Before Homosexuality in the Arab-Islamic World, 1500-1800 (82 page)
24
Ibn Hajar,
Tuhfat al-muḥtāj
, 7:198—99; Ramlī, Shams al-Dīn,
Nihāyat al-muḥtāj
, 6:192 (who cites the argument of the followers of Nawawī but ends by adopting the position of Rāfiʿī).
25
Buhūtī,
Kashshāf al-qināʿ
, 5:16; Ḥaṣkafī,
al-Durr al-mukhtār,
5:254—55.
26
Ramlī, Shihab al-Dīn,
Fatāwā,
3:172; Ramlī, Shams al-Dīn,
Nihāyat al-muḥtāj
, 6 : 192—93; al-Khaṭīb al-Shirbīnī,
Mughnī al-muḥtāj
, 3:130—31; Qalyūbī,
Ḥāshijah,
3:210; Bujayrimī,
Tuḥfat al-ḥabīb
, 3:341—42; Bājūrī,
Ḥāshiyah
, 1:99.
27
IbnʿAbidīn,
Radd al-muḥtār
, 5:233.
28
Buhūtī,
Sharḥ al-muntahā
, 3:4—6.
30
Ramlī, Shams al-Dīn,
Nihāyat al-muḥtāj
, 6:192; Bājūrī,
Ḥāshiyah
, 2:99.
31
Zurqānī,
Sharḥ al-mukhtaṣar
, 1:176.
32
al-Ramlī, Khayr al-Dīn,
Fatāwā
, 1:64—65. The verdict was reiterated by later jurists ; see Ibn ʿĀbidīn,
al- ʿUqūd al-durriyyah
, 1:75.
33
Ibn ʿĀbidlīn,
Radd al-muḥtār
, 1:378.
34
Cited by Shabrāmallisī,
Ḥashiyah,
6:193.
35
Karmī,
Ghāyat al-muntahā,
3:7.
36
Murādī,
Silk al-durar,
3:242—43.
37
Ibn al-Ḥanbalī,
Durr al-ḥabab,
2:278.
38
Schacht,
An Introduction to Islamic Law
, 175-79.
39
See Shaykhzade,
Majmaʿ al-anhur
, 1:595ff.; Ḥaṣkafī,
al-Durr al-muntaqā,
1: 595ff.; Ibn Nujaym,
al-Baḥr al-raʾiq,
5:17ff. ; Ibn ʿĀbidīn,
Radd al-muḥtār
, 3 : 169ff.; Ḥaṣkafī,
al
-
Durr al-mukhtār,
3:169ff.; al-Ṭahṭāwī, Aḥmad,
Ḥāshiyah
, 2:397ff.; Kawākibī,
al-Fawāʾid al-samiyyah, 2
:
355.
On the authoritativeness of the works cited for each school, see Schacht,
An Introduction to Islamic Law, 261—63
, and the articles devoted to each school in the
Encyclopaedia of Islam.
40
Heyd,
Studies in Old Ottoman Criminal Law,
102—3.
41
See Ramlī Shams al-Dīn,
Nihāyat al-muḥtāj, 7
:422ff.; Ibn Ḥajar,
Tuḥfat al-muḥtāj,
9:101ff.; Bujayrimī,
Tuḥfat al-ḥabīb,
4:153ff.; Bājūrī,
Ḥāshiyah,
2:235ff.; Qalyūbī,
Ḥāshiyah,
4 : 178ff.
42
Bujayrimī,
Tuḥfat al-ḥabīb
, 4:153.
43
See the discussions of the relevant
ḥadīth
in Suyūṭī,
al-Ḥāwī,
2:11off.; Ibn Hajar,
al
-
Fatāwā,
4:242; al-Qāriʾ al-Harawī,
Mirqāt al-mafātīḥ,
7:162-63.
44
The first is included in
al-Sunan al-kubrā,
by al-Bayhaqī (d. 1066), and the second in
al
-
Muʿjam al-kabīr
, by al-Ṭabarānī (d. 971).
45
Qannawjī,
al-Rawḍah al-nadiyyah
, 2:273-75; Ibn al-Amīr,
Subul al-salām,
3:17-19; Saffārīnī,
Qarʿ al-siyāṭ,
fol. 15a-16b (quoting Ibn Qayyim al-Jawziyyah,
al-Dāʾwa al-dawāʾ
, 260—63).
46
See Buhūtī,
Kashshāf al-qināʿ
, 6:89ff.; Buhūtī,
Sharḥ al-muntahā
, 3:342ff.; Karmī, Ā
Ghāyat al-muntahā
, 3:317ff.; Taghlibī,
Nayl al-maʾārib,
2:355ff.; Najdī,
Hidāyat al-rāghib,
2:762ff.; Ḥajjāwī,
al-Iqnāʿ
, 4:220.
47
See the editor’s footnote in Buhūtī,
Kashshāf al-qināʿ
, 6:94.
48
See Zurqānī,
Sharḥ al-mukhtaṣar
, 8:74ff. (with glosses of Bannānī); Kharāshī,
Sharḥ al-mukhtaṣar
, 8:74ff (with glosses of ʿAdawī); Dardīr,
al-Sharḥ al-ṣaghīr
, 4:447ff. (with glosses of Ṣāwī); Dardīr,
al-Sharḥ al-kabīr
, 4:321ff. (with glosses of Dasūqī); Nafarāwī,
al-Fawākih al-dawānī,
2:286.
50
al-ʿĀmilī, Zayn al-Dīn,
al-Rawḏah al-bahiyyah
, 9:141ff.; al-ʿĀmilī, Zayn al-Dīn,
Masālik al-afhām,
14 : 401ff.; al-Najafī,
Jawāhir al-kalām,
41:374ff.; al-Ḥurr al-ʿĀmilī,
Wasāʾīl al-shīʿah,
18:416ff.
51
Bullough,
Sexual Variance in Society and History
, 221-22.
52
Abū al-Suʿūd,
Irshād al-ʿaql al-salīm,
1:324-25; Alūsī,
Rūḥ al-ma ʿānī
, 5:211-13.
53
Jamal,
Ḥāshiyah ʿalā tafsīr al-Jalālayn,
1:365-66.
54
al-Qāriʾ al-Harawī,
Fatḥ bāb al-ʿināyah
, 3:195.
55
Shaʿrānī,
Laṭāʾif al-minan,
1:207.
56
Ibn Nujaym,
al-Baḥr al-rāʾiq,
5:5; Ibn ʿĀbidīn,
Radd al-muḥtār
, 3:156; Zurqānī,
Sharḥ al-mukhtaṣar,
7:176-77; Ramlī,
Nihāyat al-muḥtāj,
8:307; Ibn ʿAllān,
Dalīl al-fāliḥīn,
3:20.
57
Dardīr,
al-Sharḥ al-ṣaghīr,
4:455 (the glosses of Ṣāwī); Ibn ʿAbidīn,
Radd al-muḥtār
, 3:140; Ibn Ḥajar,
Fatāwā,
4:33.
58
Shaykhzāde,
Majmaʿal-anhur,
1:586; Buhūtī,
Kashshāf al-qinaʾ,
6:78; Ramlī,
Nihāyat al-muḥtāj,
7:425; Munāwī,
al-Fayḍ al-qadīr,
1:226—29.
59
Imber, “
Zina
in Ottoman Law,” 63. The position was endorsed by some Ḥanafī jurists (e.g., Ibn Nujaym,
al-Baḥr al-rāʾiq,
5:19-20; Shaykhzāde,
Majmaʿ al-anhur,
1:595), but denied by others within the same school (e.g., Ḥaṣkafī
, al-Durr al-mukhtār,
1:595; Ibn ʿĀbidīn,
Munḥat al-khāliq,
5:20).
60
Shaykhzāde,
Majmaʿal-anhur,
1:595; Ibn Nujaym,
al-Baḥr al-rāʾiq,
5:18; IbnʿĀbidīn,
Radd al-muḥtār,
3:156; Ḥaṣkafī,
Durr al-mukhtār,
3:155.
61
Kawākibī,
al-Fawā ʾid al-samiyyah,
2:355.
62
This is clearly stated in, for example, Ibn Ḥajar al-Haytamī,
Tuḥfat al-muḥtāj,
9:103; Ramlī, Shams al-Dīn,
Nihāyat al-muḥtāj,
7:424; Dardīr,
al-Sharḥ al-ṣaghīr
, 4: 447; Kharāshī,
Sharḥ
, 5:316; Buhūtī,
Kashshāf al-qināʿ,
6:94; Najdī,
Hidāyat al-rāghib,
2:764. The Ḥanafī assumption about the position of other schools may reflect an uncertainty among Shāfiʿī and Mālikī jurists of earlier centuries on whether to apply
ḥadd
in cases of anal intercourse with male slaves; see on this point Schmitt, “
Liwāṭ
im
Fiqh,”
80-86. Schmitt, focusing mainly on earlier juridical texts, suggests that only the Ḥanbalī school was unequivocal in applying
ḥadd
in this case. This is not true of the early Ottoman period.
63
Ḥaṣkafī,
Durr al-muntaqā,
1:595; Dardīr,
al-Sharḥ al-ṣaghīr,
4:448 (the glosses of Ṣāwī).
64
Ibn ʿAbidīn,
Radd al-muḥtār
, 3:156.
65
Ṭahṭāwī,
Ḥāshiyah,
2:397.
66
For discussions of the Qurʾanic passages dealing with the people of Lot, see Jamal, “The Story of Lot and the Qurʾan’s Perception of the Morality of Same-Sex Sexuality,” and Rowson, “Homosexuality.”
67
These are cited in Ibn Ḥajar,
al-Zawājir,
2:139-40.
68
Ibn Ḥajar,
al-Zawājir
, 2:140-41.
69
Jamal,
Ḥāshiyah ʿala tafsīr al-Jalāyn,
3:374.
70
Abū al-Suʿūd,
Irshād al-ʿaql al-salīm,
2:178-79; Būrsawī,
Rūḥ al-bayan,
3:197.
71
Alūsī,
Rūḥ al-ma ʿānī,
12:94; Jamal,
Ḥāshiyah ʿalā tafsīr al-Jalālayn,
2:412; Būrsawī,
Rūḥ al-bayan,
4:166; Shawkānī,
Fatḥ al-qadīr,
2:489; Baḥrānī,
al-Burhān,
2:227; Kāshānī,
Tafsīr al-ṣāftī,
2:461.
72
Abū al-Suʿūd,
Irshād al-ʿaql al-salīm,
4:136.
73
Abū al-Suʿūd,
Irshād am- ʿaql al-salīm,
2:178-79; Būrsawī,
Rūḥ al-bayān,
3:197; Alūsī,
Rūḥ al-ma ʿānī,
8:147-48; al-Khaṭīb al-Shirbīnī,
al-Sirāj al-munīr,
1:471.
74
Sha ʿrānī,
al-Mīzān al-kubrā,
2:135-36; al-ʿAzīzī al-Būlāqī,
al-Sirāj al-munīr,
I: 486-87.
75
Karmī,
Ghāyat al-muntahā,
3:317.
76
al-Ḥurr al-ʿĀmilī,
Wasāʾil al-shī ʿah,
14:248ff. (tradition 2).
77
Ibn Nujaym,
al-Baḥr al-rāʾiq,
5:17—18; Ḥaṣkafī,
al-Durr al-mukhtār,
3:156; Munāwī,
al-Fayḍ al-qadīr,
2:420.
78
Abū al-Suʿūd,
Irshād al-ʿaql al-salīm,
4:169; see also Jamal,
Ḥāshiyah ʿalā tafsīr al-Jalālayn,
3:374 (citing Bayḍawī).
79
Munāwī,
al-Fayḍ al-qadīr
, 2:420.
80
Abu al-Suʿūd,
Irshād al-ʿaql al-salīm
, 2:178—79; Jamal,
Ḥāshiyah ʿalā tafsīr al
-
Jalālayn
, 3:320; Alūsī,
Rūḥ al
-
ma ʿānī
, 8:149; al-Shawkālī,
Fatḥ al-qadīr,
2:212; al-Khaṭīb al-Shirbīnī,
al-Sirāj al-munīr
, 1:471. The commentators are quoting or paraphrasing a remark that appears in the influential thirteenth-century commentary of Baydawi, see Kāzarūnī,
Ḥāshiyah,
3:17.
81
Shabrāmallisī,
Ḥashiyah
, 6:192.
82
Saffārīnī,
Qarʿal
-
siyāṭ,
fol. 15a.
83
Sha‘rānī,
al-Mīzān al-kubrā
, 2:136.
84
Ibn Nujaym,
al-Baḥr al-rāʾiq,
5:4; Ibn ʿĀbidīn,
Radd al
-
muḥtār
, 3:153—54; Ramlī, Shams al-Dīn,
Nihāyat al-muḥtāj
, 7:423; Ibn Hajar,
Tuḥfat al-muḥtāj,
9:101.
85
Munāwī,
al-Fayḍ al-qudīr,
2:420.
86
Jamal,
Ḥāshiyah ʿalā tafsīr al-Jalālayn
, 2:161-62.
87
Zabīdī,
Itḥāf al-sādah al-muttaqīn
, 7:430.
88
al-Ḥurr al-ʿAmilī,
Wasāʾil al-shīʿah,
14:248ff. (tradition 12).
89
Ibn Ḥajar,
al-Zawājir,
2:255—64; see also Gardet, “Djanna,” who also notes the increasing reticence of modern Muslim scholars concerning these matters.
90
Hamawī,
Ghamz ʿuyūn al-baṣāʾir
, 1:287. The passage is a quotation from a work entitled
Manāqib Abī Ḥanīfah
by Muḥammad al-Kardarī (d. 1424).
91
Ḥamawī,
Ghamz
ʿuyūn al-baṣāʾir
, 1:287; Ibn ʿAbidīn,
Radd al
-
muḥtār
, 3:156.