Touching the private parts

Touching one's male genitalia

• Imam Abu Hanifa: Wudu remains valid whether one touches the penis with or without a barrier, and whether or not there is desire.
• Imam Malik: Wudu is invalidated if one intentionally touches the penis with the palm while doing it out of sexual desire.
• Imam al-Shafi'i: Wudu is invalidated if one touches the penis with the palm without any barrier, whether done intentionally or accidentally.
• Imam Ahmad: Wudu is invalidated if one touches the penis with the forearm, the back of the hand, or the palm without any barrier, whether done intentionally or accidentally.

اخْتَلَفَ أَهْلُ الْعِلْمِ فِي وُجُوبِ الطَّهَارَةِ مَنْ مَسَّ الذَّكَرَ
[الأوسط - المجلد ١ - الصفحة ١٩٣]

Ibn al-Mundhir said: "The scholars differed regarding the obligation of purification (ṭahārah) for the one who touches his penis. [Al-Awsat - Volume 1 - Page 193]

فَعَنْ أَحْمَدَ فِيهِ رِوَايَتَانِ: إحْدَاهُمَا، يَنْقُضُ الْوُضُوءَ.
وَهُوَ مَذْهَبُ ابْنِ عُمَرَ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَعَطَاءٍ وَأَبَانَ بْنِ عُثْمَانَ، وَعُرْوَةَ وَسُلَيْمَانِ بْنِ يَسَارٍ وَالزُّهْرِيِّ وَالْأَوْزَاعِيِّ وَالشَّافِعِيِّ، وَهُوَ الْمَشْهُورُ عَنْ مَالِكٍ، وَقَدْ رُوِيَ أَيْضًا عَنْ عُمَرَ بْنِ الْخَطَّابِ وَأَبِي هُرَيْرَةَ وَابْنِ سِيرِينَ وَأَبِي الْعَالِيَةِ.
وَالرِّوَايَةُ الثَّانِيَةُ، لَا وُضُوءَ فِيهِ. رُوِيَ ذَلِكَ عَنْ عَلِيٍّ وَعَمَّارٍ وَابْنِ مَسْعُودٍ وَحُذَيْفَةَ وَعِمْرَانِ بْنِ حُصَيْنٍ وَأَبِي الدَّرْدَاءِ، وَبِهِ قَالَ رَبِيعَةُ وَالثَّوْرِيُّ وَابْنُ الْمُنْذِرِ، وَأَصْحَابُ الرَّأْيِ لِمَا رَوَى قَيْسُ بْنُ طَلْقٍ، عَنْ أَبِيهِ، قَالَ: «قَدِمْنَا عَلَى نَبِيِّ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَجَاءَ رَجُلٌ كَأَنَّهُ بَدَوِيٌّ، فَقَالَ: يَا رَسُولَ اللَّهِ مَا تَرَى فِي مَسِّ الرَّجُلِ ذَكَرَهُ بَعْدَمَا يَتَوَضَّأُ؟ فَقَالَ وَهَلْ هُوَ إلَّا بِضْعَةٌ مِنْك أَوْ مُضْغَةٌ مِنْك» رَوَاهُ أَبُو دَاوُد وَالنَّسَائِيُّ، وَالتِّرْمِذِيُّ، وَابْنُ مَاجَهْ؛ وَلِأَنَّهُ عُضْوٌ مِنْهُ، فَكَانَ كَسَائِرِهِ، وَوَجْهُ الرِّوَايَةِ الْأُولَى مَا رَوَتْ بُسْرَةُ بِنْتُ صَفْوَانَ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ: «مَنْ مَسَّ ذَكَرَهُ فَلْيَتَوَضَّأْ» وَعَنْ جَابِرٍ مِثْلُ ذَلِكَ وَعَنْ أُمِّ حَبِيبَةَ، وَأَبِي أَيُّوبَ قَالَا: سَمِعْنَا رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ: «مَنْ مَسَّ فَرْجَهُ فَلْيَتَوَضَّأْ» وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ رَوَاهُنَّ ابْنُ مَاجَهْ. وَقَالَ أَحْمَدُ حَدِيثُ بُسْرَةَ وَحَدِيثُ أُمِّ حَبِيبَةَ صَحِيحَانِ. وَقَالَ التِّرْمِذِيُّ حَدِيثُ بُسْرَةَ حَسَنٌ صَحِيحٌ. وَقَالَ الْبُخَارِيُّ: أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ حَدِيثُ بُسْرَةَ وَقَالَ أَبُو زُرْعَةَ حَدِيثُ أُمِّ حَبِيبَةَ أَيْضًا صَحِيحٌ وَقَدْ رُوِيَ عَنْ بِضْعَةَ عَشَرَ مِنْ الصَّحَابَةِ - رِضْوَانُ اللَّهِ عَلَيْهِمْ -. فَأَمَّا خَبَرُ قَيْسٍ فَقَالَ أَبُو زُرْعَةَ، وَأَبُو حَاتِمٍ: قَيْسٌ مِمَّنْ لَا تَقُومُ بِرِوَايَتِهِ حُجَّةٌ ثُمَّ إنَّ حَدِيثَنَا مُتَأَخِّرٌ؛ لِأَنَّ أَبَا هُرَيْرَةَ قَدْ رَوَاهُ، وَهُوَ مُتَأَخِّرُ الْإِسْلَامِ، صَحِبَ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَرْبَعَ سِنِينَ، وَكَانَ قُدُومُ طَلْقٍ عَلَى رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَهُمْ يُؤَسِّسُونَ الْمَسْجِدَ أَوَّلَ زَمَنِ الْهِجْرَةِ، فَيَكُونُ حَدِيثُنَا نَاسِخًا لَهُ.
وَقِيَاسُ الذَّكَرِ عَلَى سَائِرِ الْبَدَنِ لَا يَسْتَقِيمُ؛ لِأَنَّهُ تَتَعَلَّقُ بِهِ أَحْكَامٌ يَنْفَرِدُ بِهَا؛ مِنْ وُجُوبِ الْغُسْلِ بِإِيلَاجِهِ وَالْحَدِّ وَالْمَهْرِ، وَغَيْرِ ذَلِكَ.
[المغني - المجلد ١ - الصفحة ١٣٢]

Ibn Qudamah said: "As for the touching of the penis, there are two narrations from Ahmad: One of them: that it nullifies wudu. This is the view of Ibn ʿUmar, Saʿid ibn al-Musayyib, ʿAtaʾ, Aban ibn ʿUthman, ʿUrwah, Sulayman ibn Yasar, al-Zuhri, al-Awzaʿi, and al-Shafiʿi. It is also the well-known view from Malik. It has likewise been reported from ʿUmar ibn al-Khattab, Abu Hurayrah, Ibn Sirin, and Abu al-ʿAliyah. The second narration: it does not require wudu. This was reported from ʿAli, ʿAmmar, Ibn Masʿud, Hudhayfah, ʿImran ibn Husayn, and Abu al-Dardaʾ. It is also the view of Rabiʿah, al-Thawri, Ibn al-Mundhir, and Ahl al-Raiyy. This is based on what Qays ibn Talq narrated from his father, who said: “We came to the Prophet (ﷺ), and a man who seemed like a Bedouin came and said: ‘O Messenger of Allah, what do you think about a man touching his penis after performing wudu?’ He replied: ‘Is it anything but a part of you, or a piece of your flesh?’” Narrated by Abu Dawud, al-Nasa’i, al-Tirmidhi, and Ibn Majah. Also, because it is a part of the body, it is treated like the rest of the body. The basis of the first view is what Busrah bint Safwan reported: that the Prophet (ﷺ) said: “Whoever touches his penis should perform wudu.” And similarly from Jabir, and from Umm Habibah and Abu Ayyub, who said: We heard the Messenger of Allah ﷺ say: “Whoever touches his private part should perform wudu.” There are also reports on this topic from Abu Hurayrah, narrated by Ibn Majah. Ahmad said: The hadith of Busrah and the hadith of Umm Habibah are authentic. Al-Tirmidhi said: The hadith of Busrah is Hasan Sahih. Al-Bukhari said: The most authentic report in this chapter is the hadith of Busrah. Abu Zurʿah said: The hadith of Umm Habibah is also authentic. It has been reported from more than ten Companions (may Allah be pleased with them). As for the report of Qays, Abu Zurʿah and Abu Hatim said: Qays is not among those whose narration can be used as proof. Furthermore, our hadith is later (chronologically), because Abu Hurayrah narrated it, and he accepted Islam later and accompanied the Prophet (ﷺ) for four years. Meanwhile, the arrival of Talq to the Messenger of Allah ﷺ occurred when they were building the mosque at the beginning of the Hijrah. Thus, our hadith abrogates it. The analogy of the male organ to the rest of the body is not valid, because there are rulings that pertain to it alone, such as the obligation of ghusl upon penetration, the rules of hudud (Islamic legal punishments), mahr (dowry), and other matters." [Al-Mughni - Volume 1 - Page 132]

وَقَالَ الْأَوْزَاعِيُّ إِنْ مَسَّ ذَكَرَهُ بِسَاعِدِهِ فَعَلَيْهِ الْوُضُوءُ وَهُوَ قَوْلُ عَطَاءٍ وَبِهِ قَالَ أَحْمَدُ بْنُ حَنْبَلٍ وَقَالَ اللَّيْثُ مَنْ مَسَّ مَا بَيْنَ إِلْيَتَيْهِ فَعَلَيْهِ الْوُضُوءُ قَالَ اللَّيْثُ مَنْ مَسَّ ذَكَرَ الْبَهَائِمِ فعليه الوضوء وقال مالك والليث إِنْ مَسَّ ذَكَرَهُ بِذِرَاعِهِ وَقَدَمِهِ فَلَا وُضُوءَ عَلَيْهِ وَقَالَ مَالِكٌ وَالشَّافِعِيُّ وَاللَّيْثُ بْنُ سَعْدٍ لَا يُجَبِ الْوُضُوءُ إِلَّا عَلَى مَنْ مَسَّ ذَكَرَهُ بِبَاطِنِ كَفِّهِ وَجُمْلَةُ قَوْلِ مَالِكٍ (وَأَصْحَابِهِ) إِنْ مَسَّ ذَكَرَهُ بِظَاهِرِ يَدِهِ أَوْ بِظَاهِرِ ذِرَاعَيْهِ أَوْ بَاطِنِهِمَا أَوْ مَسَّ أُنْثَيَيْهِ أَوْ شَيْئًا مِنْ أَرْفَاغِهِ أَوْ غَيْرِهَا أَوْ شَيْئًا مِنْ أَعْضَائِهِ سِوَى الذَّكَرِ فَلَا وُضُوءَ عَلَيْهِ وَلَا عَلَى الْمَرْأَةِ عِنْدَهُمْ وُضُوءٌ فِي مَسِّهَا فَرْجَهَا وَقَدْ رُوِيَ عَنْ مَالِكٍ أَنَّ عَلَى الْمَرْأَةِ الْوُضُوءَ فِي مَسِّهَا فَرْجَهَا إِذَا أَلْطَفَتْ أو قبضت (والتذت) وكان مكحول وطاووس وَسَعِيدُ بْنُ جُبَيْرٍ وَحُمَيْدٌ الطَّوِيلُ يَقُولُونَ إِنْ مَسَّ ذَكَرَهُ غَيْرَ مُتَعَمِّدٍ فَلَا وُضُوءَ عَلَيْهِ وَبِهِ قَالَ دَاوُدُ وَقَالَ الْأَوْزَاعِيُّ وَالشَّافِعِيُّ وَأَحْمَدُ وإسحاق عمده وخطأه فِي ذَلِكَ سَوَاءٌ إِذَا أَفْضَى بِيَدِهِ إِلَيْهِ وَجُمْلَةُ قَوْلِ الشَّافِعِيِّ فِي هَذَا الْبَابِ مَا ذَكَرَهُ فِي كِتَابِ الطَّهَارَةِ الْمِصْرِيِّ قَالَ وَإِذَا أَفْضَى الرَّجُلُ إِلَى ذَكَرِهِ لَيْسَ بَيْنَهُ وَبَيْنَهُ سَتْرٌ فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ عَامِدًا كَانَ أَوْ سَاهِيًا وَالْإِفْضَاءُ بِالْيَدِ إِنَّمَا هُوَ بِبَاطِنِهَا كَمَا تَقُولُ أَفْضَى بِيَدِهِ مُبَايِعًا وَأَفْضَى بِيَدَيْهِ إِلَى الْأَرْضِ سَاجِدًا وَسَوَاءٌ قَلِيلٌ مَا مَسَّ مِنْ ذَكَرِهِ أَوْ كَثِيرُهُ إِذَا كَانَ بِبَاطِنِ الْكَفِّ (وَكَذَلِكَ مَنْ مَسَّ دُبُرَهُ بِبَاطِنِ الْكَفِّ) أَوْ فَرْجَ امْرَأَتِهِ أو ذكر غيرها أَوْ دُبُرَهُ وَسَوَاءٌ مَسَّ ذَلِكَ مِنْ حَيٍّ أَوْ مَيِّتٍ وَحُكْمُ الْمَرْأَةِ فِي ذَلِكَ كُلِّهِ كَالرَّجُلِ مِنْهَا وَمِنْ غَيْرِهَا قَالَ وَمَنْ مَسَّ ذَكَرَهُ بِبَاطِنِ كَفِّهِ عَلَى ثَوْبٍ عَامِدًا أَوْ سَاهِيًا أَوْ مَسَّهُ بِظَهْرِ كَفِّهِ أَوْ ذِرَاعِهِ عَامِدًا أَوْ سَاهِيًا فَلَا شَيْءَ عَلَيْهِ لِقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إذا أَفْضَى أَحَدُكُمْ وَكَذَلِكَ الْمَرْأَةُ قَالَ وَإِنْ مَسَّ شَيْئًا مِنْ هَذَا مِنْ بَهِيمَةٍ لَمْ يَجِبْ عَلَيْهِ الْوُضُوءُ مِنْ قِبَلِ أَنَّ لِلْآدَمِيِّينَ حُرْمَةً وَتَعَبُّدًا قَالَ وَلَا شَيْءَ عَلَيْهِ فِي مَسِّ أُنْثَيَيْهِ وَرُفْغَيْهِ وَإِلْيَتَيْهِ وَفَخِذَيْهِ
[التمهيد - المجلد ١٧ - الصفحات ٢٠٢-٢٠٤]

Ibn Abdul-Barr said: “Al-Awzāʿee said: “If one touches his penis with his forearm, then wuḍūʾ (ablution) is obligatory.” This is also the view of ʿAṭāʾ, and Ahmad ibn Ḥanbal agreed with it. Al-Layth said: “Whoever touches what is between his thighs (penis, testicles, female genitalia, buttocks, anus) must perform wuḍūʾ.” Al-Layth also said: “Whoever touches the penis of an animal must perform wuḍūʾ.” Mālik and al-Layth said: “If he touches his penis with his upper arm or his foot, wuḍūʾ is not obligatory.” Mālik, al-Shāfiʿī, and al-Layth ibn Saʿd said: “Wuḍūʾ is only required for the one who touches his penis with the inside of his hand.” The view of Mālik (and his companions) summarized: if one touches his penis with the back of the hand, or with the outside or inside of the forearms, or touches his testicles, or anything from the buttocks or other parts, or any other body part except the penis, wuḍūʾ is not required. Likewise, according to them, a woman does not need to perform wuḍūʾ if she touches her private part (female genitalia).” However, it is also reported from Mālik that a woman must perform ablution if she touches her private part with desire or stimulation. Makhūl, Ṭāwūs, Saʿīd ibn Jubayr, and Ḥumayd al-Ṭawīl said: “If a man touches his penis unintentionally, wuḍūʾ is not required.” Dawud agreed with this. Al-Awzāʿī, al-Shāfiʿī, Ahmad, and Isḥāq said that whether it is intentional or accidental, if a man touches his penis with his hand, wuḍūʾ is obligatory. Al-Shāfiʿī summarized: "If a man touches his penis with his hand while nothing is separating them, wuḍūʾ is required, whether deliberate or unintentional. Touching with the hand is considered to be with the inside of the hand, as in the expression ‘afḍā biyadihi mubāyiʿan’ (touched with his hand to give bay'ah) or ‘afḍā biyadayhi ilā al-arḍi sājidan’ (touched with his hands onto the ground while prostrating). Whether a little or a lot of the penis is touched, if it is with the inside of the hand, or similarly the anus or the female genitalia of his wife, or another’s penis or anus, whether living or dead, wuḍūʾ is obligatory according to the same rules. The ruling for a woman is the same as for a man regarding touching herself or someone else. If someone touches his penis over clothing, intentionally or accidental, or touches it with the back of his hand or forearm, there is no wuḍūʾ required, based on the saying of the Prophet (ﷺ): “If one of you touches… (hadith of touching the private part without barrier)” The same applies to women. If one touches any of these parts on an animal, wuḍūʾ is not required, because humans have sanctity and obligation that animals do not. Similarly, touching the inner thighs, testicles, buttocks, or outer thighs does not require wuḍūʾ."" [Al-Tamheed - Volume 17 - Page 202-204]

Touching one's female genitalia

There are some narrations on the issue of touching the female genitalia, but they are not authentic according to Imam Ahmad and Ibn al-Mundhir.

وَحَدِيثُ عَبْدِ اللهِ بْنِ عَمْرٍو عَنِ النَّبِيِّ ﷺ: «أَيُّمَا امْرَأَةٍ مَسَّتْ فَرْجَهَا» لَا يَثْبُتُ. ١٠٤ - حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ، وَيَحْيَى بْنُ مُحَمَّدٍ بْنِ يَحْيَى، قَالَا: ثنا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ: أنا بَقِيَّةُ، عَنِ الزُّبَيْدِيِّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ.
[الأوسط - المجلد ١ - الصفحة ٢١٠]

Ibn al-Mundhir said: "The ḥadīth of ʿAbdullāh ibn ʿAmr from the Prophet (ﷺ): “Any woman who touches her private part…” is not established. Narrated to us by ʿAlī ibn al-Ḥasan and Yaḥyā ibn Muḥammad ibn Yaḥyā, who said: “Isḥāq ibn Ibrāhīm narrated to us, saying: from Baqiyyah, from al-Zubaydī, from ʿAmr ibn Shuʿayb, from his father, from his grandfather.”" [Al-Awsat - Volume 1 - Page 210]

وَقَدْ رُوِّينَا عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: إِذَا مَسَّتِ الْمَرْأَةُ فَرْجَهَا تَوَضَّأَتْ. وَلَا أَحْسَبُهُ ثَابِتًا.
[الأوسط - المجلد ١ - الصفحة ٢٠٩]

Ibn al-Mundhir said: "It is also narrated from ʿĀ’ishah that she said: “If a woman touches her private part, she performs ablution.” I do not consider this (narration) to be strong.” [Al-Awsat - Volume 1 - Page 209]

Touching one's anus

وَاخْتَلَفُوا فِي الْوُضُوءِ مِنْ مَسِّ الدُّبُرِ فَقَالَتْ طَائِفَةٌ: عَلَيْهِ الْوُضُوءُ. هَكَذَا قَالَ عَطَاءُ بْنُ أَبِي رَبَاحٍ وَالزُّهْرِيُّ، وَقَالَ الْأَوْزَاعِيُّ: بَلَغَنِي ذَلِكَ. وَكَانَ الشَّافِعِيُّ وَإِسْحَاقُ يَقُولَانِ: عَلَيْهِ الْوُضُوءُ.
وَقَالَتْ طَائِفَةٌ: لَا وُضُوءَ عَلَيْهِ، هَذَا قَوْلُ مَالِكِ بْنِ أَنَسٍ وَسُفْيَانَ الثَّوْرِيِّ وَأَصْحَابِ الرَّأْيِ وَهُوَ قَوْلُ قَتَادَةَ.
[الأوسط - المجلد ١ - الصفحة ٢١٢-٢١٣]

Ibn al-Mundhir said: They differed regarding ablution for one who touches the anus. A group said: “Ablution is required.” This was the view of ʿAṭāʾ ibn Abī Rabāḥ and al-Zuhrī. Al-Awzāʿee said: “I have heard that it does.” Al-Shāfiʿī and Isḥāq also said: “Ablution is required.” Another group said: “No ablution is required.” This was the view of Mālik ibn Anas, Sufyān al-Thawrī, and Ashab al-Raiyy, and it is also the view of Qatādah. [Al-Awsat - Volume 1 - Page 212-213]

(٢٥٥) فَصْلٌ: فَأَمَّا مَسُّ حَلْقَةِ الدُّبُرِ، فَعَنْهُ رِوَايَتَانِ أَيْضًا: إحْدَاهُمَا لَا يَنْقُضُ الْوُضُوءَ. وَهُوَ مَذْهَبُ مَالِكٍ. قَالَ الْخَلَّالُ: الْعَمَلُ وَالْأَشْيَعُ فِي قَوْلِهِ وَحُجَّتِهِ، أَنَّهُ لَا يَتَوَضَّأُ مِنْ مَسِّ الدُّبُرِ؛ لِأَنَّ الْمَشْهُورَ مِنْ الْحَدِيثِ: " مَنْ مَسَّ ذَكَرَهُ فَلْيَتَوَضَّأْ " وَهَذَا لَيْسَ فِي مَعْنَاهُ؛ لِأَنَّهُ لَا يَقْصِدُ مَسَّهُ، وَلَا يُفْضِي إلَى خُرُوجِ خَارِجٍ. وَالثَّانِيَةُ يَنْقُضُ. نَقَلَهَا أَبُو دَاوُد. وَهُوَ مَذْهَبُ عَطَاءٍ وَالزُّهْرِيِّ وَالشَّافِعِيِّ؛ لِعُمُومِ قَوْلِهِ: " مَنْ مَسَّ فَرْجَهُ فَلْيَتَوَضَّأْ " وَلِأَنَّهُ أَحَدُ الْفَرْجَيْنِ، أَشْبَهَ الذَّكَرَ.
[المغني – المجلد ١ – الصفحة ١٣٤]

Ibn Qudamah said: "As for touching the ring of the anus, there are also two narrations (from Ahmad): One view holds that it does not nullify wudu. This is the position of Malik. Al-Khallal said that the practice and the stronger evidence support this view, because the well-known hadith—“Whoever touches his penis should perform wudu”—does not apply here. Touching the anus is not intended to stimulate it, nor does it lead to discharge. The second view holds that it does nullify wudu. This was transmitted by Abu Dawud and is the position of ʿAtaʾ, al-Zuhri, and al-Shafiʿi. This is based on the general wording of the hadith, “Whoever touches his private part should perform wudu,” and because the anus is one of the two private parts, it's analogous to (the ruling of) the penis." [Al-Mughni - Volume 1 - Page 134]

Touching testicles, buttocks, thighs, pubic area

When performing ghusl or changing clothes, one might directly touch the area between the private parts. Most scholars hold that touching the areas outside the private parts won't invalidate the wudu.

وَاخْتَلَفُوا فِيمَنْ مَسَّ أُنْثَيَيْهِ فَرُوِيَ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّهُ قَالَ: يَتَوَضَّأُ. وَقَالَ الزُّهْرِيُّ: أَحَبُّ إِلَيَّ أَنْ يَتَوَضَّأَ.
وَفِيهِ قَوْلٌ ثَانٍ وَهُوَ أَنْ لَا وُضُوءَ عَلَيْهِ، كَذَلِكَ قَالَ عَطَاءُ بْنُ أَبِي رَبَاحٍ وَالشَّعْبِيُّ وَإِسْحَاقُ وَهُوَ قَوْلُ عَوَامُّ أَهْلِ الْعِلْمِ.
وَقَالَ مَالِكٌ: لَا وُضُوءَ عَلَى مَنْ مَسَّ عَانَتُهُ.
[الأوسط - المجلد ١ - الصفحة ٢١٢]

Ibn al-Mundhir said: "They differed regarding one who touches his testicles. It is narrated from ʿUrwah ibn al-Zubayr that he said: “He should perform ablution.” Al-Zuhrī said: “I prefer that he performs ablution.” There is a second view, which is that no ablution is required. This was the view of ʿAṭāʾ ibn Abī Rabāḥ, al-Shaʿbī, and Isḥāq, and it is view of the majority of scholars. Mālik said: “No ablution is required for one who touches his pubic area.”" [Al-Awsat - Volume 1 - Page 212]

[فَصْل لَا يَنْتَقِضُ الْوُضُوءُ بِمَسِّ مَا عَدَا الْفَرْجَيْنِ مِنْ سَائِرِ الْبَدَنِ] (٢٥٨) فَصْلٌ: وَلَا يَنْتَقِضُ الْوُضُوءُ بِمَسِّ مَا عَدَا الْفَرْجَيْنِ مِنْ سَائِرِ الْبَدَنِ، كَالرَّفْغِ وَالْأُنْثَيَيْنِ وَالْإِبْطِ، فِي قَوْلِ عَامَّةِ أَهْلِ الْعِلْمِ؛ إلَّا أَنَّهُ رُوِيَ عَنْ عُرْوَةَ قَالَ: مَنْ مَسَّ أُنْثَيَيْهِ فَلْيَتَوَضَّأْ. وَقَالَ الزُّهْرِيُّ: أَحَبُّ إلَيَّ أَنْ يَتَوَضَّأَ. وَقَالَ عِكْرِمَةُ: مَنْ مَسَّ مَا بَيْنَ الْفَرْجَيْنِ فَلْيَتَوَضَّأْ. وَقَوْلُ الْجُمْهُورِ أَوْلَى؛ لِأَنَّهُ لَا نَصَّ فِي هَذَا وَلَا هُوَ فِي مَعْنَى الْمَنْصُوصِ عَلَيْهِ فَلَا يَثْبُتُ الْحُكْمُ فِيهِ، وَلَا يَنْتَقِضُ وُضُوءُ الْمَلْمُوسِ أَيْضًا؛ لِأَنَّ الْوُجُوبَ مِنْ الشَّرْعِ، وَإِنَّمَا وَرَدَتْ السُّنَّةُ فِي اللَّامِسِ.
[المغني – المجلد ١ – الصفحة ١٣٥]

Ibn Qudamah said: "Section: Wudu Is Not Broken by Touching Any Part of the Body Except the Two Private Parts Wudu is not invalidated by touching any part of the body other than the two private parts. So it's not invalidated when a man touches buttocks, testicles, or his thighs, according to the view of the majority of scholars. However, it is narrated from ‘Urwah that he said: “Whoever touches the testicles should perform wudu.” Al-Zuhri said: “I prefer that he performs wudu.” ‘Ikrimah said: “Whoever touches what is between the two private parts (buttocks, testicles, thighs) should perform wudu.” The opinion of the majority is stronger, because there is no explicit text regarding this, nor is it included in the meaning of the texts that do exist. Therefore, no ruling is established for it, and the wudu of the one who touches it is also not invalidated, because the obligation of wudu is prescribed by Shari’ah, whereas the Sunnah reports concern the one who touches the private parts." [Al-Mughni - Volume 1 - Page 135]

Touching the private part of another

كَانَ الزُّهْرِيُّ يَقُولُ: إِذَا مَسَّ الرَّجُلُ فَرْجَ امْرَأَتِهِ وَوَضَعَ يَدَهُ عَلَى كَفَلِهَا أَوْ مَسَّ مَحَاسِرَهَا تَوَضَّأَ. وَقَالَ الْأَوْزَاعِيُّ: إِذَا مَسَّ فَرْجَ امْرَأَتِهِ عَلَيْهِ الْوُضُوءُ. وَكَذَلِكَ قَالَ الشَّافِعِيُّ. وَكَانَ الْأَوْزَاعِيُّ يَقُولُ: إِذَا مَسَّتْ فَرْجَ زَوْجِهَا فَعَلَيْهَا الْوُضُوءُ وَلَا وُضُوءَ عَلَيْهِ.
وَقَالَ مَالِكٌ: إِذَا مَسَّتْ فَرْجَ زَوْجِهَا أَرَى أَنْ تَتَوَضَّأَ. وَحُكِيَ عَنْهُ أَنَّهُ قَالَ: إِنْ كَانَتْ مَسَّتْهُ لِشَهْوَةٍ فَعَلَيْهَا الْوُضُوءُ، وَإِنْ كَانَتْ مَسَّتْهُ لِغَيْرِ شَهْوَةٍ فَلَا وُضُوءَ عَلَيْهَا.
وَكَانَ الشَّافِعِيُّ يَقُولُ: عَلَى الْمَرْأَةِ إِذَا لَمَسَتْهُ الْوُضُوءُ. وَفِي قَوْلِ إِسْحَاقَ وَأَبِي ثَوْرٍ إِذَا مَسَّتْ ذَكَرَ زَوْجِهَا تَوَضَّأَتْ.
وَكَانَ جَابِرُ بْنُ زَيدِ يَقُولُ: إِذَا مَسَّ الرَّجُلُ قُبُلَ امْرَأَتِهِ أَوِ امْرَأَةٌ مَسَّتْ فَرْجَ زَوْجِهَا عَلَيْهِمَا الطُّهُورُ. وَهَذَا قَوْلُ الشَّافِعِيِّ.
[الأوسط - المجلد ١ - الصفحة ٢٠٨-٢٠٩]

Ibn al-Mundhir said: “Al-Zuhrī used to say: “If a man touches his wife’s vulva and places his hand on her hip or touches her labia, he must perform ablution.” Al-Awzāʿee said: “If a man touches his wife’s private part, ablution is required.” Al-Shāfiʿī said the same. Al-Awzāʿī also said: “If a woman touches her husband’s private part, she must perform ablution, but no ablution is required for the husband.” Mālik said: “If a woman touches her husband’s private part, I think she should perform ablution.” It is also reported from him that he said: “If she touches him out of sexual desire, ablution is required; if she touches him for other than desire, no ablution is required.” Al-Shāfiʿī said: “A woman must perform ablution if she touches him.” According to Isḥāq and Abū Thawr, if a woman touches her husband’s penis, she performs ablution. Jābir ibn Zayd said: “If a man touches the female genitalia of his wife, or a woman touches her husband’s private part, purification is required for both.” This is also the view of al-Shāfiʿī. [Al-Awsat - Volume 1 - Page 208-209]

وَاخْتَلَفُوا فِيمَا يَجِبُ عَلَى مَنْ مَسَّ ذَكَرَ صَبِيٍّ فَقَالَتْ طَائِفَةٌ: عَلَيْهِ الْوُضُوءُ. كَذَلِكَ قَالَ عَطَاءٌ وَالشَّافِعِيُّ، وَقَالَ أَبُو ثَوْرٍ: إِذَا مَسَّ ذَكَرَ غَيْرِهِ تَوَضَّأَ. وَقَالَ إِسْحَاقُ: أَحَبُّ إِلَيَّ أَنْ يَتَوَضَّأَ.
وَقَالَتْ طَائِفَةٌ: لَيْسَ فِي مَسِّ ذَكَرِ الصَّبِيِّ وُضُوءٌ. كَذَلِكَ قَالَ الزُّهْرِيُّ وَالْأَوْزَاعِيُّ وَمَالِكٌ. وَكَانَ رَبِيعَةُ لَا يَرَى بِمَسِّ ذَكَرِ الصَّبِيِّ بَأْسًا إِذَا كَانَ صَغِيرًا.
[الأوسط - المجلد ١ - الصفحة ٢١٠]

Ibn al-Mundhir said: "Scholars differed regarding what is required for one who touches the private part of a boy. A group said: “Ablution is required.” This was also the view of ʿAṭāʾ and al-Shāfiʿī. Abū Thawr said: “If one touches the private part of another, he should perform ablution.” Isḥāq said: “I prefer that he performs ablution.” Another group said: “There is no ablution for touching the private part of a boy.” This was also the view of al-Zuhrī, al-Awzāʿī, and Mālik. Rabīʿah did not see any issue (regarding the validity of wudu) in touching a boy’s private part if he is small." [Al-Awsat - Volume 1 - Page 210]

وَاخْتَلَفُوا فِيمَنْ مَسَّ ذَلِكَ مِنْ مَيِّتٍ فَفِي قَوْلِ الشَّافِعِيِّ عَلَيْهِ الْوُضُوءُ وَلَا وُضُوءَ عَلَيْهِ فِي قَوْلِ إِسْحَاقَ.
[الأوسط - المجلد ١ - الصفحة ٢١١]

Ibn al-Mundhir said: "They differed regarding one who touches that [the private part] of a deceased person. According to al-Shāfiʿī, ablution is required, while according to Isḥāq, no ablution is required." [Al-Awsat - Volume 1 - Page 211]

(٢٥٣) فَصْلٌ: وَلَا فَرْقَ بَيْنَ ذَكَرِ الصَّغِيرِ وَالْكَبِيرِ. وَبِهِ قَالَ عَطَاءٌ وَالشَّافِعِيُّ وَأَبُو ثَوْرٍ وَعَنْ الزُّهْرِيِّ
[المغني – المجلد ١ – الصفحة ١٣٣]

Ibn Qudamah said: "There is no difference (in my view) between (touching) the penis of a boy and that of an adult (with regards to the validity of wudu). And this is also the view of ʿAtaʾ, al-Shafiʿi, Abu Thawr, and al-Zuhri. [Al-Mughni - Volume 1 - Page 133]

(٢٥٤) فَصْلٌ: وَفَرْجُ الْمَيِّتِ كَفَرْجِ الْحَيِّ لِبَقَاءِ الِاسْمِ وَالْحُرْمَةِ، لِاتِّصَالِهِ بِجُمْلَةِ الْآدَمِيِّ، وَهُوَ قَوْلُ الشَّافِعِيِّ. وَقَالَ إِسْحَاقُ: لَا وُضُوءَ عَلَيْهِ. وَفِي الذَّكَرِ الْمَقْطُوعِ وَجْهَانِ: أَحَدُهُمَا، يَنْقُضُ؛ لِبَقَاءِ اسْمِ الذَّكَرِ. وَالْآخَرُ لَا يَنْقُضُ؛ لِذَهَابِ الْحُرْمَةِ، وَعَدَمِ الشَّهْوَةِ بِمَسِّهِ، فَأَشْبَهَ ثِيلَ الْجَمَلِ. وَلَوْ مَسَّ الْقُلْفَةَ الَّتِي تُقْطَعُ فِي الْخِتَانِ قَبْلَ قَطْعِهَا، انْتَقَضَ وُضُوءُهُ؛ لِأَنَّهَا مِنْ جِلْدَةِ الذَّكَرِ. وَإِنْ مَسَّهَا بَعْدَ الْقَطْعِ فَلَا وُضُوءَ عَلَيْهِ؛ لِزَوَالِ الِاسْمِ وَالْحُرْمَةِ.
[المغني – المجلد ١ – الصفحة ١٣٣–١٣٤]

Ibn Qudamah said: "The private part of a deceased person is treated like that of a living person, due to the preservation of its name and sanctity, as it remains part of the human body. This is the view of al-Shafiʿi. Ishaq said that wudu is not required for touching it. Regarding a severed penis, there are two opinions: - Wudu is nullified because the name of the penis remains. - Wudu is not nullified because the sanctity is gone, and touching it does not arouse desire, so it is like the tail of a camel. If one touches the foreskin that is to be removed in circumcision before it is cut, wudu is nullified, because it is part of the skin of the penis. If one touches it after it has been removed, wudu is not required, because its name and sanctity have ceased." [Al-Mughni - Volume 1 - Page 133-134]

قَالَ أَبُو عُمَرَ أَمَّا قَوْلُ الشَّافِعِيِّ فِي مَسِّ الرَّجُلِ فَرْجَ الْمَرْأَةِ وَمَسِّ الْمَرْأَةِ فَرْجَ الرَّجُلِ فَقَدْ وَافَقَهُ عَلَى ذَلِكَ الْأَوْزَاعِيُّ وَأَحْمَدُ وَإِسْحَاقُ وَوَافَقَهُ عَلَى قَوْلِهِ فِي مَسِّ ذَكَرِ الصَّبِيِّ وَالْحَيِّ وَالْمَيِّتِ عَطَاءٌ وَأَبُو ثَوْرٍ وَوَافَقَهُ عَلَى إِيجَابِ الْوُضُوءِ مِنْ مَسِّ الدُّبُرِ عَطَاءٌ وَالزُّهْرِيُّ وَكَانَ عُرْوَةُ يَقُولُ مَنْ مَسَّ أُنْثَيَيْهِ فَعَلَيْهِ الْوُضُوءُ
[التمهيد - المجلد ١٧ - الصفحة ٢٠٤]

Ibn Abdul-Barr said: "As for Al-Shāfi‘ī’s statement regarding (the ruling) of a man touching the private part of a woman or a woman touching the private part of a man—al-Awzā‘ī, Aḥmad, and Isḥāq agreed with him (that it breaks the wudu). And regarding touching the penis of a boy, and the living or the dead, ‘Aṭā’ and Abū Thawr agreed with him (that it breaks the wudu). And regarding wudu after touching the anus, ‘Aṭā’ and al-Zuhrī agreed it (wudu) is required. ‘Urwah said: Whoever touches the testicles must perform wudu." [Al-Tamheed - Volume 17 - Page 204]

وَكَذَلِكَ لَوْ مَسَّ دُبُرَهُ أَوْ مَسَّ قُبُلَ امْرَأَتِهِ أَوْ دُبُرَهَا أَوْ مَسَّ ذَلِكَ مِنْ صَبِيٍّ أَوْجَبَ عَلَيْهِ الْوُضُوءَ
[الأم – المجلد ١ – الصفحة ٣٤]

Imam al-Shafi'i said: “Likewise, if he touches his anus, or touches the private part of his wife or her anus, or touches that of a young boy, wuḍūʾ (ablution) becomes obligatory upon him.” [Al-Umm - Volume 1 - Page 34]

وَسَوَاءٌ مَسَّ ذَلِكَ مِنْ حَيٍّ أَوْ مَيِّتٍ
[الأم – المجلد ١ – الصفحة ٣٤]

Imam al-Shafi'i said: “And it is the same (in ruling) whether he touches that from a living person or a dead one.” [Al-Umm - Volume 1 - Page 34]

Touching the private parts of animals

Scholars differed on the ruling of whether touching the private parts of an animal would invalidate wudu. Most scholars said the wudu would still be valid with direct touch.

This ruling is especially important for people who own animals or who are working in a vet.

وَاخْتَلَفُوا فِيمَنْ مَسَّ ذَلِكَ مِنَ الْبَهَائِمِ فَقَالَتْ: طَائِفَةٌ لَا شَيْءَ عَلَيْهِ. كَذَلِكَ قَالَ الشَّافِعِيُّ وَإِسْحَاقُ. وَفِيهِ قَوْلٌ ثَانٍ وَهُوَ أَنَّ عَلَى مَنْ مَسَّ ذَلِكَ مِنَ الْبَهَائِمِ الْوُضُوءَ هَذَا قَوْلُ اللَّيْثِ بْنِ سَعْدٍ.
[الأوسط - المجلد ١ - الصفحة ٢١١]

Ibn al-Mundhir said: "They differed regarding one who touches that [the private part] of animals. A group said: Nothing is required. This was also the view of al-Shāfiʿī and Isḥāq. There is a second view, which is that ablution is required for one who touches that of animals; this is the view of al-Layth ibn Saʿd. [Al-Awsat - Volume 1 - Page 211]

وَلَا يَنْتَقِضُ الْوُضُوءُ بِمَسِّ فَرْجِ بَهِيمَةٍ، وَقَالَ اللَّيْثُ بْنُ سَعْدٍ: عَلَيْهِ الْوُضُوءُ، وَقَالَ عَطَاءٌ: مَنْ مَسَّ قُنْبَ (١) حِمَارٍ، عَلَيْهِ الْوُضُوءُ، وَمَنْ مَسَّ ثِيلَ جَمَلٍ لَا وُضُوءَ عَلَيْهِ. وَمَا قُلْنَاهُ قَوْلُ جُمْهُورِ الْعُلَمَاءِ وَهُوَ أَوْلَى؛ لِأَنَّ هَذَا لَيْسَ بِمَنْصُوصٍ عَلَى النَّقْضِ بِهِ، وَلَا هُوَ فِي مَعْنَى الْمَنْصُوصِ عَلَيْهِ فَلَا وَجْهَ لِلْقَوْلِ بِهِ.
[المغني – المجلد ١ – الصفحة ١٣٥]

Ibn Qudamah said: "Wudu is also not broken by touching the private parts of an animal. Al-Layth ibn Saʿd said: “Wudu is required for that.” ʿAta said: “Whoever touches the genital of a donkey must perform wudu, but if they touch the camel’s scrotum, wudu is not required.” The majority view is preferable, because there is no explicit evidence that touching animal private parts invalidates wudu, nor does it fall under the meaning of what is prescribed. Therefore, there is no basis for holding otherwise." [Al-Mughni - Volume 1 - Page 135]

وَإِنْ مَسَّ شَيْئًا مِنْ هَذَا مِنْ بَهِيمَةٍ لَمْ يَجِبْ عَلَيْهِ وُضُوءٌ مِنْ قِبَلِ أَنَّ الْآدَمِيِّينَ لَهُمْ حُرْمَةٌ وَعَلَيْهِمْ تَعَبُّدٌ وَلَيْسَ لِلْبَهَائِمِ وَلَا فِيهَا مِثْلُهَا
[الأم – المجلد ١ – الصفحة ٣٤]

Imam al-Shafi'i said: “And if he touches any of these (anus, penis, female genitalia) from an animal, wuḍūʾ (ablution) is not obligatory upon him, because human beings have sanctity and a duty of obedience, whereas animals do not have this, nor is there anything similar in them.” [Al-Umm - Volume 1 - Page 34]

What about accidental touching?

(٢٤٩) فَصْلٌ: فَعَلَى رِوَايَةِ النَّقْضِ لَا فَرْقَ بَيْنَ الْعَامِدِ وَغَيْرِهِ وَبِهِ قَالَ الْأَوْزَاعِيُّ وَالشَّافِعِيُّ وَإِسْحَاقُ، وَأَبُو أَيُّوبَ وَأَبُو خَيْثَمَةَ لِعُمُومِ الْخَبَرِ، وَعَنْ أَحْمَدَ: لَا يَنْتَقِضُ الْوُضُوءُ إلَّا بِمَسِّهِ قَاصِدًا مَسَّهُ.
قَالَ أَحْمَدُ بْنُ الْحُسَيْنِ: قِيلَ لِأَحْمَدَ الْوُضُوءُ مِنْ مَسِّ الذَّكَرِ: فَقَالَ: هَكَذَا - وَقَبَضَ عَلَى يَدِهِ - يَعْنِي إذَا قَبَضَ عَلَيْهِ، وَهَذَا قَوْلُ مَكْحُولٍ وَطَاوُسٍ وَسَعِيدِ بْنِ جُبَيْرٍ، وَحُمَيْدٍ الطَّوِيلِ قَالُوا: إنْ مَسَّهُ يُرِيدُ وُضُوءًا وَإِلَّا فَلَا شَيْءَ عَلَيْهِ؛ لِأَنَّهُ لَمْسٌ، فَلَا يَنْقُضُ الْوُضُوءَ مِنْ غَيْرِ قَصْدٍ كَلَمْسِ النِّسَاءِ.
[المغني – المجلد ١ – الصفحة ١٣٢]

Ibn Qudamah said: "According to the narration that it nullifies wudu, there is no difference between intentional and unintentional touching. This is the view of al-Awzaʿi, al-Shafiʿi, Ishaq, Abu Ayyub, and Abu Khaythamah, due to the generality of the report. From Ahmad, however, it is also narrated that wudu is not nullified except when one touches it deliberately. Ahmad ibn al-Husayn said: Ahmad was asked about wudu from touching the penis, and he said: “Like this”—and he clasped his hand—meaning when he firmly touches it. This is also the view of Makhul, Tawus, Saʿid ibn Jubayr, and Humayd al-Tawil. They said: If he touches it on purpose, then wudu is required; otherwise, nothing is required of him. This is because it is a form of touch, and thus it does not nullify wudu without intent, just like touching women." [Al-Mughni - Volume 1 - Page 132]

وَكَانَ الْأَوْزَاعِيُّ وَالشَّافِعِيُّ وَإِسْحَاقُ يَقُولُونَ: خَطَؤُهُ وَعَمْدُهُ سَوَاءٌ. وَكَذَلِكَ قَالَ أَحْمَدُ، وَأَبُو أَيُّوبَ، سُلَيْمَانُ بْنُ دَاوُدَ، وَأَبُو خَيْثَمَةَ.
[الأوسط - الجزء ١ - الصفحة ٢٠٦]

Ibn al-Mundhir said: "Al-Awza‘i, Al-Shafi‘i, and Ishaq used to say: “Whether it occurs by mistake or intentionally, it is the same.” Similarly, Ahmad, Abu Ayyub, Sulayman ibn Dawud, and Abu Khaythamah expressed the same view." [Al-Awsat - Volume 1 - Page 206]

أَجْمَعَ الَّذِينَ أَوْجَبُوا الْوُضُوءَ مِنْ مَسِّ الذَّكَرِ عَلَى إِيجَابِ الْوُضُوءِ عَلَى مَنْ مَسَّ ذَكَرَهُ بِبَطْنِ كَفِّهِ عَامِدًا.
[الأوسط - الجزء ١ - الصفحة ٢٠٧]

Ibn al-Mundhir said: “Those who hold that touching the male private part necessitates ablution are unanimously agreed that ablution is required for one who touches his private part with the palm of his hand deliberately.” [Al-Awsat - Volume 1 - Page 207]

قَالَ أَبُو بَكْرٍ: وَاللَّازِمُ لِمَنْ جَعَلَ مَسَّ الذَّكَرِ بِمَعْنَى الْحَدَثِ الَّذِي يُوجِبُ الْوُضُوءَ أَنْ يَجْعَلَ خَطَأَهُ وَعَمْدَهُ سَوَاءً كَسَائِرِ الْأَحْدَاثِ.
[الأوسط - الجزء ١ - الصفحة ٢٠٧]

Ibn al-Mundhir said: "It necessarily follows that whoever holds touching the male private part to be equivalent to a state of impurity that requires ablution must also treat its occurrence—whether accidental or deliberate—as the same, just like the rest of the states of impurity." [Al-Awsat - Volume 1 - Page 207]

(قَالَ): وَإِذَا أَفْضَى الرَّجُلُ بِبَطْنِ كَفِّهِ إلَى ذَكَرِهِ لَيْسَ بَيْنَهَا وَبَيْنَهُ سِتْرٌ وَجَبَ عَلَيْهِ الْوُضُوءُ قَالَ وَسَوَاءٌ كَانَ عَامِدًا أَوْ غَيْرَ عَامِدٍ؛ لِأَنَّ كُلَّ مَا أَوْجَبَ الْوُضُوءَ بِالْعَمْدِ أَوْجَبَهُ بِغَيْرِ الْعَمْدِ قَالَ وَسَوَاءٌ قَلِيلُ مَا مَاسَّ ذَكَرَهُ وَكَثِيرُهُ
[الأم – المجلد ١ – الصفحة ٣٤]

Imam al-Shafi'i said: “If a man directly touches his penis with the inside of his palm, with no barrier between them, then wuḍūʾ (ablution) becomes obligatory upon him. And it is the same whether he did so intentionally or unintentionally, because everything that necessitates wuḍūʾ when done deliberately also necessitates it when done unintentionally. And it makes no difference whether the amount of contact with his penis is little or much.” [Al-Umm - Volume 1 - Page 34]

Does it matter which part of the hand touches the private part?

وَاخْتَلَفُوا فِيمَنْ مَسَّ ذَكَرَهُ بِظَهْرِ كَفِّهِ أَوْ بِسَاعِدِهِ فَقَالَتْ طَائِفَةٌ: عَلَيْهِ الْوُضُوءُ. قِيلَ لِعَطَاءٍ: إِنْ مَسَّتِ الذِّرَاعُ الذَّكَرَ أَيَتَوَضَّأُ؟ قَالَ: نَعَمْ. وَكَانَ الْأَوْزَاعِيُّ يَقُولُ فِيمَنْ مَسَّ ذَكَرَهُ بِسَاعِدِهِ قَالَ: السَّاعِدُ يَدٌ فَلْيَتَوَضَّأْ. وَقَالَ أَحْمَدُ: إِذَا مَسَّهُ بِسَاعِدِهِ أَوْ ظَهْرِ كَفِّهِ فَعَلَيْهِ الْوُضُوءُ. وَلَعَلَّ مِنْ حُجَّةِ مَنْ يَقُولُ هَذَا الْقَوْلَ أَنَّ ظَاهِرَ الْحَدِيثِ وَهُوَ قَوْلُهُ: «إِذَا مَسَّ أَحَدُكُمْ ذَكَرَهُ فَلْيَتَوَضَّأْ». يُوجِبُ الْوُضُوءَ إِذْ لَمْ يَقُلْ بِظَهْرِ كَفِّهِ وَلَا بِبَطْنِهَا. وَقَالَتْ طَائِفَةٌ: إِنَّمَا يَجِبُ الْوُضُوءُ عَلَى مَنْ مَسَّ ذَكَرَهُ بِبَطْنِ كَفِّهِ هَذَا قَوْلُ مَالِكٍ وَالشَّافِعِيِّ وَإِسْحَاقَ. وَقَالَ مَالِكٌ وَاللَّيْثُ بْنُ سَعْدٍ فِيمَنْ مَسَّ ذَكَرَهُ بِذِرَاعَيْهِ أَوْ بِقَدَمَيْهِ: لَا وُضُوءَ عَلَيْهِ، وَاحْتَجَّ الشَّافِعِيُّ بِحَدِيثٍ رَوَاهُ عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ قَالَ: «إِذَا أَفْضَى أَحَدُكُمْ بِيَدِهِ إِلَى ذَكَرِهِ وَلَيْسَ بَيْنَهُ وَبَيْنَهَا شَيْءٌ فَلْيَتَوَضَّأْ. ١٠٣ - أَخْبَرَنَا الرَّبِيعُ، أنا الشَّافِعِيُّ، أنا سُلَيْمَانُ بْنُ عَمْرٍو، وَمُحَمَّدُ بْنُ عَبْدِ اللهِ، عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ الْهَاشِمِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ ﷺ. وَكَانَ أَحْمَدُ يَقُولُ: قَدْ أَدْخَلُوا بَيْنَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَبَيْنَ الْمَقْبُرِيِّ فِيهِ رَجُلًا يُقَالُ لَهُ أَبُو مُوسَى الْخَيَّاطُ، وَذَكَرَ أَحْمَدُ يَزِيدَ فَقَالَ: يَرْوِي أَحَادِيثَ مَنَاكِيرَ.
[الأوسط - المجلد ١ - الصفحة ٢٠٧-٢٠٨]

Ibn al-Mundhir said: “And they differed regarding one who touches his private part with the back of his hand or with his forearm. A group said: He must perform ablution. ʿAṭāʾ was asked: ‘If the forearm touches the private part, should he perform ablution?’ He said: ‘Yes.’ Al-Awzāʿī used to say concerning one who touches his private part with his forearm: ‘The forearm is [considered] part of the hand, so let him perform ablution.’ And Aḥmad said: ‘If he touches it with his forearm or with the back of his hand, then ablution is required of him.’ Perhaps among the proofs of those who hold this view is that the apparent meaning of the ḥadīth—his statement: “If one of you touches his private part, then let him perform ablution”—necessitates ablution, since it does not specify whether it is with the back of the hand or with the palm. Another group said: Ablution is only required for the one who touches his private part with the palm of his hand. This is the view of Mālik, al-Shāfiʿī, and Isḥāq. Mālik and al-Layth ibn Saʿd said regarding one who touches his private part with his forearms or with his feet: There is no ablution required upon him. Al-Shāfiʿī used as evidence a ḥadīth which he narrated from Abū Hurayrah, from the Messenger of Allah ﷺ, that he said: “If one of you directly touches his private part with his hand, with nothing in between, then let him perform ablution.” Narrated to us by ar-Rabīʿ: from al-Shāfiʿī, from Sulaimān ibn ʿAmr, and Muḥammad ibn ʿAbdullāh, from Yazīd ibn ʿAbd al-Malik al-Hāshimī, from Saʿīd ibn Abī Saʿīd, from Abū Hurayrah, from the Messenger of Allah ﷺ. Aḥmad used to say: “They inserted between Yazīd ibn ʿAbd al-Malik and al-Maqburī a man called Abū Mūsā al-Khayyāṭ. And Aḥmad mentioned Yazīd, saying: ‘He narrates Manakir (rejected narrations).’” [Al-Awsat - Volume 1 - Page 207-208]

وَقَالَ الْأَوْزَاعِيُّ إِنْ مَسَّ ذَكَرَهُ بِسَاعِدِهِ فَعَلَيْهِ الْوُضُوءُ وَهُوَ قَوْلُ عَطَاءٍ وَبِهِ قَالَ أَحْمَدُ بْنُ حَنْبَلٍ وَقَالَ اللَّيْثُ مَنْ مَسَّ مَا بَيْنَ إِلْيَتَيْهِ فَعَلَيْهِ الْوُضُوءُ قَالَ اللَّيْثُ مَنْ مَسَّ ذَكَرَ الْبَهَائِمِ فعليه الوضوء وقال مالك والليث إِنْ مَسَّ ذَكَرَهُ بِذِرَاعِهِ وَقَدَمِهِ فَلَا وُضُوءَ عَلَيْهِ وَقَالَ مَالِكٌ وَالشَّافِعِيُّ وَاللَّيْثُ بْنُ سَعْدٍ لَا يُجَبِ الْوُضُوءُ إِلَّا عَلَى مَنْ مَسَّ ذَكَرَهُ بِبَاطِنِ كَفِّهِ وَجُمْلَةُ قَوْلِ مَالِكٍ (وَأَصْحَابِهِ) إِنْ مَسَّ ذَكَرَهُ بِظَاهِرِ يَدِهِ أَوْ بِظَاهِرِ ذِرَاعَيْهِ أَوْ بَاطِنِهِمَا أَوْ مَسَّ أُنْثَيَيْهِ أَوْ شَيْئًا مِنْ أَرْفَاغِهِ أَوْ غَيْرِهَا أَوْ شَيْئًا مِنْ أَعْضَائِهِ سِوَى الذَّكَرِ فَلَا وُضُوءَ عَلَيْهِ وَلَا عَلَى الْمَرْأَةِ عِنْدَهُمْ وُضُوءٌ فِي مَسِّهَا فَرْجَهَا وَقَدْ رُوِيَ عَنْ مَالِكٍ أَنَّ عَلَى الْمَرْأَةِ الْوُضُوءَ فِي مَسِّهَا فَرْجَهَا إِذَا أَلْطَفَتْ أو قبضت (والتذت) وكان مكحول وطاووس وَسَعِيدُ بْنُ جُبَيْرٍ وَحُمَيْدٌ الطَّوِيلُ يَقُولُونَ إِنْ مَسَّ ذَكَرَهُ غَيْرَ مُتَعَمِّدٍ فَلَا وُضُوءَ عَلَيْهِ وَبِهِ قَالَ دَاوُدُ وَقَالَ الْأَوْزَاعِيُّ وَالشَّافِعِيُّ وَأَحْمَدُ وإسحاق عمده وخطأه فِي ذَلِكَ سَوَاءٌ إِذَا أَفْضَى بِيَدِهِ إِلَيْهِ وَجُمْلَةُ قَوْلِ الشَّافِعِيِّ فِي هَذَا الْبَابِ مَا ذَكَرَهُ فِي كِتَابِ الطَّهَارَةِ الْمِصْرِيِّ قَالَ وَإِذَا أَفْضَى الرَّجُلُ إِلَى ذَكَرِهِ لَيْسَ بَيْنَهُ وَبَيْنَهُ سَتْرٌ فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ عَامِدًا كَانَ أَوْ سَاهِيًا وَالْإِفْضَاءُ بِالْيَدِ إِنَّمَا هُوَ بِبَاطِنِهَا كَمَا تَقُولُ أَفْضَى بِيَدِهِ مُبَايِعًا وَأَفْضَى بِيَدَيْهِ إِلَى الْأَرْضِ سَاجِدًا وَسَوَاءٌ قَلِيلٌ مَا مَسَّ مِنْ ذَكَرِهِ أَوْ كَثِيرُهُ إِذَا كَانَ بِبَاطِنِ الْكَفِّ (وَكَذَلِكَ مَنْ مَسَّ دُبُرَهُ بِبَاطِنِ الْكَفِّ) أَوْ فَرْجَ امْرَأَتِهِ أو ذكر غيرها أَوْ دُبُرَهُ وَسَوَاءٌ مَسَّ ذَلِكَ مِنْ حَيٍّ أَوْ مَيِّتٍ وَحُكْمُ الْمَرْأَةِ فِي ذَلِكَ كُلِّهِ كَالرَّجُلِ مِنْهَا وَمِنْ غَيْرِهَا قَالَ وَمَنْ مَسَّ ذَكَرَهُ بِبَاطِنِ كَفِّهِ عَلَى ثَوْبٍ عَامِدًا أَوْ سَاهِيًا أَوْ مَسَّهُ بِظَهْرِ كَفِّهِ أَوْ ذِرَاعِهِ عَامِدًا أَوْ سَاهِيًا فَلَا شَيْءَ عَلَيْهِ لِقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إذا أَفْضَى أَحَدُكُمْ وَكَذَلِكَ الْمَرْأَةُ قَالَ وَإِنْ مَسَّ شَيْئًا مِنْ هَذَا مِنْ بَهِيمَةٍ لَمْ يَجِبْ عَلَيْهِ الْوُضُوءُ مِنْ قِبَلِ أَنَّ لِلْآدَمِيِّينَ حُرْمَةً وَتَعَبُّدًا قَالَ وَلَا شَيْءَ عَلَيْهِ فِي مَسِّ أُنْثَيَيْهِ وَرُفْغَيْهِ وَإِلْيَتَيْهِ وَفَخِذَيْهِ
[التمهيد - المجلد ١٧ - الصفحات ٢٠٢-٢٠٤]

Ibn Abdul-Barr said: “Al-Awzāʿee said: “If one touches his penis with his forearm, then wuḍūʾ (ablution) is obligatory.” This is also the view of ʿAṭāʾ, and Ahmad ibn Ḥanbal agreed with it. ... The view of Mālik (and his companions) summarized: if one touches his penis with the back of the hand, or with the outside or inside of the forearms, or touches his testicles, or anything from the buttocks or other parts, or any other body part except the penis, wuḍūʾ is not required. Likewise, according to them, a woman does not need to perform wuḍūʾ if she touches her private part (female genitalia).” However, it is also reported from Mālik that a woman must perform ablution if she touches her private part with desire or stimulation. Makwūl, Ṭāwūs, Saʿīd ibn Jubayr, and Ḥumayd al-Ṭawīl said: “If a man touches his penis unintentionally, wuḍūʾ is not required.” Dawud (al-Dhahiri) agreed with this. Al-Awzāʿī, al-Shāfiʿī, Ahmad, and Isḥāq said that whether it is intentional or accidental, if a man touches his penis with his hand, wuḍūʾ is obligatory. Al-Shāfiʿī summarized: "If a man touches his penis with his hand while nothing is separating them, wuḍūʾ is required, whether deliberate or unintentional. Touching with the hand is considered to be with the inside of the hand, as in the expression ‘afḍā biyadihi mubāyiʿan’ (touched with his hand to give bay'ah) or ‘afḍā biyadayhi ilā al-arḍi sājidan’ (touched with his hands onto the ground while prostrating). ... If someone touches his penis over clothing, intentionally or accidental, or touches it with the back of his hand or forearm, there is no wuḍūʾ required, based on the saying of the Prophet (ﷺ): “If one of you touches… (hadith of touching the private part without barrier)” The same applies to women."" [Al-Tamheed - Volume 17 - Page 202-204]

(٢٥٠) فَصْلٌ: وَلَا فَرْقَ بَيْنَ بَطْنِ الْكَفِّ وَظَهْرِهِ. وَهَذَا قَوْلُ عَطَاءٍ وَالْأَوْزَاعِيِّ وَقَالَ مَالِكٌ وَاللَّيْثُ وَالشَّافِعِيُّ وَإِسْحَاقُ: لَا يَنْقُضُ مَسُّهُ إلَّا بِبَاطِنِ كَفِّهِ؛ لِأَنَّ ظَاهِرَ الْكَفِّ لَيْسَ بِآلَةٍ لِلْمَسِّ، فَأَشْبَهَ مَا لَوْ مَسَّهُ بِفَخِذِهِ.
وَاحْتَجَّ أَحْمَدُ بِحَدِيثِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - «إذَا أَفْضَى أَحَدُكُمْ بِيَدِهِ إلَى فَرْجِهِ لَيْسَ بَيْنَهُمَا سُتْرَةٌ فَلْيَتَوَضَّأْ» وَفِي لَفْظٍ: «إذَا أَفْضَى أَحَدُكُمْ إلَى ذَكَرِهِ فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ» رَوَاهُ الشَّافِعِيُّ فِي مُسْنَدِهِ وَظَاهِرُ كَفِّهِ مِنْ يَدِهِ، وَالْإِفْضَاءُ: اللَّمْسُ مِنْ غَيْرِ حَائِلٍ؛ وَلِأَنَّهُ جُزْءٌ مِنْ يَدِهِ تَتَعَلَّقُ بِهِ الْأَحْكَامُ الْمُعَلَّقَةُ عَلَى مُطْلَقِ الْيَدِ، فَأَشْبَهَ بَاطِنَ الْكَفِّ.
[المغني – المجلد ١ – الصفحة ١٣٢–١٣٣]

Ibn Qudamah said: "There is no difference between the palm of the hand and its back. This is the view of ʿAtaʾ and al-Awzaʿi. Malik, al-Layth, al-Shafiʿi, and Ishaq said: Touching does not nullify wudu except when it is with the inner part of the hand (the palm), because the back of the hand is not typically an instrument of touch, and thus it is like touching it with the thigh. Ahmad argued with the statement of the Prophet (ﷺ): “If one of you directly touches his private part with his hand, without any barrier between them, then he must perform wudu.” And in another wording: “If one of you touches his penis, then wudu becomes obligatory upon him.” This was narrated by al-Shafiʿi in his Musnad. The back of the hand is part of the hand, and “direct contact” (ifḍāʾ) means touching without any barrier. Also, it is a part of the hand to which rulings connected to the general term “hand” apply, so it is similar to the palm." [Al-Mughni - Volume 1 - Page 132-133]

(٢٥١) فَصْلٌ: وَلَا يَنْقُضُ مَسُّهُ بِذِرَاعِهِ. وَعَنْ أَحْمَدَ أَنَّهُ يَنْقُضُ؛ لِأَنَّهُ مِنْ يَدِهِ، وَهُوَ قَوْلُ عَطَاءٍ وَالْأَوْزَاعِيِّ. وَالصَّحِيحُ الْأَوَّلُ؛ لِأَنَّ الْحُكْمَ الْمُعَلَّقَ عَلَى مُطْلَقِ الْيَدِ فِي الشَّرْعِ لَا يَتَجَاوَزُ الْكُوعَ، بِدَلِيلِ قَطْعِ السَّارِقِ، وَغَسْلِ الْيَدِ مِنْ نَوْمِ اللَّيْلِ، وَالْمَسْحِ فِي التَّيَمُّمِ، وَإِنَّمَا وَجَبَ غَسْلُهُ فِي الْوُضُوءِ؛ لِأَنَّهُ قَيَّدَهُ بِالْمَرَافِقِ؛ وَلِأَنَّهُ لَيْسَ بِآلَةٍ لِلْمَسِّ، أَشْبَهَ الْعَضُدَ، وَكَوْنُهُ مِنْ يَدِهِ يَبْطُلُ بِالْعَضُدِ فَإِنَّهُ لَا خِلَافَ بَيْنَ الْعُلَمَاءِ فِيهِ.
[المغني – المجلد ١ – الصفحة ١٣٣]

Ibn Qudamah said: "Touching the private part with the forearm does not nullify wudu. Ahmad, however, held that it does nullify wudu, reasoning that it is part of the hand. This is also the view of ʿAtaʾ and al-Awzaʿi. The correct position is the first view (that it does not break wudu if touched with the forearm), because the ruling connected to the general term “hand” (yad) in the sharʿ does not extend beyond, like up to the elbow. This is supported by evidence such as cutting off the thief’s hand, washing the hand after sleep, and wiping over the hand in tayammum. Washing the forearm in wudu is only obligatory because the wudu ruling specifically includes the elbows. Furthermore, the forearm is not normally used as an instrument of touch, so it is analogous to the upper arm. That it is part of the arm does not affect this, and there is no disagreement among scholars on this point." [Al-Mughni - Volume 1 - Page 133]

(قَالَ): وَإِذَا أَفْضَى الرَّجُلُ بِبَطْنِ كَفِّهِ إلَى ذَكَرِهِ لَيْسَ بَيْنَهَا وَبَيْنَهُ سِتْرٌ وَجَبَ عَلَيْهِ الْوُضُوءُ قَالَ وَسَوَاءٌ كَانَ عَامِدًا أَوْ غَيْرَ عَامِدٍ؛ لِأَنَّ كُلَّ مَا أَوْجَبَ الْوُضُوءَ بِالْعَمْدِ أَوْجَبَهُ بِغَيْرِ الْعَمْدِ قَالَ وَسَوَاءٌ قَلِيلُ مَا مَاسَّ ذَكَرَهُ وَكَثِيرُهُ
[الأم – المجلد ١ – الصفحة ٣٤]

Imam al-Shafi'i said: “If a man directly touches his penis with the inside of his palm, with no barrier between them, then wuḍūʾ (ablution) becomes obligatory upon him. And it is the same whether he did so intentionally or unintentionally, because everything that necessitates wuḍūʾ when done deliberately also necessitates it when done unintentionally. And it makes no difference whether the amount of contact with his penis is little or much.” [Al-Umm - Volume 1 - Page 34]