Continuation of the explanation: Al-Zabidi said: Al-Zuhri said, "We do not think it is permissible to pray behind a mukhannath except in a case of dire necessity that is unavoidable."
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The Shaykh : Al-Zuhri said: "We do not think it is permissible to pray behind a mukhannath except in a case of dire necessity that is unavoidable". A mukhannath is one whose demeanor is like that of a woman in his speech and actions, and who enters upon women; he is a mukhannath. The term does not refer, for example, to one who commits sodomy, as is the common usage among us. Rather, it refers to one who enters upon women and whose voice, demeanor, and gait are like those of a woman. This mukhannath is divided into two categories: one who does not know what pertains to women and whose nature is that of a woman, and another who knows what pertains to women and whose heart inclines toward women. The latter is prevented from entering upon women because his reality is that he is a man; he is a man whose organ is that of a male, but although his demeanor, gait, and speech are like those of a woman, he may be feigning it. Look at the explanation.
The reader: His statement "the mukhannath" was narrated with the noon kasrah (short i) and with fathah (short a). The first refers to one who has effeminacy, coquetry, and imitation of women, and the second refers to one who is sodomized. Abu 'Abd al-Malik affirmed this in what Ibn al-Tayn reported, arguing that there is no impediment to praying behind the first if that is his innate nature. It was replied that the reference is to one who deliberately imitates women, for that is an ugly religious innovation. For this reason, al-Dawudi allowed that either could be intended. Ibn Battal mentioned that al-Bukhari brought up this issue here because the mukhannath is captivated by his manner. His statement "except in a case of dire necessity" means that he has power or influence, so the congregation is not left without an imam because of him. Ma'mar narrated it from al-Zuhri without this qualification; 'Abd al-Razzaq reported it from him, and his wording was: I said, "So what about the mukhannath?" He said, "No, and no honor; he is not to be made an imam." This is understood in the context of having a choice.
The reader: His statement "the mukhannath" was narrated with the noon kasrah (short i) and with fathah (short a). The first refers to one who has effeminacy, coquetry, and imitation of women, and the second refers to one who is sodomized. Abu 'Abd al-Malik affirmed this in what Ibn al-Tayn reported, arguing that there is no impediment to praying behind the first if that is his innate nature. It was replied that the reference is to one who deliberately imitates women, for that is an ugly religious innovation. For this reason, al-Dawudi allowed that either could be intended. Ibn Battal mentioned that al-Bukhari brought up this issue here because the mukhannath is captivated by his manner. His statement "except in a case of dire necessity" means that he has power or influence, so the congregation is not left without an imam because of him. Ma'mar narrated it from al-Zuhri without this qualification; 'Abd al-Razzaq reported it from him, and his wording was: I said, "So what about the mukhannath?" He said, "No, and no honor; he is not to be made an imam." This is understood in the context of having a choice.