from it; thus, the obligation of ghusl upon him is doubtful. Neither of them may follow the other in prayer because one of them is certainly in a state of janaba (major ritual impurity), so their prayers are not valid, just as if each of them heard the sound of wind and thought it came from his companion, or did not know from which of them it originated.
Section: If he has intercourse with his wife without penetration, and his fluid creeps to her vagina and then exits, or if he has intercourse with her through penetration and she performs ghusl, then the man's fluid exits from her vagina, she is not required to perform ghusl. This is the view of Qatada, al-Awza'i, and Ishaq. Al-Hasan said: She performs ghusl because it is [semen exiting from her], so it resembles her own fluid. The former view is more appropriate, because it is not her semen, so it resembles non-semen.
53 - Issue: He said: (And the meeting of the two circumcised parts).
He means: the concealment of the glans in the vagina. This is what necessitates ghusl, whether both are circumcised or not, and whether the site of circumcision of one touches the site of circumcision of the other or not. If the circumcised part touches the circumcised part without penetration, then there is no ghusl by consensus. The jurists agreed on the obligation of ghusl in this issue, except for what was narrated from Dawud, who said: It is not obligatory, because of his saying, peace be upon him: "Water is from water." A group of the Companions, may Allah be pleased with them, used to say: There is no ghusl for one who has intercourse but does not ejaculate. [He means: did not release fluid]. They narrated in this regard hadiths from the Prophet, may Allah be pleased with him. It was a concession granted by the Messenger of Allah, may Allah be pleased with him, and then he ordered ghusl. Sahl ibn Sa'd said: Ubayy ibn Ka'b told me that "water is from water" was a concession that the Messenger of Allah, may Allah be pleased with him, granted and then forbade. Muttafaq alayh (agreed upon by al-Bukhari and Muslim). It was narrated by Imam Ahmad, Abu Dawud, and Ibn Majah,
(24) In [M]: "when it exits". (1) Omitted from: [M]. (2) It was reported this way, and it is not among what al-Bukhari and Muslim agreed upon. What they both agreed upon is from the hadith of Ubayy ibn Ka'b, that he said: O Messenger of Allah, if a man has intercourse with his woman but does not ejaculate? He said: "He washes what touched the woman from him, then performs wudu and prays." Extracted by al-Bukhari, in: The chapter on washing what touches from the woman's vagina, from the Book of Ghusl. Sahih al-Bukhari 1/81. And Muslim, in: The chapter that water is only from water, from the Book of Menstruation. Sahih Muslim 1/270. As for the abrogation of "water is from water," they both agreed upon the hadith of Abu Hurayra, from the Prophet, may Allah be pleased with him, who said: "If he sits between her four limbs then exerts himself, then ghusl has become obligatory." Extracted by al-Bukhari, in: The chapter on if the two circumcised parts meet, from the Book of Ghusl. Sahih al-Bukhari 1/80. And Muslim, in: The chapter on the abrogation of "water is from water," from the Book of Menstruation. Sahih Muslim 1/271.
منه، فوُجُوبُ الغُسْلِ عليه مَشْكُوكٌ فيه، وليس لأحَدِهما أن يَأْتَمَّ بصَاحِبِه؛ لأنَّ أحَدَهُما جُنُبٌ يَقِينًا، فلا تَصِحُّ صَلَاتُهما، كما لو سَمِعَ كُلُّ وَاحِدٍ منهما صَوْتَ رِيحٍ، يَظُنُّ أَنَّها مِنْ صاحِبِه، أو لا يَدْرِى مِنْ أَيِّهما هي.
فصل: إذا وَطِىءَ امْرَأَتَه دُونَ الفَرْجِ، فَدَبَّ ماؤُهُ إلى فَرْجِها، ثم خرجَ، أو وَطِئَها في الفَرْجِ، فاغْتَسَلَتْ، ثم خرجَ ماءُ الرَّجُلِ مِنْ فَرْجِها، فلا غُسْلَ عليها. وبهذا قَالَ قَتَادَةُ، والأَوْزَاعِىُّ، وإسْحَاقُ. وقال الحسن: تَغْتَسِلُ؛ لِأَنَّه [مَنِىٌ خارِجٌ منه] (٢٤)، فأشْبَهَ ماءَها. والأوَّلُ أَوْلَى؛ لأنَّه ليس مَنِيَّها، فأشْبَهَ غَيْرَ المَنِىِّ.
٥٣ - مسألة؛ قال: (والْتِقَاءُ الخِتَانَيْنِ)
يَعْنِى: تَغْيِيبَ الحَشَفَةِ في الفَرْجِ، فإنَّ هذا هو المُوْجِبُ للغُسْلِ، سواءٌ كانا مُخْتَتِنيْن أو لا، وسواءٌ أصابَ مَوْضِعُ الخِتَانِ منه مَوْضِعَ خِتَانِها أو لم يُصِبْه. ولَوْ مَسَّ الخِتَانُ الخِتَانَ مِنْ غيرِ إِيلَاجٍ فَلَا غُسْلَ بالاتِّفَاقِ. واتَّفَقَ الفُقَهاءُ على وُجُوبِ الغُسْلِ في هذه المسألةِ، إلَّا ما حُكِىَ عن داود أنَّه قال: لا يَجِبُ؛ لِقَوْلِه عليه السَّلَامُ: "الماءُ مِنَ الماءِ"، وكانَ جَمَاعَةٌ مِن الصحابةِ، رَضِىَ اللهُ عنهم، يقولون: لا غُسْلَ على مَنْ جَامَعَ فأَكْسَلَ. [يَعْنِى: لم يُنْزِلْ] (١). ورَوَوْا في ذلك أحادِيثَ عن النبيِّ -صلى اللَّه عليه وسلم-. وكانت رُخْصةً رَخَّصَ فيها رسولُ اللهِ -صلى اللَّه عليه وسلم- ثم أَمَرَ بالغُسْلِ، قالَ سَهْلُ بنُ سَعْدٍ: حَدَّثَنِى أُبَىُّ بنُ كَعْبٍ أنَّ "الماء مِنَ الماءِ" كان رُخْصَةً أَرْخَصَ فيها رسولُ اللهِ -صلى اللَّه عليه وسلم- ثم نَهَى عنها. مُتَّفَقٌ عليه (٢). ورَوَاهُ الإِمامُ أحمدُ، وأبو داود، وابنُ مَاجَه،
(٢٤) في م: "متى خرج".(١) سقط من: م.(٢) كذا ورد. وليس مما اتفق عليه البخاري ومسلم. والذي اتفقا عليه من حديث أبىّ بن كعب، أنه قال: يا رسول اللَّه، إذا جامع الرجل المرأة فلم ينزل؟ قال: "يَغْسِلُ مَا مَسَّ الْمَرْأَةَ مِنْهُ ثُمَّ يَتَوَضَّأُ ويُصَلِّى". أخرجه البخاري، في: باب غسل ما يصيب من فرج المرأة، من كتاب الغسل. صحيح البخاري ١/ ٨١. ومسلم، في: باب إنما الماء من الماء، من كتاب الحيض. صحيح مسلم ١/ ٢٧٠.أما نسخ "الماء من الماء" فقد اتفقا في حديث أبي هريرة، عن النبي -صلى اللَّه عليه وسلم-، قال: "إذَا جَلَسَ بَيْنَ شُعَبِهَا الْأَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ الْغُسْلُ". أخرجه البخاري، في: باب إذا التقى الختانان، من كتاب الغسل. صحيح البخاري ١/ ٨٠. ومسلم، في: باب نسخ "الماء من الماء" من كتاب الحيض. صحيح مسلم ١/ ٢٧١.
