At-Tusi about the washing after anal intercourse

Muhammad Ibn Hasan At-Tusi writes:

فإن جامع امرأته فيما دون الفرج وأنزل وجب عليه الغسل ولا يجب عليها ذلك فإن لم ينزل فليس عليه أيضا الغسل

“If you now have intercourse with your wife in a form in which the private parts are not involved and ejaculate, you must perform the ablution (ghusl) while she does not have to perform it. But if you do not ejaculate, you do not have to do it either.” [An-Nihayah, page 27]

فأما إذا أدخل ذكره في دبر المرأة أو الغلام فلأصحابنا فيه روايتان إحداهما يجب الغسل عليهما والثانية لا يجب عليهما فإن أنزل واحد منهما وجب عليه الغسل لمكان الإنزال فأما إذا أدخل ذكره في فرج بهيمة أو حيوان آخر فلا نص فيه فينبغي أن يكون المذهب ألا يتعلق به غسل لعدم الدليل الشرعي عليه والأصل براءة الذمة وإذا أدخل ذكره في فرج ميتة وجب عليه الغسل والحد لقولهم: إن حرمة الميت كحرمة الحي

“If you now insert your male genital into the buttocks of a woman or a boy, there are two narrations of our companions. One of them says that both have to perform the ablution (ghusl) and the other one says that both do not have to perform it. If one of them ejaculates, then he must perform the ablution because of the ejaculation. However, if he inserts his male genital into the private parts of an animal or other living being, there is no requirement (Nass) for this. Therefore, the belief should be that there is no washing connected with it, because there is no proof in the legislation (Shari’ah) for it and the basic principle of innocence is present, and if one inserts his male genital into the private part of a deceased person, then the washing and punishment is incumbent on one, because of their (a.) saying: “The sanctity of a deceased person is like the sanctity of a living person.” [Al-Mabsut, Volume 1, pages 27-28]

إذا أدخل ذكره في دبر امرأة، أو رجل أو في فرج بهيمة أو فرج ميتة، فلأصحابنا في الدبر روايتان: إحداهما، إن عليه الغسل وبه قال جميع الفقهاء والأخرى، لا غسل عليه، ولا على المفعول به ولا يوافقهم على هذه الرواية أحد فأما فرج الميتة فلا نص لهم فيه أصلا. وقال جميع أصحاب الشافعي: إن عليه الغسل وقال أصحاب أبي حنيفة: لا يجب عليه الغسل ولا إذا أدخل في فرج البهيمة. والذي يقتضيه مذهبنا أن لا يجب الغسل في فرج البهيمة، فأما فرج الميتة، فالظاهر يقتضي أن عليه الغسل، لما روي عنهم من أن حرمة الميت كحرمة الحي ولأن الظواهر المتضمنة لوجوب الغسل على من أولج في الفرج تدل على ذلك لعمومها وطريقة الاحتياط تقتضيه. ونصرة الرواية الأخرى أن الأصل براءة الذمة، وعدم الوجوب، وشغلها بوجوب الغسل يحتاج إلى دليل، وروي عنهم عليهم السلام أنهم قالوا: اسكتوا عما سكت الله عنه وأما اختلاف الأحاديث من طريق أصحابنا، فقد بينا الوجه في الكتابين المقدم ذكرهما

“If you insert your male genital into the buttocks of a woman or a man, or the private parts of an animal or the private parts of a deceased person, there are two narrations of our companions about the buttocks. One of them says that one has to perform the washing (ghusl) and this is what all the experts said and the other one says that one does not have to perform the washing and neither does the one with whom it was passively performed and no one followed them in this narration. Now, as for the private part of a deceased person, they have absolutely no regulation (nass) for it and all the companions of Ash-Shafi’i said: “One must perform the washing.” And the companions of Abu Hanifah said: “One does not have to do the washing and neither does it have to be done when one penetrates the private parts of an animal.” And what is required under our view of faith is that one does not have to perform the washing (ghusl) if it is the private parts of an animal. However, as far as the private parts of a deceased person is concerned, this obviously requires that one must perform the ablution because of what is narrated by them (a. ), namely, that the sanctity of a deceased person is like the sanctity of a living personand because the obvious, which implies the requirement of the washing for the one who penetrates the private parts, in its generality points to that and it requires the procedure of caution, and the other narration is supported by the fact that in principle there is innocence and unaccountability and that its being covered with a duty to wash requires proof and it was narrated by them (a.) that they said: “Keep silent about what God kept silent about.” And as far as the different traditions through the path of our companions are concerned, we enlighten the point of view in the two books mentioned earlier.” [Al-Khilaf, page 24]