Anal Sex (Intercourse) in Islam A Detailed Thread 🧵
H🇺🇸@Born2Takfir
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Sep 11, 2026
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Anal Sex (Intercourse) in Islam
A Detailed Thread 🧵
A Detailed Thread 🧵
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The Reason for writing this is because i an extremely loyal to usul and the claim of consensus on this is weak and i am writing this to prove it.
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In the name of Allah, The Most Mericful.
Section One:
Lexical Analysis of the Key Quranic terms: Harth and Anna
1.A
The words in the verse general and lisan al-Arab and taj al-arus prove that the wording is general not for a specific area of one's wife.
Section One:
Lexical Analysis of the Key Quranic terms: Harth and Anna
1.A
The words in the verse general and lisan al-Arab and taj al-arus prove that the wording is general not for a specific area of one's wife.
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The Lexicons said a woman is the man's harth because his child comes from her and Ibn Arabi said:
"Harth means abudant intercourse."
Harth also means gathering and also taking four wives.
"Harth means abudant intercourse."
Harth also means gathering and also taking four wives.
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None of these lexical authorities restrict harth in Quran 2:223 exclusively to a single anatomical channel. The Lisan reference explicitly glosses the verse as permitting approach from the front or the rear.
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1.B
The Word Anna: Three Simultaneous meanings
The second crucial term is anna classical Arabic grammarians are unanimous that it carries three distinct meanings, all of which apply simultanseously. Multiple sources confirm this:
Check this table below:
The Word Anna: Three Simultaneous meanings
The second crucial term is anna classical Arabic grammarians are unanimous that it carries three distinct meanings, all of which apply simultanseously. Multiple sources confirm this:
Check this table below:
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"Anna is an interrogative meaning: from where, when, or how. In 'come to your harth you wish' : by whatever meants and whatever time whoever you want."
So a husband can approach and enjoy is wife however he wants any place he wants.
So a husband can approach and enjoy is wife however he wants any place he wants.
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Scholars who held the Permissibility Position: Companions, Followers and Imams:
Qurtubi in his tafsir said:
"Zayd Ibn Aslam, Ibn Umar, Sa'id ibn al-Mussayib, Muhammad ibn Ka'b and Abdul Malik ibn al-Majishun permitted anal."
Qurtubi in his tafsir said:
"Zayd Ibn Aslam, Ibn Umar, Sa'id ibn al-Mussayib, Muhammad ibn Ka'b and Abdul Malik ibn al-Majishun permitted anal."
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Ibn Arabi al-Maliki said:
"A large group of scholars permitted anal intercourse with one's wife and its permissibility was traced to an esteemed company of Companions and followers. Ibn Shaban narrated this from a large number of Companions and followers and from Malik."
"A large group of scholars permitted anal intercourse with one's wife and its permissibility was traced to an esteemed company of Companions and followers. Ibn Shaban narrated this from a large number of Companions and followers and from Malik."
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2.B
Imam Malik: Multiple Independent Attestations:
Imam Tabari said:
"They disagreed on approach a woman in their rear. Malik said: there is no harm in a man coming to his wife in her rear (anus), just as he comes to her in her front. This was narrated to us from Ibn Wahb."
Imam Malik: Multiple Independent Attestations:
Imam Tabari said:
"They disagreed on approach a woman in their rear. Malik said: there is no harm in a man coming to his wife in her rear (anus), just as he comes to her in her front. This was narrated to us from Ibn Wahb."
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Tabari said:
"The legal reasoning of those who follow Malik's view: there is a consensus that marriage has made permissible for the husband what was previously forbidden if thats the case then there is no basis for giving vagina priority over the anus (Ass)."
"The legal reasoning of those who follow Malik's view: there is a consensus that marriage has made permissible for the husband what was previously forbidden if thats the case then there is no basis for giving vagina priority over the anus (Ass)."
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This is a powerful Usuli argument because marriage makes everything forbidden permissible and calling something haram without any proof even if there is some "consensus" then its very weak as per the usul of the 4 madhaib.
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Abu Bakar Jassas:
"The permissibility of anal is the well known position from Malik and his companions but they deny it because they think its shameful."
Not just him other scholars confirmed this attribution to Malik.
"The permissibility of anal is the well known position from Malik and his companions but they deny it because they think its shameful."
Not just him other scholars confirmed this attribution to Malik.
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Al-Hattab the famous Maliki said:
"Ibn Abdul Salam in his abridgement of mabsut Malik said: Anal intercourse with one's wife is more permissible than drinking cold water and his statement in kitab sirr is rejected."
Hattab is not rejecting this quote from ibn abdul Salam
"Ibn Abdul Salam in his abridgement of mabsut Malik said: Anal intercourse with one's wife is more permissible than drinking cold water and his statement in kitab sirr is rejected."
Hattab is not rejecting this quote from ibn abdul Salam
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Ibn Hajar Asqalani:
"Qadi Iyad said: Qadi Muhammad Asili considered it permissible and ibn Sahnun and Ibn Shaban each composed works on its permissibility. And in the words of Ibn Arabi and Mazari there is what point towards its permissibility aswell."
Even they permitted it
"Qadi Iyad said: Qadi Muhammad Asili considered it permissible and ibn Sahnun and Ibn Shaban each composed works on its permissibility. And in the words of Ibn Arabi and Mazari there is what point towards its permissibility aswell."
Even they permitted it
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Ibn Baziza in his tafsir quoted Isa ibn Dinar who said:
"Anal sex is sweeter than cold water."
Ibn Attiyah said even if Malik and others permitted it then it was a mistake as per us.
Even he ended up accepting that it was called permissible.
"Anal sex is sweeter than cold water."
Ibn Attiyah said even if Malik and others permitted it then it was a mistake as per us.
Even he ended up accepting that it was called permissible.
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Ibn Arafah in his tafsir writes:
"Ibn Rushd said the mashur position of the madhab is that anal sex (intercourse) is permissible."
"Ibn Rushd said the mashur position of the madhab is that anal sex (intercourse) is permissible."
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Section Three:
There are some hadiths so its haram?
Ibn Hajar said:
"The position of Imam Bukhari, Nasa'i, Ali al Madni, Ibn Adi, Al-Bazzar and other hadith Imams said not a single narration is authentic about this topic, all of them are rejected."
There are some hadiths so its haram?
Ibn Hajar said:
"The position of Imam Bukhari, Nasa'i, Ali al Madni, Ibn Adi, Al-Bazzar and other hadith Imams said not a single narration is authentic about this topic, all of them are rejected."
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These are not some random Imams either and the biggest authorities of these fields rejected every narration because they are weak i checked those isnads myself and they even have sh'i narrators who were even accused of lying they use such narrations to call it haram.
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Ibn Hajar also says the theorists (usulis) were very strict and thats why they allowed it because they were very strict in usul.
And also the early position of Imam Shaf'i as per some was also permissibility but later because of qiyas he changed his opinion.
And also the early position of Imam Shaf'i as per some was also permissibility but later because of qiyas he changed his opinion.
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Section Four:
A Criticial Engagement with Imam Razi's tafsir:
4.A Arguments for Permissibility that Razi presents:
First argument: The reference of Harth:
Second argument: The meaning of Anna as "Where"
A Criticial Engagement with Imam Razi's tafsir:
4.A Arguments for Permissibility that Razi presents:
First argument: The reference of Harth:
Second argument: The meaning of Anna as "Where"
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Third Argument: The General Quranic Permission:
Razi cited the argument of thoses who call it permissible and how.
4.B Razi's additional argument: The verse Closing Warnings:
4.C Critical assesment of Razi's arguments:
Razi cited the argument of thoses who call it permissible and how.
4.B Razi's additional argument: The verse Closing Warnings:
4.C Critical assesment of Razi's arguments:
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Refuting the arguments of Razi:
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Summary: Razi sides with the majority but has not and his own intellectual honesty requires acknowledging this successfully dismantled the core textual arguments on the other side. His tafsir, if read varefully, is much more evidence for the intellectual seriousness of the —
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permissibility position as it is a defence of prohibition.
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Section Five:
Quranic Argument from the story of Prophet Lut:
Tabari said:
"Mujahid said: Prophet Lut offered them his daughters and daughters there means "women of his community" not his own daughters and he told them to take them instead of men because Women are pure"
Quranic Argument from the story of Prophet Lut:
Tabari said:
"Mujahid said: Prophet Lut offered them his daughters and daughters there means "women of his community" not his own daughters and he told them to take them instead of men because Women are pure"
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There is no evidence in any tafsir to claim that he was telling them to take women for vaginal intercourse rather he was telling them to enjoy them instead however they want
It's confimred from Mujahid and Sa'id Ibn Jubayr that Prophet Lut was presenting the women as substitutes
It's confimred from Mujahid and Sa'id Ibn Jubayr that Prophet Lut was presenting the women as substitutes
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And said my daughters are pure for you.
And there is a striking report preserved via Ibn Jarir Tabari which explicitly states:
"Anal intercourse among the people of Lut existed with women before it existed with men by forty years."
So how are you still going to claim —
And there is a striking report preserved via Ibn Jarir Tabari which explicitly states:
"Anal intercourse among the people of Lut existed with women before it existed with men by forty years."
So how are you still going to claim —
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That Prophet Lut was telling them to take women for vaginal intercourse?
Section Six:
The Question of Consensus?
1. No Consensus from the Companions
2. No real Consensus among School Imams
3. Default permissibility remains undefeated:
Section Six:
The Question of Consensus?
1. No Consensus from the Companions
2. No real Consensus among School Imams
3. Default permissibility remains undefeated:
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4. The Quranic Text Supports Multiple readings:
5. Withdrawal as a Decisive Analogy:
The Purpose was to show that there was real deep disagreement and its not as simple as they claim or call it a shia position rather it has always been a sunni position which they nabbed.
5. Withdrawal as a Decisive Analogy:
The Purpose was to show that there was real deep disagreement and its not as simple as they claim or call it a shia position rather it has always been a sunni position which they nabbed.
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Primary Sources Cited:
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End of Thread.
