Sodomy "For the Sake of Islam"

Not only did the original "underwear bomber" Abdullah Hassan
al-Asiri hide explosives in his rectum to assassinate Saudi Prince
Muhammad bin Nayef—they met in 2009 after the 22-year-old holy warrior "feigned repentance for his jihadi views"—but al-Asiri apparently had fellow jihadis repeatedly sodomize him to "widen" his anus in order to accommodate the explosives— all in accordance with the fatwas [religious edicts] of Islamic clerics.

A 2010 Arabic news video that is making the rounds on the Internet gives the details. Apparently a cleric, one Abu al-Dema al-Qasab, informed jihadis
of an "innovative and unprecedented way to execute martyrdom
operations: place explosive capsules in your anus. However, to
undertake this jihadi approach you must agree to be sodomized for a while to widen your anus so it can hold the explosives."

Others inquired further by asking for formal fatwas. Citing his desire for "martyrdom and the virgins of paradise," one jihadi,
(possibly al-Asiri himself) asked another sheikh, "Is it permissible
for me to let one of the jihadi brothers sodomize me to widen my anus
if the intention is good?"

After praising Allah, the sheikh's fatwa began by declaring that sodomy is forbidden in Islam,

However, jihad comes first, for it is the
pinnacle of Islam, and if the pinnacle of Islam can only be achieved
through sodomy, then there is no wrong in it. For the overarching rule
of [Islamic] jurisprudence asserts that "necessity makes permissible
the prohibited." And if obligatory matters can only be achieved by
performing the prohibited, then it becomes obligatory to perform the
prohibited, and there is no greater duty than jihad. After he sodomizes
you, you must ask Allah for forgiveness and praise him all the more.
And know that Allah will reward the jihadis on the Day of
Resurrection, according to their intentions—and your intention, Allah
willing, is for the victory of Islam, and we ask that Allah accept it
of you.

Two important and complementary points emerge from this view: 1) that jihad is the "pinnacle" of Islam—for it makes Islam supreme (based on a hadith,
the formerly oral history of the life of Muhammad); and 2) that
"necessity makes permissible the prohibited." These axioms are not
limited to modern day fatwas, but in fact, were crystallized centuries and ago agreed to by the ulema [Islam's leading religious scholars]. The result is that—because making Islam supreme through jihad
is the greatest priority—anything and everything that is otherwise
banned becomes permissible. All that comes to matter is one's
intention, or niyya.