= al-ʿAsharah 78; al-Dārimī; and Aḥmad 2/408 and 476—with Aḥmad’s wording—and al-Ḍiyāʾ in al-Mukhtārah 10/105/2, all on the authority of Abū Hurayrah. Its chain of transmission is sound, as I demonstrated in Naqd al-Tāj, no. 64.

Al-Nasāʾī Q 77/2 and Ibn Baṭṭah in al-Ibānah 6/56/2 likewise narrated from Ṭāwūs that he said: “Ibn ʿAbbās was asked about a man who approaches his wife through her anus. He replied, ‘Is this fellow asking me about disbelief?’” Its chain is authentic. A similar report comes from Abū Hurayrah, but its isnād is weak.

Al-Dhahabī stated in Siyar Aʿlām al-Nubalāʾ 9/171/1: “By routes from which there is no escape we have become certain of the Prophet’s—peace and blessings be upon him—prohibition of approaching women through their back passages, and we have decisively ruled it unlawful. I have composed a lengthy treatise on the matter.”

I say: After this, let no one be deluded by Shaykh Jamāl al-Dīn al-Qāsimī’s remark in his Tafsīr 3/572, “They are weak!”—for this is, first, a claim from one who is not a specialist in this discipline, and second, contrary to the requirements of scholarly investigation and to the testimony of the leading authorities that some of these narrations are ṣaḥīḥ and others ḥasan. Imam al-Dhahabī himself gathered them together in declaring the prohibition to which all the individual ḥadīths of this chapter jointly attest. At the forefront of those who authenticated them was Imam Isḥāq ibn Rāhwayh, after whom the statements of the scholars, both early and later, have continued in agreement.