Recordings › Reply to Abu Ibraheem (Salafi)- By Mufti Abu Layth al-Maliki · 2 Jan 2018 › Segment 5 of 7

Anal intercourse: the difference of opinion and the chains of the critic's hadith

hadeeth ahadith ahaadeeth hadis hadees ahaadith saheeh sahih hadith saheeh hadith sound hadith authentic tafsir tafseer exegesis tafasir tafaseer imam bukhari sahih bukhari saheeh al-bukhari saheeh bukhari imam al-bukhari qadi ayyad qadi iyaad al-qadi iyad imaam imams prayer leader muftis haraam forbidden makruh makrooh makruh tahrimi makruh tanzihi sunnah sunna sunnat prophetic practice da'if dhaeef zaeef da'eef da'if hadith mursal hadith muhaddith muhaddithun muhadith muhaddithin muhaddithoon rawi raawi ruwat rijal salafis salafism wahabi wahhabism 'alim aalim ulema ulamaa

LessonRecorded 2 Jan 2018Responding to Refutations Segment 5 of 7 in the recording2018-01-02-S05

Quoted view · not his position

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This segment24:50 to 36:43 · 11 min 53 sA view quoted in order to be discussed, not a position held

What this part covers

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On anal intercourse Mufti Abu Layth says only that there is a difference of opinion: the majority held it haram, many Malikis did not and disliked it for hygiene. He argues that every hadith the critic quoted against it has a weak or disconnected chain.

In more detail

Mufti Abu Layth turns to the critic's complaint that, asked about anal sex on a live session, he cracked a joke, which the critic says is not how the people of God behave, quoting Sufyan al-Thawri. Mufti replies that Sufyan al-Thawri was famous for laughing until he fell to the floor, so he is in good company, and explains that the joke was about the questioner's wording. He restates what he answered then: the majority of the ulama held it haram, but there is a difference of opinion, many Malikis did not consider it haram, there are narrations going back to Ibn Umar [?], and many scholars disliked it on grounds of hygiene, as Qadi Iyad transmits from some scholars including Abu Muhammad al-Asili [?], the hadith scholar of Muslim Spain who revived Sahih al-Bukhari there. He stresses that he did not tell people to practise it, only that there was a difference of opinion. He then quotes the critic's reports: from Khuzayma ibn Thabit [?] that Allah will not look at a man who has intercourse with his wife in her anus, and from Abu Hurayra that the Prophet cursed such a man and that whoever does it has disbelieved in what was revealed to Muhammad. Reading al-Shawkani's Nayl al-Awtar, a commentary on Muntaqa al-Akhbar, he goes through the chains: the first report rests on a narrator nobody knows, with another unknown narrator in al-Nasa'i's chain [?]; the Abu Hurayra report in Musnad Ahmad, Abu Dawud, the Sunan and al-Bazzar has al-Harith ibn Makhlad [?], of whom it was said nobody knows who he is, Ibn Adi called it weak, and the stronger chain Ibn Hajar mentions in Bulugh al-Maram is mursal and so disconnected; the second Abu Hurayra report comes through Abu Tamima [?], of whom al-Bukhari said no transmission from Abu Hurayra is known, and al-Bazzar called it weak. He remarks on the irony of a Salafi quoting weak hadith and a 'modernist' correcting him.

May contain a view quoted in order to be discussed; no position is attributed until reviewed
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Position stated

This segment presents a view in order to discuss or respond to it. It is recorded as quoted, never as held, and no position is attributed from it.

Kind: a view quoted in order to be discussed, not a position held

Transcript

machine24:50 to 36:43 · click a time to seek · dotted terms open the glossary

This segment states a view in order to discuss it. It is recorded as a quoted view, not as a position held.