(1) This phrase is not found in the T-edition. (2) From the author’s unqualified wording it seems that the reported consensus applies to both men and women; this is reinforced by his coupling of the clause “emission of semen” with the phrase “and likewise a woman.” Yet a difficulty arises, at least with respect to women, from what Ibn Abi Shayba transmits in his Musannaf (1/103): on the authority of Jarir, from Mughira, who said, “Ibrahim used to deny that women experience erotic dreams.” The chain is sound: Jarir is Ibn Abd al-Hamid, and Mughira is Ibn Miqsam al-Dabbi. The same author states in his al-Awsat (2/82-83): “The reports from the Prophet establish that whoever has a wet dream must perform ghusl (full ritual bath) … Malik, al-Shafi‘i and his companions, Abu Thawr and the Hanafi jurists all hold this view. I know of no disagreement except what is related from al-Nakha‘i, who, when asked about a woman who sees in her dream what a man sees—does she perform ghusl?—answered: menstruation applies to women, while nocturnal emission applies to men. Abu Bakr said: I follow the prophetic report on this matter.” Because of this, Ibn Hazm restricted the consensus to males only, saying in Maratib al-Ijma‘ (p. 41): “The scholars agree that the appearance of janaba, whether in sleep or wakefulness, from the male organ accompanied by pleasure—provided the person is not coerced by intercourse or beaten—before he performs the ghusl of janaba, obliges washing the entire head and body.” It may also be objected that the author lists “emission of semen” among the acts that nullify wudu even though it already necessitates ghusl in its own right, and wudu would merely be included implicitly. This is because of the well-known disagreement over whether intention for wudu must be made separately when one is already performing ghusl for janaba.