scholars to one whom a person of the same sex would be capable of having intercourse with, and, in the case of a female, one who could be had intercourse with; that is, one who may be desired. A male of such an age is one who has reached ten years, and a female of such an age is one who has completed nine years. Accordingly, the ruling is contingent upon one who is an object of desire, and this is more correct, because when a ruling is linked to a particular attribute, there must be a subject capable of possessing that attribute.

The scholars differ regarding this invalidator of ablution, holding several views:

The first view—the position of the school—is that touching a woman with desire invalidates ablution. (2)

They cited as evidence Allah’s saying: “Or if you have touched women” [al-Ma'idah 5:6]. In one of the seven canonical readings, it is recited: “Or if you have touched women.” (3) The terms “touching” in both readings carry the same meaning: physical contact with the hand or otherwise. Thus, touching a woman invalidates ablution . . .

If it is said: The verse does not qualify this with desire, for Allah did not say, “Or if you have touched women with desire,” the response is that the likely cause of minor ritual impurity is touching with desire, so the verse must be understood accordingly. This is further supported by the fact that the Prophet ﷺ would pray at night while Aishah would stretch out her legs in front of him; when he wished to prostrate, he would nudge her, and she would draw back her legs. (4) Had mere touching invalidated ablution, the Prophet’s ablution would have been invalidated and he would have had to begin the prayer again.