REBUTTAL TO WIKIISLAM’S ARTICLE “ISLAM AND BESTIALITY”

  

This is another rebuttal to WikiIslam’s article, which can be accessed here: http://www./wiki/Islam_and_Bestiality

I will skip other parts as they talk about Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") and not Islam.

In contrast with what secular and non-Islamic religious sources say about bestiality, this is what the Qur'an has to say on the subject:

 

That's right - absolutely, positively nothing. Unlike the Qur'an's clear-cut rulings on the morality of homosexuality, Polygamy, rape, and pedophilia, the permissibility of bestiality seems to have been left open to ‘interpretation.’

Maybe because you don’t read the Quran properly? There is no explicit reference to bestiality, but rather an indirect one. For example, many verses command to keep stay away from immoralities (fahisha). Allah did not say that you must stay away from homosexuality and fornication and adultery and bestiality etc all in one verse. Instead, He put fahisha to describe them all.

Other than that, in the Quran, it says:

[042:013]  The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than God, hard is the (way) to which thou callest them. God chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

And we already know that in the Mosaic law, bestiality is forbidden.

Let us continue:

There is no prohibition against bestiality to be found within the two Sahihs. The following hadith is taken from the Sunnah Abu-Dawud collection, not Bukari or Muslim.

Narrated Abdullah ibn Abbas: The Prophet (peace be upon him) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal/ He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it.

Sunan Abu Dawud 38:4449

The very next hadith states:

Narrated Abdullah ibn Abbas: There is no prescribed punishment for one who has sexual intercourse with an animal.

Sunan Abu Dawud 38:4450

This is a clear contradiction. How can one hadith say kill the person committing bestiality, and the very next one say there is no prescribed punishment for the same person? Both statements cannot be true.

This is so funny. According to the logic of these people, if two Hadiths contradict, then both of them are false!  

For the sake of the argument, we’ll accept that both of them are false, even though they aren’t. Then it would still be forbidden, because another Hadith in Ahmed ibn Hanbal’s collection says:

It was narrated that Ibn ‘Abbas said: The Prophet (ﷺ) said: "Cursed be the one who reviles his father, cursed be the one who reviles his mother, cursed be the one who offers a sacrifice to anyone but Allah, cursed be the one who changes boundary markers, cursed be the one who misleads a blind man from the road, cursed be the one who commits bestiality, cursed be the one who does the deed of the people of Loot”

— Musnad Imam Ahmad Bin Hanbal 1875

 

Anyways, back to the question. How can these two Hadiths contradict? They were narrated by ibn Abbas, so there are two possibilities:

 

1.      Ibn Abbas misunderstood something.

2.      Islam did not prohibit bestiality in it’s early days, and this Hadith was narrated at that time.

Abu Dawud and other scholars did not agree with capital punishment for bestiality. But I personally do because there are other hadiths that do so:

 

Translation:  Whoever comes unto an animal, kill him and kill it with him.

Narrator:  Abu Huraira (note that this Hadith is narrated by Abu Huraira too) and Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Al-Jami'a, page or number: 5938.

 

Translation:  Whoever comes unto an animal, kill him and kill it with him.

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Mushkat Al-Masabeeh, page or number: 3509.

 

Translation:  Whoever goes in unto (has sex with in other words in Arabic) an animal, kill him and kill the animal.

Narrator:   Abdallah Ibn Abbas.

Validity and Authentication:  Chained by Amru bin Abu-Amru.  Both disputed it.  But Yahya bin Ma'een authenticated it.

Reference:   Nile Al-Awtar, page or number 7/288.

 

Translation:  Whoever you find unto (having sex with) an animal, kill him and kill the animal with him.

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Al-Tirmithi, page or number: 1455.

 

Translation:  Whoever you find unto (having sex with) an animal, kill him and kill the animal with him.

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Al-Jami'a, page or number: 6588.

 

Translation:  Whoever goes in unto (having sex with) an animal, kill him and kill the animal.

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Ibn Majaa, page or number: 2094.

 

Narrator:  Kill the doer and the one who is being done (i.e., two males having sodomy), and who goes in unto an animal.

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Al-Targheeb, page or number: 2423.

  

Translation: It was narrated from Ibn`Abbas that the Messenger of Allah (ﷺ) said:
“Whoever has intercourse with a Mahram relative, kill him; and whoever has intercourse with an animal, kill him, and kill the animal.”
Narrator: Ibn`Abbas
English reference : Hadith in ibn Majah, Vol. 3, Book 20, Hadith 2564
Arabic reference : Hadith in ibn Majah, Book 20, Hadith 2661
Grade : Sahih (Darussalam)

 

So bestiality is still “allowed” huh?

 

From the above, we can gather that Robert Masters had correctly stated, "bestiality was not specifically prohibited by the Prophet,"^[9] so there is little wonder that apologists generally shy away from mentioning 38:4449 in their pronouncements on bestiality.

 

Stop it now. He did:

 

Translation:  Cursed is he who profanes his father.  Cursed is he who profanes his mother.  Cursed is he who kills (an animal or sacrifices an animal) to other than Allah (note: In Islam, Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") are forbidden to eat a meat of an animal that was killed for a name other than GOD Almighty's such as an idol or anything else.  See Noble Verses 2:173, 5:3, 5:4, 6:118, and many others).  Cursed is he who alters "takhoom" (I don't know the meaning of the word) of earth.  Cursed is he who "kammahu" (I don't know the meaning of the word) blind person from a path.   Cursed is he who goes in unto (has sex with in other words in Arabic) an animal.  Cursed is he who does what the people of Lot did (sodomy; the people of Sodom and Gomorah).

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Al-Jami'a, page or number 5891.

 

Translation: Allah cursed who kills (an animal or sacrifices an animal) to other than Allah (note: In Islam, Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") are forbidden to eat a meat of an animal that was killed for a name other than GOD Almighty's such as an idol or anything else.  See Noble Verses 2:173, 5:3, 5:4, 6:118, and many others).  Allah cursed who alters "takhoom" (I don't know the meaning of the word) of earth.  Allah cursed who "kammahu" (I don't know the meaning of the word) blind person from a path.   Allah cursed who profanes his parents.  Allah cursed "tawalli" (I don't know the meaning of the word) other than "muwaleeh" (I don't know the meaning of the word).  Allah cursed who goes unto (has sex) with an animal.  And Allah cursed who does the actions of the people of Lot (sodomy).  He said it thrice regarding the action of the people of Lot.

Narrator:  Abdallah Ibn Abbas.

Validity and Authentication:  Authentic and undisputed.

Reference:  Sahih Al-Targheeb, page or number: 2421.

 

There is no prohibition against bestiality to be found within the two Sahihs. However there does exist a certain hadith and commentary by the renowned Islamic scholar al-Nawawi, which is of interest.

The following narration does not exist in the English translations of Sahih Muslim, but a similar (but sanitized version) appears in: Sahih Muslim 3:684

و حدثني ‏ ‏زهير بن حرب ‏ ‏وأبو غسان المسمعي ‏ ‏ح ‏ ‏و حدثناه ‏ ‏محمد بن المثنى ‏ ‏وابن بشار ‏ ‏قالوا حدثنا ‏ ‏معاذ بن هشام ‏ ‏قال حدثني ‏ ‏أبي ‏ ‏عن ‏ ‏قتادة ‏ ‏ومطر ‏ ‏عن ‏ ‏الحسن ‏ ‏عن ‏ ‏أبي رافع ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏أن نبي الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏إذا جلس بين ‏ ‏شعبها ‏ ‏الأربع ثم جهدها فقد وجب عليه الغسل ‏

‏وفي حديث ‏ ‏مطر ‏ ‏وإن لم ينزل ‏ ‏قال ‏ ‏زهير ‏ ‏من بينهم بين ‏ ‏أشعبها ‏ ‏الأربع ‏ ‏حدثنا ‏ ‏محمد بن عمرو بن عباد بن جبلة ‏ ‏حدثنا ‏ ‏محمد بن أبي عدي ‏ ‏ح ‏ ‏و حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏وهب بن جرير ‏ ‏كلاهما ‏ ‏عن ‏ ‏شعبة ‏ ‏عن ‏ ‏قتادة ‏ ‏بهذا الإسناد ‏ ‏مثله غير أن في حديث ‏ ‏شعبة ‏ ‏ثم اجتهد ولم يقل وإن لم ينزل ‏

Narrated by Zuhair Ibn Harb, narrated by Ghasan Al-Masma’i, narrated by Muhammad Ibn Al-Mathny, narrated by Ibn Bashar, who said that it was narrated by Muath Ibn Hisham, narrated by Abu Qatada, narrated by Mattar, narrated by Al-Hassan, narrated by Abu Rab’i, narrated by Abu Huraira who said:

"The prophet – peace be upon him – said, ‘If one sits between a woman’s four parts (shu’biha Al-arba’) and then fatigues her, then it necessitates that he wash.’

In the hadith of Mattar it is added ‘even if he does not ejaculate (yunzil).’ Zuhair narrated among them using the phrase ‘Ashba’iha Al-arba’. It was also narrated by Muhammad Ibn Umar Ibn Ibad Ibn Jablah, narrated Muhammad Ibn Abi Uday, narrated by Muhammad Ibn Al-Mathny, narrated by Wahb Ibn Jarir who both related from Shu’bah who narrated from Qatada who gave this same chain of transmission, except that in the hadith of Shu’bah it has the phrase ‘then he labored’ but did not have the phrase ‘even if he does not ejaculate.’

 

Some Hadiths are basically the same thing but appear in other books with different wording. There is a similiar Hadith to this one:

 

Narrated Abu Huraira: "The Prophet said, "When a man sits in between the four parts of a woman and did the sexual intercourse with her, bath becomes compulsory."  (Sahih Bukhari, Volume 1, Book 5, Number 290)"

 

صحيح مسلم بشرح النووي ‏ ‏قَوْله : ( أَبُو غَسَّان الْمِسْمَعِيّ ) ‏ ‏هُوَ بِفَتْحِ الْغَيْن الْمُعْجَمَة وَتَشْدِيد السِّين الْمُهْمَلَة , وَيَجُوز صَرْفه وَتَرْكُ صَرْفه . وَالْمِسْمَعِيّ بِكَسْرِ الْمِيم الْأُولَى وَفَتْح الثَّانِي , وَاسْمه مَالِك بْن عَبْد الْوَاحِد , وَقَدْ تَقَدَّمَ بَيَانه مَرَّات , لَكِنِّي أُنَبِّه عَلَيْهِ وَعَلَى مِثْله لِطُولِ الْعَهْد بِهِ , كَمَا شَرَطْتهُ فِي الْخُطْبَة . ‏

‏قَوْله : ( أَبُو رَافِع عَنْ أَبِي هُرَيْرَة ) ‏ ‏اِسْم أَبِي رَافِع : ( نُفَيْع ) وَقَدْ تَقَدَّمَ أَيْضًا . ‏ ‏قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِذَا قَعَدَ بَيْن شُعَبهَا الْأَرْبَع ثُمَّ جَهَدهَا ) ‏ ‏وَفِي رِوَايَة ( أَشْعُبهَا ) اِخْتَلَفَ الْعُلَمَاء فِي الْمُرَاد بِالشُّعَبِ الْأَرْبَع , فَقِيلَ : هِيَ الْيَدَانِ وَالرِّجْلَانِ , وَقِيلَ : الرِّجْلَانِ وَالْفَخِذَانِ , وَقِيلَ : الرِّجْلَانِ وَالشَّفْرَانِ , وَاخْتَارَ الْقَاضِي عِيَاض أَنَّ الْمُرَاد شُعَب الْفَرْج الْأَرْبَع , وَالشُّعَب النَّوَاحِي وَاحِدَتهَا شُعْبَة , وَأَمَّا مَنْ قَالَ : ( أَشْعُبِهَا ) , فَهُوَ جَمْع شُعَب . وَمَعْنَى ( جَهَدَهَا ) حَفَرَهَا كَذَا قَالَهُ الْخَطَّابِيُّ وَقَالَ غَيْره : بَلَغَ مَشَقَّتهَا , يُقَال : جَهِدْته وَأَجْهَدْته بَلَغْت مَشَقَّته , قَالَ الْقَاضِي عِيَاض رَحِمَهُ اللَّه تَعَالَى : الْأَوْلَى أَنْ يَكُون جَهَدَهَا بِمَعْنَى بَلَغَ جَهْده فِي الْعَمَل فِيهَا , وَالْجَهْد الطَّاقَة , وَهُوَ إِشَارَة إِلَى الْحَرَكَة وَتَمَكُّن صُورَة الْعَمَل , وَهُوَ نَحْو قَوْله مِنْ حَفَرَهَا أَيْ كَدّهَا بِحَرَكَتِهِ . وَإِلَّا فَأَيّ مَشَقَّة بَلَغَ بِهَا فِي ذَلِكَ . وَاللَّهُ أَعْلَم . وَمَعْنَى الْحَدِيث أَنَّ إِيجَاب الْغُسْل لَا يَتَوَقَّف عَلَى نُزُول الْمَنِيّ بَلْ مَتَى غَابَتْ الْحَشَفَة فِي الْفَرْج وَجَبَ الْغُسْل عَلَى الرَّجُل وَالْمَرْأَة , وَهَذَا لَا خِلَاف فِيهِ الْيَوْم , وَقَدْ كَانَ فِيهِ خِلَاف لِبَعْضِ الصَّحَابَة وَمَنْ بَعْدهمْ , ثُمَّ اِنْعَقَدَ الْإِجْمَاع عَلَى مَا ذَكَرْنَاهُ , وَقَدْ تَقَدَّمَ بَيَان هَذَا . قَالَ أَصْحَابنَا : وَلَوْ غَيَّبَ الْحَشَفَة فِي دُبُر اِمْرَأَة , أَوْ دُبُر رَجُل , أَوْ فَرْج بَهِيمَة , أَوْ دُبُرهَا , وَجَبَ الْغُسْل سَوَاء كَانَ الْمَوْلَج فِيهِ حَيًّا أَوْ مَيِّتًا , صَغِيرًا أَوْ كَبِيرًا , وَسَوَاء كَانَ ذَلِكَ عَنْ قَصْد أَمْ عَنْ نِسْيَان , وَسَوَاء كَانَ مُخْتَارًا أَوْ مُكْرَهًا , أَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَهُ وَهُوَ نَائِم , وَسَوَاء اِنْتَشَرَ الذَّكَر أَمْ لَا , وَسَوَاء كَانَ مَخْتُونًا أَمْ أَغْلَف , فَيَجِب الْغُسْل فِي كُلّ هَذِهِ الصُّوَر عَلَى الْفَاعِل وَالْمَفْعُول بِهِ إِلَّا إِذَا كَانَ الْفَاعِل أَوْ الْمَفْعُول بِهِ صَبِيًّا أَوْ صَبِيَّة فَإِنَّهُ لَا يُقَال وَجَبَ عَلَيْهِ لِأَنَّهُ لَيْسَ مُكَلَّفًا , وَلَكِنْ يُقَال صَارَ جُنُبًا فَإِنْ كَانَ مُمَيِّزًا وَجَبَ عَلَى الْوَلِيّ أَنْ يَأْمُرهُ بِالْغُسْلِ كَمَا يَأْمُرهُ بِالْوُضُوءِ , فَإِنْ صَلَّى مِنْ غَيْر غُسْلٍ لَمْ تَصِحّ صَلَاته , وَإِنْ لَمْ يَغْتَسِل حَتَّى بَلَغَ وَجَبَ عَلَيْهِ الْغُسْل , وَإِنْ اِغْتَسَلَ فِي الصِّبَى ثُمَّ بَلَغَ لَمْ يَلْزَمهُ إِعَادَة الْغُسْل . قَالَ أَصْحَابنَا : وَالِاعْتِبَار فِي الْجِمَاع بِتَغْيِيبِ الْحَشَفَة مِنْ صَحِيح الذَّكَر بِالِاتِّفَاقِ , فَإِذَا غَيَّبَهَا بِكَمَالِهَا تَعَلَّقَتْ بِهِ جَمِيع الْأَحْكَام , وَلَا يُشْتَرَط تَغْيِيب جَمِيع الذَّكَر بِالِاتِّفَاقِ . وَلَوْ غَيَّبَ بَعْض الْحَشَفَة لَا يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام بِالِاتِّفَاقِ إِلَّا وَجْهًا شَاذًّا ذَكَرَهُ بَعْض أَصْحَابنَا أَنَّ حُكْمه حُكْم جَمِيعهَا , وَهَذَا الْوَجْه غَلَط مُنْكَر مَتْرُوك , وَأَمَّا إِذَا كَانَ الذَّكَر مَقْطُوعًا فَإِنْ بَقِيَ مِنْهُ دُون الْحَشَفَة لَمْ يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام , وَإِنْ كَانَ الْبَاقِي قَدْر الْحَشَفَة فَحَسْب تَعَلَّقَتْ الْأَحْكَام بِتَغْيِيبِهِ بِكَمَالِهِ , وَإِنْ كَانَ زَائِدًا عَلَى قَدْر الْحَشَفَة فَفِيهِ وَجْهَانِ مَشْهُورَانِ لِأَصْحَابِنَا أَصَحّهمَا أَنَّ الْأَحْكَام تَتَعَلَّق بِقَدْرِ الْحَشَفَة مِنْهُ , وَالثَّانِي لَا يَتَعَلَّق شَيْء مِنْ الْأَحْكَام إِلَّا بِتَغْيِيبِ جَمِيع الْبَاقِي . وَاللَّهُ أَعْلَم . ‏ ‏وَلَوْ لَفَّ عَلَى ذَكَرِهِ خِرْقَة وَأَوْلَجَهُ فِي فَرْج اِمْرَأَة فَفِيهِ ثَلَاثَة أَوْجُه لِأَصْحَابِنَا مِنْهَا وَالْمَشْهُور أَنَّهُ يَجِب عَلَيْهِمَا الْغُسْل , وَالثَّانِي لَا يَجِب لِأَنَّهُ أَوْلَجَ فِي خِرْقَة , وَالثَّالِث إِنْ كَانَتْ الْخِرْقَة غَلِيظَة تَمْنَع وُصُول اللَّذَّة وَالرُّطُوبَة لَمْ يَجِب الْغُسْل . وَإِلَّا وَجَبَ . وَاللَّهُ أَعْلَم . ‏ ‏وَلَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَ بَهِيمَة وَجَبَ عَلَيْهَا الْغُسْل , وَلَوْ اسْتَدْخَلَت ذَكَرًا مَقْطُوعًا فَوَجْهَانِ أَصَحّهمَا يَجِب عَلَيْهَا الْغُسْل

Commentary of Imam Al-Nawawi on the Hadith

The saying of the prophet – peace be upon him- ‘When he sits between a her fours parts) mostly its home animal (shu’biha Al-arba) and has intercourse with her then fatigues her’

In another narration the word ‘Ashu’biha’ is used. The scholars have disagreed about the intended meaning of ‘shu’biha Al-arba’ (the fours) for some said that it means the arms and the legs, while others have said that it refers to the legs and thighs, and other said it means the legs and the edge of the pubic area. Al-Qadi Ayad chose the meaning of the four areas surrounding the vagina. The word (Shu’b) means areas, its singular form being (Shu’bah). As for those who say (Ashba’iha) that is the plural of the word (Shu’b).

The word Aj-hada-ha (fatigue her) means to plow her, which was also stated by Al-Khatabi. Others have said it means to make her reach exhaustion as in the phrase ‘she made him toil and labor till he was exhausted’. Al-Qadi Ayad – may Allah rest his soul- said ‘Primarily, the word (Jahada’ha) means that the man exerted his effort working in a woman, where the word (Juh’d) means energy and refers to motion by describing the type of work. This is similar to his (the prophet) saying ‘he who plowed her’ meaning he who penetrated her by his motion. Otherwise, what other fatigue could a man experience because of her, and Allah knows best.

The meaning of the hadith is that the necessity to wash is not limited to when semen is ejaculated, rather it is when the penile head (Hash-fa, lit. “the head of the male member,” i.e. head of the penis) penetrates the vagina, then it is necessary for the man and the woman to wash. There is no disagreement on this today, even though there was disagreement on this by some of the early companions and others later. However, an agreement was later reached and this is what we have shown and presented previously.

Our companions have said that if the penile head has penetrated a woman's anus, or a man's anus, or an animal's vagina or its anus then it is necessary to wash whether the one being penetrated is alive or dead, young or old, whether it was done intentionally or absentmindedly, whether it was done willfully or forcefully. This also applies if the woman places the male member inside her while the man is asleep, whether the penis is erect or not, whether the penis is circumcised or uncircumcised. All these situations require that the person committing the act and the one the act is committed on must wash themselves, unless the person committing the act or the person the act is committed on is a young male or female. In that case it cannot be said that the person must wash, for they do not have the responsibility, rather it is said that this person is in a state of impurity. If that person can discern (the sexual act) then his guardian can command him to wash just as he commands him to perform the ablution washing for prayers. For if he prays without washing, his prayer has not been performed correctly; likewise if he doesn’t wash after he reaches puberty he must be forced to wash. If he washed as a youth and then reaches puberty, then he does not have to repeat the washing.

Our companions have said that intercourse occurs when a healthy male’s penile head completely penetrates (an orifice), as has been unanimously agreed. Thus, when the penile head has completely disappeared (inside the orifice), then all the regulations concerning washing apply. It is unanimously agreed that it is not necessary that the entire penile shaft penetrate to apply the regulations of washing. If part of the penile head penetrates, then the regulations of washing are not imposed as is agreed, except by an odd few of our companions who said that even in this case all the regulations of washing apply. However, this opinion is wrong, rejected and abandoned. If the male member was severed and what remained was less than the length of the penile head, then none of the washing regulations apply. If the part remaining was equal in length to the penile head length then that part must completely penetrate for the regulation of washing to apply. If the part remaining was greater in length to the penile head length then there are two famous opinions for our companions. The most correct is that if the portion that penetrates is equal to the length of the penile head, then the regulations for washing apply. The other opinion is that none of the regulations for washing apply until the entire remaining length of the penile shaft completely penetrates and Allah knows best.

If a man wraps a sheath around his male member and then ejaculates inside a woman’s vagina, then there are three opinions from our companions. The most famous is that the man must wash. The second is that he does not have to wash because he ejaculated inside the sheath. The third is that if the sheath is thick and prevents climax and wetness (in the vagina) then washing is not necessary, otherwise it is necessary and Allah knows best.

 

If a woman inserts (in her vagina) an animal's penis she must wash, and if she inserts a detached penis (thakaran maktu-an, lit. “a severed male member”) there are two opinions; the most correct is that she must wash.

 

Read this: https://www.answering-christianity.com/animal_sex_vs_human_sex.htm

 

Some Sunni Islamic scholars have ruled that bestiality does not invalidate the hajj or ones fast.

ولو وطئ بهيمة لا يفسد حجه

 

"If he had sexual intercourse with an animal, that will not make his hajj void"

Abu Bakar al-Kashani (d. 587 H), Badaye al-Sanae, Vol. 2, p. 216

"Sex with animals, dead people and masturbation, does not invalidate one's fast provided ejaculation does not occur"

Allamah Hassan bin Mansoor Qadhi Khan, Fatawa Qadhi Khan, Page 820

 

These scholars use Qiyas, not their personal desires to say these things.

 

Others have said it is halal.

لقد كانت نكاح الحيوانات قبل البعثه منتشره وتروى كثير من الروايات انها حلال لكنها مكروه والاحوط وجوبا ترك هذه العاده التي تسبب الأذى النفسي ويجب عليك الاعتراف لصاحب الاغنام ودفع قيمتها لمالكها

 

Sex with animals before the mission (Islam) was wide spread and many narrations are narrated that it is halal but makrooh (disliked). And on the compulsory precaution one should abandon this practice that may cause self harm. And you must admit this to the owner of the sheep and pay the owner.

Sex with animals Fatwa

al-Uzma Seyyid Ali al-Sistani

 

Sistani is Shia, not Sunni. I don’t really tend to defend Shias, but this “fatwa” is fabricated (Source:http://www.alhak.org/vb/showthread.php?t=20219 the thread is in Arabic but these people boast of having ex-Muslim authors, so I expect them to have an Arab).

 

We have seen in this rebuttal how WikiIslam deceives readers by leaving out Hadiths and misinterpreting.