(al-adhi’) of prevention by saying: {“These are my daughters! They are pure for you!”} (Q. 11:78) The Exalted says: {They ask you concerning menstruation. Say: It is a harm (adha’), so keep away from the women during menstruation} (Q. 2:222). This explains the prohibition of the state of harm.

He says: {Do not approach them until they are pure. When they have purified themselves, come to them where Allah has ordained for you.} (Q. 2:222). Purity makes them legal. The filthiest of all filth is anal intercourse. Consequently, He says: {…come to them where Allah has ordained for you.} One is cautioned against that, and then the subject does not ordain us in what to give.

The Imam of Yemen, al-Hādi ila al-Haqq, upon him be peace, narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny: ((When a women is given [in marriage], her permission should be sought)).

He also narrated that he said: ((Allah is not ashamed of the truth. One does not enter women through their anuses (hashush). The one who enters a woman through her anus disbelieves (kafara)). It is also narrated that: ((Allah will not look at the one who enters a woman through her anus)).

It is narrated in the Bulūgh al-Marām regarding the commentary on the verses of legislation (ayātul ahkām) by Muhammad bin Imam al-Qāsim bin Muhammad: ((Whoever approaches a diviner and believes what they say or enters a menstruating woman or a woman through her anus, disregards (bara`a) what Allah revealed to Muhammad)). This is also related by Ahmed, Abu Dawud, at-Tirmidhi, an-Nisā‟i, al-Bayhaqi, and Ibn Māja on the authority of Abu Hurayra.

They emphasize its permissibility with the words of the Exalted: {Your wives are as a tillage (harth) for you. Go into your tillage any way you please.} (Q. 2:223). But there is no proof of that in this because the word for “a tillage” (harth) or “the tillage” (al-harth) denotes the planting of seed there. One plants a seed from the front not the back. Consequently, the offspring is planted in the front.

V. The Feet in Ablution (wudu)

Another difference between us and them is they say that the feet must be wiped and we say that they must be washed. This is because Allah says: {…wipe their heads and (wash) the feet} (Q. 5:6) with the conjunction connecting [the washing of the feet] with the [washing] of the hands. We narrated this recitation relating to the [washing of the] feet on the authority of our ancestors.

The Great Imam, Zayd bin „Ali narrated on the authority of his father—‟Ali, upon him be peace, —the Messenger of Allah, peace and blessings be upon him and his progeny, made ablution by washing his feet 3 times.

Those are the differences between us and them concerning fiqh. Concerning, the foundation of beliefs (usūl), we can only recall a few of the Imamite‟s beliefs. We will continue, Allah willing, and conclude with the view on intercession (shafā’a).

The Second Issue: Regarding the issue of infallibility–Who is infallible?

Concerning infallibility, it was made clear in the section that dealt with Imamate. It concerns the infallibility of the angels, upon him be peace, and is a general application as is evident in the statement: