Section: If he has intercourse with his wife in her anus, there is no hadd (prescribed punishment) upon him, because he has a doubt (shubhah) regarding that, but he shall be punished with ta'zir (discretionary punishment) for committing a forbidden act. Upon her, ghusl (full ritual bath) is mandatory, as it is the insertion of a private part into a private part, and its ruling is the same as intercourse in the vagina regarding the invalidation of acts of worship, the establishment of the dowry (mahr), and the obligation of the waiting period ('iddah). If the intercourse is with a woman to whom he is not married, the hadd for a sodomite (luwati) becomes mandatory, and there is no dowry due upon him, because he has not caused the loss of a benefit for which there is compensation in the Shari'ah. Intercourse with his wife in the anus does not establish ihsan (the state of having been married which qualifies one for stoning in cases of zina), for that is only established through complete intercourse, and this is not complete intercourse. It does not make her lawful for her first husband (in cases of thrice-divorced wives who must marry another before returning to the first), because the woman does not 'taste the honey' of the man through it. Furthermore, the (legal) return (fai'ah) to the wife is not achieved by it, nor does it fulfill the requirement of ending the state of impotence ('unnah), because intercourse in these instances is for the sake of the woman's right, and her right is intercourse in the vagina. The sufficiency of her silence as permission for marriage is not invalidated by it, because her original virginity remains intact.
Section: There is no harm in deriving pleasure from her between the buttocks without insertion, because the Sunnah only came to prohibit the anus, so it is specific to that; and because it was prohibited for the sake of harm, and that is specific to the anus, thus the prohibition is restricted to it.
Section: 'Azl (withdrawal) is makruh (disliked). Its meaning is that he withdraws when he is close to ejaculation, so he ejaculates outside the vagina. Its dislike was narrated from Umar, Ali, Ibn Umar, and Ibn Mas'ud. It was also narrated from Abu Bakr al-Siddiq, because it contains the reduction of offspring and cuts off pleasure for the one being approached. The Prophet (peace and blessings of Allah be upon him) urged the pursuit of the causes for having children, saying: "Marry, multiply, and have many descendants, for I will be proud of you before the nations." And he said: "A black woman who is fertile is better than a beautiful woman who is barren." Unless it is for a need, such as...
(45) In the original: "his wife". (46) In (B) and (M): "wa al-ihlal". (47) In (A): "fi al-nikah". (48) In (B) and (M): "karahatihi". (49) Attributed by the author of Kanz al-'Ummal, in 16/276, to 'Abd al-Razzaq in "al-Jami'", narrated from Sa'id ibn Abi Hilal in a mursal (disconnected) manner. (50) In the original: "shahwa'". (51) Cited by al-Haythami, in: The Chapter on Marrying Fertile Women, from the Book of Marriage. Majma' al-Zawa'id 4/258. And the author of Fath al-Kabir =
فصل: فإِنْ وطِئَ زوجتَه فى دُبُرِها، فلا حَدَّ عليه؛ لأنَّ له فى ذلك شُبْهةً، ويُعَزَّرُ؛ لفعلِه المُحرَّمَ، وعليها الغُسْلُ؛ لأنَّه إيلاجُ فَرْجٍ فى فَرْجٍ، وحكمُه حكمُ الوَطءِ فى القُبُلِ فى إفسادِ العباداتِ، وتَقْريرِ المَهْرِ، ووُجوبِ العِدَّةِ. وإِنْ كانَ الوطءُ لأجْنبيَّةٍ، وجَب حَدُّ اللُّوطىِّ، ولا مَهْرَ عليه؛ لأنَّه لم يُفَوِّت مَنْفَعةً لها عِوَضٌ فى الشَّرعِ. ولا يحصُلُ بوَطْءِ زَوْجتهِ (٤٥) فى الدُّبرِ إحْصانٌ، إنَّما يحصُلُ بالوَطْءِ الكاملِ، وليس هذا بوطءٍ كاملٍ، ولا الإِحْلالُ (٤٦) للزَّوجِ الأوَّلِ؛ لأنَّ المرأةَ لا تذُوقُ به عُسَيْلةَ الرَّجُلِ. ولا تحصُلُ به الفَيْئَةُ، ولا الخُروجُ مِنَ العُنَّةِ؛ لأنَّ الوَطْءَ فيهما لِحَق المرأةِ، وَحقُّها الوَطْءُ فى القُبُل. ولا يزُولُ به الاكْتِفاءُ بصُمَاتِها فى الإذنِ بالنِّكاح (٤٧)؛ لأنَّ بَكارةَ الأَصلِ باقيةٌ.
فصل: ولا بأسَ بالتَّلذُّذِ بها بينَ الألْيَتَيْنِ مِن غيرِ إيلَاجٍ؛ لأنَّ السُّنّةَ إنما وردتْ بتَحْريمِ الدُّبُرِ، فهو مَخْصوصٌ بذلك، ولأنَّه حُرِّمَ لأجلِ الأذَى، وذلك مخصوصٌ بالدُّبُرِ، فاخْتَصَّ التَّحريمُ بِه.
فصل: والعَزْلُ مكروهٌ، ومعناه أَنْ يَنزِعَ إذا قَرُبَ الإِنْزالُ، فيُنْزِلُ خارجًا من الفَرْجِ، رُويتْ كَراهِيَتُه (٤٨) عن عمرَ، وعلىٍّ، وابنِ عمرَ، وابنِ مسعودٍ. ورُوِىَ ذلك عن أبى بكر الصِّدِّيقِ أيضًا؛ لأنَّ فيه تَقْلِيلَ النَّسْلِ، وقطعَ اللَّذَّةِ عن المَوْطُوءةِ، وقد حثَّ النَّبىُّ -صلى اللَّه عليه وسلم- على تَعاطِى أسْبابِ الوَلَدِ، فقال: "تَنَاكَحُوا، تَنَاسَلُوا، تَكْثُرُوا" (٤٩). وقال: "سَوْدَاءُ (٥٠) وَلُودٌ، خَيْرٌ مِنْ حَسْنَاءَ عَقِيمٍ" (٥١). إلَّا أَنْ يكونَ لحاجةٍ، مثل أَنْ يكونَ
(٤٥) فى الأصل: "امرأته".(٤٦) فى ب، م: "والإحلال".(٤٧) فى أ: "فى النكاح".(٤٨) فى ب، م: "كراهته".(٤٩) عزاه صاحب كنز العمال، فى: ١٦/ ٢٧٦، إلى عبد الرزاق فى "الجامع"، عن سعيد بن أبى هلال مرسلا.(٥٠) فى الأصل: "شوهاء".(٥١) أورده الهيثمى، فى: باب تزويج الولود، من كتاب النكاح. مجمع الزوائد ٤/ ٢٥٨. وصاحب الفتح الكبير=