Tafsir of Al-Baqarah 2:223

(Your wives are a tilth for you) Al-Bukhari and a group of others narrated from Jabir, who said: "The Jews used to say: 'If a man approaches his wife from behind, in her front part (vagina), and she becomes pregnant, the child will be cross-eyed.' So, [this verse] was revealed."

Al-harth (tilth) is the casting of seeds into the earth. It is not the same as the zar‘ (crop/cultivation), because the latter is the growth itself; this is indicated by the verse: "Do you see what you cultivate (tahruthun)? Is it you who makes it grow, or are We the growers?" Al-Jawhari said: Al-harth is the crop, and al-harith is the cultivator. In any case, it is a predicate regarding what precedes it—either through the ellipsis of the genitive (mudaf), meaning "places of tilth," or through figurative language and strong simile, meaning "like places of that." Similizing the women to these places is derived from comparing the seminal fluid to seeds, in that both are the material from which a result is produced and without which it cannot be attained. It is a simile used as a metonymy for another simile.

(So come to your tilth) meaning, to that which is like tilth. Thus, it contains an explicit metaphor. It is possible that al-harth remains in its literal sense, and the speech is an allegory, comparing the state of their approaching women in the place of approach to the state of their approaching cultivated lands in terms of not being restricted to one side over another. Then, the noun of the thing being compared (al-mushabbah bihi) was applied to the thing being compared (al-mushabbah). The former is more apparent and more consistent with deriving the ruling of approaching from the strong simile of them being a tilth.

This sentence clarifies the Almighty’s statement: "...and come to them from where Allah has commanded you," because that [previous verse] contains ambiguity regarding the object (muta‘alliq). The Fa (so) is for consequence, and what precedes it is the cause for what follows. It was placed first to show the importance of the cause, so that the ruling is obtained together with its rationale, making it more impactful. It is also possible that the whole is a form of clarification for what preceded, and the Fa is for conjunction; linking an imperative (insha') to an informative statement (ikhbar) is permissible with a conjunction other than Waw.

(As you wish / From where you wish) Qatadah and Al-Rabi’ said: "From where you wish." Mujahid said: "However you wish." Al-Dahhak said: "Whenever you wish." The arrival of anna (أنى) with the meanings of "where," "how," and "when" is a matter established by a vast multitude. In the first case, it requires an alif (for anna) that is manifest or implied, and it is conditional, with its response omitted due to the previous sentence indicating it. Some scholars of verification have chosen the view that it means min ayna (from where), i.e., from any side/direction, so that the statement of the revelation (concerning the Jews) is included.

The claim that the verse is therefore evidence for the permissibility of approaching [women] from the rear is born from a lack of reflection, for the meaning of "from where" does not necessitate "in where." Thus, the meaning becomes "from any place," not "in any place." Therefore, it is permissible to understand this as generalizing the directions: from the front, back, above, below, right, and left—not generalizing the places of approach. Thus, there is no evidence in the verse for those who permitted approaching a woman in her anus, such as Ibn Umar—though the reports about him regarding this are authentic and famous, yet narrations contradicting them exist in opposition. It is also the view of Ibn Abi Mulaykah and Abdullah bin Al-Qasim, the latter of whom said, according to what Al-Tahawi reported from him: "I have not met anyone whose religious guidance I rely upon who doubts that it is lawful." Similarly, Malik bin Anas—to the point that Al-Khatib reported from Abu Sulayman Al-Jawzjani that he asked him about it, and he said: "At this hour, I have washed the head of my penis from [the thought of] it." It is also the view of some of the Imami school—not all, as some people who have no expertise in their school think—and Sahnun of the Malikis. The rest of Malik’s companions deny the report of permissibility from him and do not hold that view.

Would that I knew how one can use the verse as evidence for permissibility despite what we have mentioned, and with such uncertainty (ihtimal) existing, how can the evidence stand? Especially since the obligation to abstain during menstruation has already preceded, and the rationale given was that it is an "harmful, foul thing" (adha) that pure natures are repulsed by. This requires the obligation of abstaining from approaching in the rear, due to the sharing of the cause. What is in the bowels cannot be compared to the blood of istihadah (non-menstrual vaginal bleeding). Anyone who makes that comparison has erred, as the foulness and repulsion of what is in the bowels is manifest, unlike the blood of istihadah, which is blood from a ruptured vein, like the blood of a wound.

Even if we were to grant that anna indicates the generalization of the places of approach—as is common—the answer is that the restriction to the "places of tilth" invalidates that. Ibn Jarir and Ibn Abi Hatim reported from Sa’id bin Jubayr, who said: "While Mujahid and I were sitting with Ibn Abbas, a man came to him and said: 'Will you not heal me regarding the verse of menstruation?' He replied: 'Yes.' He then recited: 'They ask you about menstruation...' up to '...and come to them from where Allah has commanded you.' Ibn Abbas said: 'From where the blood came, from there you were commanded to approach.' The man said: 'What then of the verse: 'Your wives are a tilth for you, so come to your tilth as you wish'?' Ibn Abbas replied: 'Woe to you! Is there any tilth in the anus? If what you say were true, the verse on menstruation would have been abrogated—if it were occupied from here, you would come from here. Rather, [it means] as you wish by night or day.'"

As for what is said—that if the verse specified the vagina because it is the place of tilth, it would necessitate the prohibition of intercourse between the thighs or in the folds of the stomach because they are not places of tilth—this is refuted by the fact that seminal discharge in places other than the two passages is not considered "intercourse" (jima') or "approach" (wat') by convention. Allah has forbidden intercourse and approach in places other than the tilth, not the act of masturbation. Thus, the prohibition of seminal discharge between the thighs or in the folds is not learned from this verse unless such an act is considered "coming to them" and "intercourse," and how could it be? I do not think you are in doubt of this.

From this, one understands the nature of the debate between Imam Al-Shafi’i and Imam Muhammad bin Al-Hasan. Al-Hakim reported from Abd al-Hakam that Al-Shafi’i debated Muhammad on this issue. Ibn al-Hasan argued that the tilth only exists in the vagina. Al-Shafi’i asked him, "Is everything other than the vagina forbidden?" He committed to that. Al-Shafi’i said, "If he approaches her between her thighs, or in her stomach folds, or in that which is not a tilth?" He said, "No." Al-Shafi’i said, "Is it forbidden?" He said, "No." Al-Shafi’i said, "How can you argue using a premise that you do not hold?"

It is as if, from this point, Al-Shafi’i said—when asked about it, as narrated by Al-Tahawi, Al-Hakim, and Al-Khatib—"Nothing has been authenticated from the Prophet (peace and blessings of Allah be upon him) regarding its permissibility or prohibition, and the analogy (qiyas) is that it is lawful." This is contrary to what we know of the Shafi’i school, for the report of prohibition from him is famous. Perhaps he said that in his Old (school) and retracted it in his New (school) once reports were authenticated for him or what he gleaned from the verse became clear.

(And put forward [good] for yourselves) that which is fit for being put forward, namely righteous deeds, and among them is the Basmalah (saying 'In the name of Allah') at the time of intercourse, and seeking believing offspring. The two Sheikhs (Bukhari and Muslim) and others reported from Ibn Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "If one of you, when he approaches his wife, says: 'In the name of Allah, O Allah, distance Satan from us and distance Satan from what You bestow upon us,' and it is decreed that a child be born between them, Satan will never harm him." And it is authenticated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "When a human dies, his deeds are cut off, except for three: ongoing charity, knowledge from which benefit is derived, or a righteous child who prays for him." 'Ata restricted the object to the Basmalah; Mujahid restricted it to the supplication during intercourse; some restricted it to seeking offspring; and others to marrying chaste women. Generalization is more appropriate.

(And fear Allah) regarding what He has commanded you and what He has forbidden you.

(And know that you will meet Him) through resurrection, so He will reward you for your deeds; therefore, provide yourselves with what benefits you. The genitive pronoun refers to Allah, either with the ellipsis of a mudaf or without it. Its reference to "what you have put forward" or to the "reward" understood from it is far-fetched. The imperatives are linked to His statement: "...so come to your tilth." Its benefit is general guidance after the specific guidance. That the previous sentence is a clarification does not necessitate that what is linked to it must also be so.

(And give glad tidings to the believers) who have received what they were addressed with by accepting and complying, with honor and bliss that words cannot encompass. Some have interpreted "the believers" here as those who are "perfect in faith," based on the fact that previous addresses were to the believers in general; if this glad tiding were for them, the manifest would have been replaced by the pronoun "give them glad tidings." Since the noun was placed where the pronoun would be, it is known that the intended ones are not the previous ones, but rather those who are perfect in faith. It is not hidden that it is permissible that the shift to the explicit noun is to indicate causality and to serve as a rhythmic pause (fasilah); thus, what he mentioned does not necessarily hold. The Waw is for conjunction, and "give glad tidings" is linked to "say" mentioned previously or to an implied "say" before "put forward," which is linked to the one already mentioned.

There is no difference among the righteous between being intoxicated by the One who gives the wine and being intoxicated by the wine itself. "The people were intoxicated by the arrival of the cup, and I was intoxicated by the One who gives the cup." This is the lawful intoxication, but it is above the world of obligation and behind this dense world. It is an intoxication of spirits, not bodies; an intoxication of pleasure (ridwan), not the heat of wine-jars. "Neither the one pouring it nor the one drinking it tires; the wine of His gaze is its cup; it intoxicates the hearts."

"And they ask you what they should spend. Say: 'The surplus (Al-'Afw),' which is everything other than the Truth of the two realms. Thus, Allah makes clear to you the signs sent down from the heaven of spirits, so that you may reflect on the world and the hereafter and traverse their valleys with the wings of journeying and wayfaring to the King of Kings.

And they ask you about menstruation, which is the overwhelming of the human attributes and human needs. Say: 'It is a foul thing' from which pure hearts are repulsed, so keep away with your hearts from the women of the souls during the menstruation of the overwhelming of passion, until they are purified and freed from the fulfillment of necessary needs. Then, when they have purified themselves with the water of repentance and returned to the Presence in search of nearness, come to them from where Allah has commanded you, i.e., at the manifestation of the evidences of Truth for the demise of the soul's falsehood and the dissolution of its passion. Indeed, Allah loves those who are constantly repentant from the attributes of existence and loves those who purify themselves with the light of knowledge from the dust of created things; or He loves those who repent from their questioning and those who purify themselves from their own volition.

Your wives—which are the souls that have become a garment for you, and you have become a garment for them—are a place of tilth for your hereafter. So come to your tilth as you wish—the cultivation for your return. And put forward for yourselves that which benefits it and completes its upbringing. And fear Allah from looking at anything other than Him, and know that you will meet Him by annihilation in Him once you have achieved the Taqwa (fear/piety). And give glad tidings to the believers of what no eye has seen, no ear has heard, and has never occurred to the heart of any human."