his wudu' is not invalidated, unless they combine both private parts in the touch. If one of the two intersex persons touched the penis of the other, and the other touched their private part, and the touching by both was with desire (24), then there is no wudu' required for either of them; because for each of them individually, the certainty of purity remains in their regard, and the occurrence of hadath (ritual impurity) is doubtful. We do not abandon certainty due to doubt; because it is possible that they are both women, in which case the wudu' of the one touching the penis is not invalidated, and it is possible that they are both men, in which case the wudu' of the one touching the private part is not invalidated. If each of them touched the penis of the other, it is possible they are both women, and each of them has touched an extra organ of the other. If each of them touched the front private part of the other, it is possible they are both men.
Section: Purity is not invalidated by touching what is other than the two private parts from the rest of the body, such as the rafgh (25) (groin), the testicles (26), and the armpit, according to the opinion of the generality of scholars. However, it was narrated from 'Urwah that he (27) said: "Whoever touches his testicles, let him perform wudu'." Al-Zuhri said: "It is more beloved to me that he performs wudu'." 'Ikrimah said: "Whoever touches what is between the two private parts, let him perform wudu'." The opinion of the majority is more appropriate, because there is no text regarding this, nor is it in the same meaning as that which is explicitly mentioned, so the ruling is not established in it. The wudu' of the one touched is also not invalidated; because obligation is from the Shari'ah, and the Sunnah was only reported regarding the one who touches.
And wudu' is not invalidated by touching the private part of an animal. Al-Layth ibn Sa'd said: He must perform wudu'. 'Ata' said: Whoever touches the qunb (28) (sheath) of a donkey, must perform wudu', and whoever touches the thayl (penis) of a camel, has no wudu' upon him. What we have stated is the opinion of the majority of scholars, and it is more appropriate; because this is not explicitly mentioned as invalidating, nor is it in the meaning of that which is explicitly mentioned, so there is no basis for saying so.
(23) In [M], the conjunction 'wa' was dropped from the original. (24) In [M], there is the addition: "or for other than it". (25) Al-Rafgh, with a fathah or damma: the dirt of the nail, the dirt of the folds of the body, and the base of the thigh. (26) Al-Unthayan: the two testicles. (27) Dropped from [M]. (28) Al-Qunb, with a damma: the sheath of the penis of an animal or a hoofed beast.
وُضُوؤُه، إلَّا أن يجمعَ بين الفَرْجَيْن في اللَّمْسِ. ولو مَسَّ أحدُ الخُنْثَيَيْن ذَكَرَ الآخَرِ، ومَسَّ الآخَرُ فَرْجَه، وكان (٢٣) اللَّمْسُ منهما لشَهْوةٍ (٢٤)، فلا وُضُوءَ على واحدٍ منهما؛ لأنَّ كلَّ واحِدٍ منهما علَى انْفِرادِه يَقِينُ الطَّهارةِ باقٍ في حَقِّه، والحَدَثُ مَشْكُوكٌ فيه. فلا نَزُولُ عن اليَقِينِ بالشَّكِّ؛ لأنه يَحْتَمِلُ أن يكونَا جَمِيعًا امْرَأَتَيْنِ، فلا يَنْتَقِضُ وُضُوءُ لامِسِ الذَّكَرِ، ويَحْتَمِلُ أن يكونَا رَجُلَيْن، فلا يَنْتَقِضُ وُضُوءُ لامِس الفَرْجِ. وإن مَسَّ كُلُّ واحدٍ منهما ذَكَرَ الآخَرِ، احتمل أن يكونا امْرَأتيْنِ، وقد مَسَّ كُلُّ واحد منهما خِلْقةً زائِدَةً من الآخَرِ. وإن مَسَّ كُلُّ واحدٍ منهما قُبُلَ الآخَرِ، احْتَمَلَ أن يكونَا رَجُلَيْنِ.
فصل: ولا يَنْتَقِضُ الوُضُوءُ بمَسِّ ما عدا الفَرْجَيْنِ من سائرِ البَدَنِ، كالرَّفْغِ (٢٥) والأُنْثَيَيْنِ (٢٦) والإِبْطِ، في قَوْلِ عامَّةِ أهلِ العِلْمِ؛ إلا أنه رُوِىَ عن عُرْوَة أنَّه (٢٧) قال: مَنْ مَسَّ أُنْثَيَيْهِ فَلْيَتَوَضَّأْ. وقال الزُّهْرِىُّ: أحَبُّ إلَىَّ أن يَتَوَضَّأَ. وقال عِكْرِمة: مَنْ مَسَّ ما بين الفَرْجَيْنِ فَلْيَتَوَضَّأ. وقَوْلُ الجُمْهورِ أَوْلَى؛ لأنَّه لا نَصَّ في هذا، ولا هو في مَعْنَى المَنْصُوصِ عليه، فلا يَثْبُتُ الحُكْمُ فيه، ولا يَنْتَقِضُ وُضُوءُ المَلْمُوسِ أيضًا؛ لأن الوُجُوبَ من الشَّرْعِ، وإنما وَرَدَت السُّنَّةُ في اللَّامِسِ.
ولا يَنْتَقِضُ الوُضُوءُ بمَسِّ فرْجِ بَهِيمةٍ. وقال اللَّيْثُ بنُ سَعْدٍ: عليه الوُضُوءُ. وقال عَطَاء: مَنْ مَسَّ قُنْبَ (٢٨) حِمَارٍ، عليه الوُضُوءُ، ومَنْ مَسَّ ثَيْلَ جَمَلٍ لا وُضُوءَ عليه. وما قلناه قَوْلُ جُمْهُورِ العُلَماءِ، وهو أوْلَى؛ لأنَّ هذا ليس بمَنْصُوصٍ علَى النَّقْضِ به، ولا هو في مَعْنَى المَنْصُوصِ عليه، فلا وَجْهَ لِلْقَوْلِ به.
(٢٣) في م سقطت واو العطف من الأصل.(٢٤) في م زيادة: "أو لغيرها".(٢٥) الرفغ، بالفتح ويضم: وسخ الظفر ووسخ المغابن وأصل الفخذ.(٢٦) الأنثيان: الخصيتان.(٢٧) سقط من: م.(٢٨) القنب، بالضم: جراب قضيب الدابة أو ذى الحافر.
