibility of intercourse with a pregnant woman. It is established by the Hadith that follows that permissibility came after prohibition, so this is preferable to others. The Prophet’s (ﷺ) prohibition was due to his fear of harm from it, then he permitted it when he realized it does not harm. This indicates that the prohibition was not from revelation or from what is lawful and unlawful, but from what occurred in his heart out of concern for it. He ordered it out of compassion for his nation, not otherwise, as when he ordered to refrain from pollinating palm trees. It is thus established that a man having intercourse with his pregnant wife or slave woman is lawful and was never prohibited. This is the opinion of Abu Hanifah, Abu Yusuf, and Muhammad (may Allah have mercy on them).
۱ قوله: لو كان ذلك ضارا ضر فارس والروم: ففي هذا الحديث إباحة وطء الحبالي، وثبت بالحديث الذي يجيء بعد هذا أن الإباحة بعد النهي، فهذا أولى من غيره، وجاء نهي النبي الله ذلك أنه من جهة خوفه الضرر من أجله، ثم أباحه لما تحقق عنده أنه لا يضر. ودلّ ذلك أنه لم يكن منع منه في وقت ما منع منه من طريق الوحي، ولا من طريق ما يحل ويحرم، ولكنه على طريق ما وقع في قلبه له منه شيء، فأمر به على الشفقة منه على أمته لا غير ذلك، كما قد كان أمر في ترك تأبير النخل، فثبت بما ذكرنا أن وطء الرجل امرأته أو أمته حاملا حلال لم يحرم عليه قط، وهذا قول أبي حنيفة وأبي يوسف ومحمد (رحمهم الله).
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : «إِنَّ أَعْظَمَ الْأَمَانَةِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ - وَفِي رِوَايَةٍ: «إِنَّ مَنْ أَشَرِّ النَّاسِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ الْقِيَامَةِ الرَّجُلُ يُفْضِي إِلَى امْرَأَتِهِ وَتُفْضِي إِلَيْهِ، ثُمَّ يَنْشُرُ سِرَّهَا». رَوَاهُ مُسْلِمٌ.
Abu Sa‘id (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “The greatest trust with Allah on the Day of Resurrection”, and in another narration: “The worst of people in status with Allah on the Day of Resurrection is a man who is intimate with his wife, and she with him, then he spreads her secret.” Narrated by Muslim.
وَعَنْ خُزَيْمَةَ بْنِ ثَابِتٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ اللَّهَ لَا يَسْتَحِي مِنَ الْحَقِّ، لَا تَأْتُوا۱ النِّسَاءَ فِي أَدْبَارِهِنَّ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ.
Khuzaimah ibn Thabit (may Allah be pleased with him) narrated: The Prophet (ﷺ) said, “Allah is not shy of the truth: Do not approach women in their anus 1.” Narrated by Ahmad, Tirmidhi, Ibn Majah, and Ad-Darimi.
Notes / الحواشي
1 The statement: “Do not approach women in their anus”: In Al-Binayah, it is said: Our Shaykh said in his commentary on Tirmidhi: Consensus has been established recently on the prohibition of approaching a woman in her anus, and though there was an old disagreement, it has ceased. Everyone from whom permissibility was narrated also has narrations of denial. Those who held its prohibition among the Companions include Ali ibn Abi Talib, Ibn Abbas, Abu Hurairah, Abu ad-Darda, and Ibn Mas‘ud, and among the Successors, Sa‘id ibn Jubair, Mujahid, ‘Ikrimah, Ibrahim an-Nakha‘i, Sa‘id ibn al-Musayyib, and Tawus. This is the opinion of Abu Hanifah, Abu Yusuf, Muhammad, Sufyan ath-Thawri, Ash-Shafi‘i, and other scholars.
۱ قوله : لا تأتو النساء في أدبار : من قال في البناية»: وقال شيخنا في شرح الترمذي له : قد انعقد الإجماع آخرا على تحريم إتيان المرأة في الدبر، وإن كان فيه خلاف قديم قد انقطع، وكل من روى عنه إباحته فقد روي عنه إنكاره، فأما القائلون بتحريمه من الصحابة، فعلي بن أبي طالب وابن عباس وأبو هريرة وأبو الدرداء وابن مسعود، ومن التابعين سعيد بن جبير ومجاهد وعكرمة وإبراهيم النخعي وسعيد بن المسيب وطاوس، وهو قول أبي حنيفة وأبي يوسف ومحمد وسفيان الثوري والشافعي وآخرين من أهل العلم.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَلْعُونٌ مَنْ أَتَى امْرَأَتَهُ فِي دُبُرِهَا». رَوَاهُ أَحْمَدُ وَأَبُوْ دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “Cursed is he who approaches his wife in her anus.” Narrated by Ahmad and Abu Dawud.
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ الَّذِي يَأْتِي امْرَأَتَهُ فِي دُبُرِهَا لَا يَنْظُرُ اللَّهُ إِلَيْهِ». رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “Allah does not look at the one who approaches his wife in her anus.” Narrated by Al-Baghawi in Sharh as-Sunnah.
And the saying of Allah, the Mighty, the Exalted: “If you fear that you will not be just, then one or what your right hands possess. That is nearer that you will not incline” [An-Nisa: 3], and His saying, the Exalted: “You will never be able to be just between women, even if you strive. So do not incline completely, leaving her as if suspended” [An-Nisa: 129].
1 The statement: “If you fear that you will not be just, then one, etc.”: It is understood that justice among wives is obligatory, whether new or old, virgin or previously married, Muslim or from the People of the Book, and it is equal between two free women. Between a free woman and a slave woman married to another, justice is divided in thirds: two-thirds for the free woman, one-third for the slave woman. This justice applies to clothing, maintenance, housing, and staying with them, not to love of the heart, as that is beyond human control, nor to intercourse, as that depends on love of the heart, nor to travel rights, as he may travel with whichever he wishes, though drawing lots is preferred, as stated by the jurists, in Tafsir al-Ahmadiyyah.
2 The statement: “You will never be able to be just, etc.”: An earlier verse in this surah clarified the condition of justice: “If you fear that you will not be just, then one” [An-Nisa: 3]. This verse clarifies that justice is not required in love of the heart but is required in other matters. The verse’s meaning is: You, owners of many wives, will never be able to be just among them, as complete justice without any inclination is impossible. Thus, the Messenger of Allah (ﷺ) was just among his wives in maintenance, clothing, and housing, saying, “O Allah, this is my division in what I control. Do not blame me for what You control and I do not,” meaning love of the heart. He loved Aishah (may Allah be pleased with her) more than all his wives with complete love. Even if you strive to be just among women, “do not incline completely” [An-Nisa: 129], meaning do not combine inclination of action with inclination of the heart. Be just in actions like maintenance, clothing, housing, and staying, even if you cannot control the heart’s love or intercourse, so that action and heart inclination do not combine. If you also abandon just actions, “leaving her” [An-Nisa: 129], the one undesired in action and heart, “as if suspended” [An-Nisa: 129], neither married nor divorced. The Prophet (ﷺ) said: “Whoever has two wives and inclines toward one, he will come on the Day of Judgment with one side tilted.” Thus, justice to the extent possible is obligatory, as in Tafsir al-Ahmadiyyah.
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا يَنْظُرُ اللَّهُ إِلَى رَجُلٍ أَتَى رَجُلًا أَوِ امْرَأَةً فِي الدُّبُرِ». رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them) narrated: The Messenger of Allah (ﷺ) said, “Allah does not look at a man who approaches a man or a woman in the anus.” Narrated by Tirmidhi.