Azami 6366

Tabarani narrated it in al-Awsat - Majma Bahrayn (2309), via Abdul-Samad bin Fadl, from Abdullah bin Wahb, who said, Ibn Lahia informed me, from Musharrah bin Han, from Uqba bin Amir Juhani, who said, and then narrated it. Haythami said in al-Majma (4/299), "Tabarani narrated it in al-Awsat, and it includes Abdul-Samad bin Fadl. Dhahabi deemed him trustworthy, though he said, 'He has a hadith that is considered objectionable.' He is otherwise of sound standing, Allah willing."Its chain is hasan because of Ibn Lahia, for he has been criticized, though the narration of the Abadila from him is hasan, and this is one of theirs. Musharrah bin Han is al-Maafiri al-Basri. Ibn Main, Ajli, and Ibn Hibban deemed him trustworthy, while Ibn Adi said, "There is no harm in him." Others criticized him. His hadith is hasan when he does not contradict others or bring something objectionable, and his hadith has sound foundations, and this is one of them. However, Ibn Hibban said, "Musharrah bin Han narrates objectionable reports from Uqba bin Amir." Abu Hatim Razi likewise judged it objectionable in al-Ilal (1229).I say, however the hadiths regarding the prohibition of having intercourse with women in their anuses are numerous, and they strengthen and support it, and through them the objection to the hadith of Uqba bin Amir is removed.On this subject there is also what was narrated from Umar bin Khattab, who said, the Messenger of Allah ﷺ said, "Allah is not shy of the truth, do not have intercourse with women in their anuses." Bazzar narrated it, Kashf Astar (1456), from Muhammad bin Saeed bin Yazid bin Ibrahim Tustari, who said, Uthman bin Yaman told us, who said, Zama told us, from Salama bin Wahram, from Tawus, from Ibn Hadi, from Umar, and he narrated it. Nasai also narrated it in al-Kubra (8959) through another route, from Uthman bin Yaman, from Zama, with the same wording. But there is a break in the chain, for Ibn Hadi did not meet Umar bin Khattab.As for Munziri, he said in al-Targhib wal-Tarhib (3697), "Abu Yaala narrated it, and its chain is sound." But it is not sound, for he narrated it through this very route, as is evident from what Hafiz Haythami did in al-Majma (4/298), where he said, "Abu Yaala, Tabarani in al-Kabir, and Bazzar narrated it, and the men of Abu Yaala's chain are the men of Sahih, except for Uthman bin Yaman, who is trustworthy." Bazzar affirmed that it is not narrated from Umar except through this route. As for Haythami's statement that Uthman bin Yaman is trustworthy, this relies on Ibn Hibban's endorsement of his trustworthiness, even though Ibn Hibban also said, "He errs." Ibn Abu Hatim mentioned him in al-Jarh wal-Tadil without noting any criticism or endorsement of him, so he remains among the unknown narrators until his trustworthiness is explicitly established.On this subject there is also what was narrated from Ali bin Talq, who said, the Messenger of Allah ﷺ said, a bedouin came to the Prophet ﷺ and said, "O Messenger of Allah, a man among us may be in open country, and he feels a slight urge to pass wind, while water is scarce." The Messenger of Allah ﷺ said, "When one of you passes wind, let him perform wudu, and do not have intercourse with women in their rears, for Allah is not shy of the truth." Tirmidhi narrated it (1166), and this wording is his, as did Abu Dawud (205), Ibn Hibban (2237), and Bayhaqi (2/255), all from the hadith of Asim al-Ahwal, from Isa bin Hattan, from Muslim bin Salam, from Talq bin Ali, and he narrated it.Tirmidhi said, "The hadith of Ali bin Talq is a hasan hadith. I heard Muhammad say, 'I do not know of any hadith from Ali bin Talq, from the Prophet ﷺ, other than this single hadith, nor do I know this hadith as the hadith of Talq bin Ali Suhaymi.'" Tirmidhi said, "It seems he considered this to be a different man among the companions of the Prophet ﷺ." Its chain is daif, for it includes Muslim bin Salam Hanafi, Abu Abdul-Malik, from whom no one narrated except Isa bin Hattan, so he is unknown, as more than one scholar has stated.Tirmidhi (1166) and Ahmad (655) also narrated it through Waki, who said, Abdul-Malik bin Muslim bin Salam told us, from his father, from Ali, and he narrated it. Thus Abdul-Malik bin Muslim mentioned it as "from Ali" ambiguously, without specifying who he meant, so Imam Ahmad included it in the Musnad of Ali bin Abu Talib. But the correct view is that it belongs to the Musnad of Ali bin Talq, as Ibn Asakir, Ibn Kathir, and other scholars have explicitly stated. Abdul-Malik bin Muslim did not hear from his father, and the correct version is what Nasai narrated in al-Kubra (9024), through Ahmad bin Khalid, from Abdul-Malik bin Muslim bin Salam, from Isa bin Hattan, from Muslim bin Salam. Thus the hadith goes back to Muslim bin Salam, who is unknown, as mentioned before.On this subject there is also what was narrated from Abdullah bin Amr, from the Prophet ﷺ, that he said, "That is the lesser sodomy," meaning having intercourse with a woman in her anus. Abu Dawud Tayalisi narrated it in his Musnad (2380), from Hammam, from Qatada, from Amr bin Shuayb, from his father, from Abdullah bin Amr, and he narrated it. Bayhaqi narrated it through his route (7/198). Imam Ahmad (6706), Bazzar (1455), Nasai in al-Kubra (8948), and Tahawi in Sharh Maani al-Athar (3/44) also narrated it, all through the route of Hammam, with the same wording. However, Ibn Abu Shayba (4/252), Nasai in al-Kubra (8950), and Tahawi narrated it, all through another route, as a saying of Abdullah bin Amr himself, not as words of the Prophet.Bukhari said in Tarikh Saghir (1/239), "The elevated version is not correct." And he said in Tarikh al-Kabir, "Muhammad bin Bashshar told me, Ibn Abu Adi and Abdul-Ala told us, from Saeed, from Qatada, from Abu Ayub, from Abdullah bin Amr, as his own saying." This is also the view favored by Ibn Kathir in his Tafsir, and Ibn Hajar in Talkhis (3/181).The jurisprudence of this matter. Ibn Qayyim said in Tibb Nabawi (p. 313), "As for the anus, it was never permitted on the tongue of any prophet among the prophets, and whoever attributes to some of the early generations the permissibility of a husband having intercourse with his wife in her anus has erred concerning them..." He also said, "If Allah forbade intercourse in the vagina because of the incidental harm involved, what then of the anus, which is the site of an inherent harm, along with the added corruption of risking the interruption of procreation?"Dhahabi said in Siyar (4/128), "We have become certain, through routes from which there is no escape, of the Prophet's prohibition of women's anuses, and we are firm in judging it forbidden." Umar struck a man who had had intercourse with a woman in her anus. Abu Darda was asked about this and said, "Would anyone but a disbeliever do that?" It was mentioned to Ibn Umar, and he said, "Would any Muslim do that?"Qurtubi said in Mufhim (4/157), "A group held to the general wording of "however you wish" [Baqarah 2:223], and considered it to encompass both the front and the rear of the woman, so they permitted intercourse with a woman in her anus. Among those to whom this view is attributed are Saeed bin Musayab, Nafi, and Ibn Majishun, from among our own scholars. This was also related from Malik in a book called Kitab Sirr, which is attributed to Malik, though the most discerning of his students and teachers deny it. Utbi related the permissibility of this from Malik, and I think he took it from that very objectionable book. The reports of Malik's students converge in denying that view and in Malik's own denunciation of whoever attributed it to him.We have related the exact wording of what was attributed to Malik on this matter in a treatise we wrote on this question, which we titled Izhar Idbar man Ajaza al-Watya fil-Adbar, in which we set out the utmost proofs of both parties and their evidence from the Quran and sunnah, following the method of verification, careful composition, transmission, and refinement...He also said, when Ibn Wahb and Ali bin Ziyad informed Malik that people in Egypt were saying of him that he permitted this, he recoiled from it and hastened to denounce whoever attributed it to him. He said, 'They lied about me, they lied about me, they lied about me.' Then he said, 'Are you not an Arab people? Did Allah not say, "Your wives are a tillage for you" [Baqarah 2:223]? And can tillage be anywhere but the place where seed is sown?'"