It is divided into ambiguous (mushkil) and non-ambiguous. He in whom the signs of masculinity or femininity become apparent, such that it is known that he is a man or a woman, is not ambiguous; he is merely a man with an extra physical feature or a woman with an extra physical feature, and his ruling regarding his inheritance and all other rulings is the ruling of what has become apparent in him. He is judged by his place of urination according to the view of those scholars whose views have reached us. Ibn al-Mundhir said: All those whom we have memorized from the scholars have reached a consensus that the intersex is to be inherited from based on where he urinates; if he urinates from where a man urinates, he is a man, and if he urinates from where a woman urinates, she is a woman. Among those from whom this has been narrated are: Ali, Mu'awiyah, Sa'id ibn al-Musayyib, Jabir ibn Zayd, the people of Kufa, and the rest of the scholars. Ibn al-Labban said: Al-Kalbi narrated from Abu Salih, from Ibn Abbas, that the Prophet (peace and blessings of Allah be upon him) was asked about a newborn who has a female vulva and a male penis, from where is he to be inherited? He said: "From where he urinates." It was also narrated that he (peace and blessings of Allah be upon him) was brought an intersex child from the Ansar, and he said: "Inherit him from the first place he urinates from." (1) This is because the exit of urine is the most general of signs, for it exists in both the young and the old, whereas other signs are only found after reaching maturity, such as the growth of a beard, the rounding of the breasts (2), the emission of semen, menstruation, and pregnancy. If he urinates from both, [we consider the earlier of the two] (3). Ahmad asserted this, and it was also narrated from Sa'id ibn al-Musayyib. The majority hold this view. If they both exit at the same time, and one does not precede the other, Ahmad said, in a narration by Ishaq ibn Ibrahim: He inherits from the place from which it descends (4) in greater quantity. This was narrated from al-Awza'i and the two companions of Abu Hanifa. Abu Hanifa suspended judgment on this, and the companions of al-Shafi'i (may Allah be pleased with him) did not consider it in one of the two opinions. Our position is that this is a distinction for one of the two signs, so it is considered, like precedence. If they are equal, then he is at that point ambiguous. If someone who would inherit from him dies, the majority said: