then it was narrated (9021) through the route of ʿAlī ibn Baḍīmah from Mujāhid with it. I said: This is a strong corroboration from ʿAlī ibn Baḍīmah. Thus, al-Suyūṭī reported in "al-Durr al-Manthūr" (1/264) from al-Ḥāfiẓ Ibn Kathīr that he said: "This mawqūf [narration] is more authentic." I said: Ibn Kathīr mentioned this in his "Tafsīr/ al-Baqarah" (1/264), and there is no doubt about it. However, the ḥadīth of the chapter has a strong witness from another route from Abū Hurayrah from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) who said: "Whoever approaches a menstruating woman, or a woman in her rear, or a soothsayer, has disbelieved in what was revealed to Muḥammad." Its isnād is good, and it is recorded in "al-Irwāʾ" (7/68-69) and "Ādāb al-Zafāf" (105-106) and others. Know that the fact that the more authentic position in the ḥadīth is mawqūf does not contradict its being marfūʿ after being established; rather, this supports and strengthens it, because it is very unlikely that the reports would consistently declare something as disbelief without it having a basis in the sunnah, and similarly, that the reports would consistently declare it prohibited, as is not hidden from those knowledgeable. Many ḥadīths have come regarding the prohibition of the rear, among them are authentic, good, and those that are supported, and many good ones have been recorded by scholars, such as Ibn Kathīr in "Tafsīr", Ibn Ḥajar in "al-Talkhīṣ", and then al-Suyūṭī in "al-Durr al-Manthūr" (1/264-265). I was astonished by him concluding his recording of them by saying: "The ḥadīth scholars said about all the marfūʿ ḥadīths in this chapter—about twenty in number—that they are all weak, none of them are authentic, and the mawqūf among them is the authentic one"! So, glory be to Allāh! How can this statement be correct?! And from al-Suyūṭī, who is known for his leniency