Abd al-Barr said: The mukhannath (effeminate man) is not merely the one in whom immorality is known; rather, takhnith (effeminacy) (114) is an intensity (115) of femininity (116) in one's constitution, to the extent that he resembles women in softness, speech, gaze, tone, and intellect. If he is like this, he has no need for women, and he is not cognizant of the affairs of women. He is among those "who have no physical desire" who are permitted to enter upon women. Do you not see that the Prophet - peace and blessings of Allah be upon him - did not prevent that mukhannath from entering upon his wives? But when he heard him describing the daughter of Ghaylan and understood the affairs of women, he ordered him to be veiled.
Section: As for a man with another man, each of them may look at what is not the private part (awrah) of the other. There are two narrations regarding its limit; one of them is between the navel and the knee. The other is the two private parts. We have already mentioned them in the Book of Prayer (117). There is no difference between a beardless youth (amrad) and a bearded man, except that if the beardless youth is handsome and there is a fear of temptation (fitnah) by looking at him, it is not permissible to intentionally look at him. It has been narrated from al-Sha'bi, who said: The delegation of Abd al-Qays came to the Prophet - peace and blessings of Allah be upon him - and among them was a beardless youth of apparent fairness (beauty). The Prophet - peace and blessings of Allah be upon him - seated him behind his back. Narrated by Abu Hafs (118). Al-Marrudhi said: I heard Abu Bakr al-A'yan (119) say: A man from Khurasan, a friend of Abu Abd Allah (Ahmad), came to us, and with him was a youth who was his sister's son, and he was handsome. He went to Abu Abd Allah and spoke to him. When we stood up, he took the man aside and said to him: What is this youth to you? He said: My sister's son. He said: When you come to me, he should not be with you, and what I see for you is that he should not walk with you on a path.
(114) In B: "the mukhannath". (115) In M: "with intensity". (116) In B: "al-ta'annuth". (117) In: 2/284. (118) Ibn Hajar said: Its chain of narration is weak (wahin). See: The Chapter of what has been said regarding the desirability of marriage, from the Book of Marriage. al-Talkhis 3/148; and Irwa' al-Ghalil 6/212. (119) Abu Bakr al-Hasan ibn Tarif al-A'yan, a Baghdadi, who died in the year 240 AH. al-Lubab 1/61.
عبدِ البَرِّ: ليس المُخَنَّثُ الذى تُعْرَفُ فيه الفاحشةُ خاصَّةً، وإنَّما التَّخْنِيثُ (١١٤) شِدَّةُ (١١٥) التَّأْنِيثِ (١١٦) فى الخِلْقةِ، حتى يُشْبِهَ المرأةَ فى اللِّينِ، والكلامِ، والنَّظَرِ، والنَّغَمةِ، والعَقْلِ، فإذا كان كذلك، لم يكُنْ له فى النِّساءِ إرْب، وكان لا يَفْطِنُ لأُمورِ النِّساءِ، وهو من غيرِ أُولِى الإِرْبةِ الذين أُبِيحَ لهم الدخولُ على النِّساءِ، ألا تَرَى أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- لم يَمْنَعْ ذلك المُخَنَّثَ من الدُّخولِ على نِسائِه، فلمَّا سَمِعَه يَصِفُ ابْنةَ غَيْلانَ، وفَهِمَ أمْرَ النِّساءِ، أمَرَ بحَجْبِه؟
فصل: فأمَّا الرَّجُلُ مع الرجلِ، فلكلِّ واحدٍ منهما النَّظرُ من صاحِبِه إلى ما ليس بعَوْرةٍ. وفى حَدِّها رِوَايتان؛ إحداهما، ما بين السُّرّةِ والرُّكْبةِ. والأخرى الفَرْجانِ. وقد ذكَرْناهما فى كتابِ الصلاةِ (١١٧). ولا فَرْقَ بين الأمْرَدِ وذى اللِّحْيةِ، إلَّا أَنَّ الأمْرَدَ إن كان جميلًا، يُخافُ الفِتْنةُ بالنَّظَرِ إليه، لم يَجُزْ تَعَمُّدُ النَّظَرِ إليه. وقد رُوِىَ عن الشَّعْبِىِّ، قال: قَدِمَ وَفْدُ عبدِ القَيْسِ على النَّبِىِّ -صلى اللَّه عليه وسلم-، وفيهم غُلامٌ أمْرَدُ، ظاهِرُ الوَضَاءةِ، فأجْلَسَه النَّبِىُّ -صلى اللَّه عليه وسلم-وراء ظَهْرِهِ. رواه أبو حَفْصٍ (١١٨). قال المَرُّوذِىُّ: سَمِعْتُ أبا بكرٍ الأعْيَنَ (١١٩) يقولُ: قَدِمَ علينا إنسانٌ من خُراسانَ، صديقٌ لأبى عبدِ اللَّه، ومعه غلامٌ ابنُ أخْتٍ له، وكان جميلًا، فمَضَى إلى أبى عبدِ اللَّه فحَدّثَه، فلما قُمْنَا خَلَا بالرَّجُلِ، وقال له: مَنْ هذا الغلامُ منك؟ قال: ابنُ أخْتِى. قال: إذا جِئْتَنِى لا يكونُ معك، والذى أرَى لك أن لا يَمْشِىَ
(١١٤) فى ب: "المخنث".(١١٥) فى م: "بشدة".(١١٦) فى ب: "التأنث".(١١٧) فى: ٢/ ٢٨٤.(١١٨) قال ابن حجر: إسناده واهٍ، انظر: باب ما جاء فى استحباب النكاح، من كتاب النكاح. التلخيص ٣/ ١٤٨. وإرواء الغليل ٦/ ٢١٢.(١١٩) أبو بكر الحسن بن طريف الأعين، بغدادى، توفى سنة أربعين ومائتين. اللباب ١/ ٦١.
