(1) Al-Nasa’i records it in al-Asharah, as do al-Tirmidhi and Ibn Hibban, on the authority of Ibn Abbas. Its isnad is hasan; al-Tirmidhi explicitly rules it hasan, while Ibn Rahuyah declares it sahih in his Masa’il al-Marwazi. A second route appears in Ibn al-Jarud with a good chain, and it is further endorsed by Ibn Daqiq al-‘Id, al-Nasa’i, Ibn ‘Asakir, and Ahmad through the narration of Abu Hurayrah. (2) Ibn ‘Adi (1/211) transmits it from ‘Uqbah ibn ‘Amir with a hasan isnad, via Ibn Wahb from Ibn Luhay‘ah. A corroborating marfu‘ report from Abu Hurayrah exists, recorded by Abu Dawud (no. 2162) and Ahmad (2:444, 479). (3) It is related by the four Sunan compilers except al-Nasa’i—who instead includes it in al-Asharah (p. 78)—as well as by al-Darimi and Ahmad (2:408, 476; his wording), and by al-Diya’ in al-Mukhtarah (10/105/2), all from Abu Hurayrah; its chain is sahih, as I have demonstrated in Naqd al-Taj, no. 64. Al-Nasa’i (2/77) and Ibn Battah in al-Ibana (6/56/2) report from Tawus: when Ibn Abbas was asked about a man who comes to his wife through her anus, he replied, “Is he asking me about kufr?” The chain is sahih. A similar report from Abu Hurayrah exists, but its isnad is weak. Al-Dhahabi says in Siyar A‘lam al-Nubala’ (9/171/1): “We have become certain, through multiple routes from which there is no escape, that the Prophet ﷺ forbade approaching women from the rear, and we are convinced of its prohibition; I have written a large treatise on the subject.” Hence, do not be misled by Shaykh Jamal al-Din al-Qasimi’s statement in his Tafsir (3/572) that “they are weak.” First, the claim comes from someone not specialized in this discipline, and second, it contradicts the demands of critical research and the testimony of the hadith masters that some of these reports are sahih and others hasan. Imam al-Dhahabi himself affirmed the prohibition, which is established by the collective evidence of the hadiths. At the head of those who authenticated them stands Imam Ishaq ibn Rahuyah, followed by a succession of scholars, early and late—al-Tirmidhi, Ibn Hibban, Ibn Hazm, al-Diya’, al-Mundhiri, Ibn al-Mulqin, Ibn Daqiq al-‘Id, Ibn Hajar, and others. See, for example, Irwa’ (7:65–70).