Majmu' al-FatawaIbn Taimiya

Obligation, however, requires evidence. By these same methods, we also know that he did not make ablution obligatory after touching women or after ritually impure substances issue from anywhere other than the urinary or anal passages. No one has transmitted from him, through a reliable chain, that he commanded this, although people were known to undergo cupping, vomit, and sustain wounds in jihad and elsewhere. Some of his Companions even had a vein opened to release blood—a procedure known as bloodletting—yet no Muslim has reported that he commanded his Companions to perform ablution because of this.

Likewise, men would frequently touch their wives, with or without desire, yet no Muslim has reported that he commanded people to perform ablution because of this. Nor does the Quran indicate such a requirement. Rather, what is meant by “touching” is sexual intercourse, as explained at length elsewhere.

His command to perform ablution after touching the penis is only a recommendation, either in all cases or when doing so arouses desire. Likewise, it is recommended for someone who touches women and becomes sexually aroused to perform ablution. The same applies to someone whose thoughts arouse his desire and cause an erection, and to someone who touches a beardless youth or anyone else and has an erection.

Performing ablution when desire is aroused is thus akin to performing ablution when angry. This is recommended because of the report in the Sunan collections that the Prophet (peace and blessings be upon him) said:

“Indeed,

وَأَمَّا الْوُجُوبُ فَلَا بُدَّ لَهُ مِنْ دَلِيلٍ. وَبِهَذِهِ. الطُّرُقِ يُعْلَمُ أَيْضًا أَنَّهُ لَمْ يُوجِبْ الْوُضُوءَ مِنْ لَمْسِ النِّسَاءِ وَلَا مِنْ النَّجَاسَاتِ الْخَارِجَةِ مِنْ غَيْرِ السَّبِيلَيْنِ فَإِنَّهُ لَمْ يَنْقُلْ أَحَدٌ عَنْهُ بِإِسْنَادٍ يَثْبُتُ مِثْلُهُ أَنَّهُ أَمَرَ بِذَلِكَ مَعَ الْعِلْمِ بِأَنَّ النَّاسَ كَانُوا لَا يَزَالُونَ يَحْتَجِمُونَ وَيَتَقَيَّئُونَ وَيُجْرَحُونَ فِي الْجِهَادِ وَغَيْرِ ذَلِكَ وَقَدْ قُطِعَ عِرْقُ بَعْضِ أَصْحَابِهِ لِيَخْرُجَ مِنْهُ الدَّمُ وَهُوَ الْفِصَادُ وَلَمْ يَنْقُلْ عَنْهُ مُسْلِمٌ أَنَّهُ أَمَرَ أَصْحَابَهُ بِالتَّوَضُّؤِ مِنْ ذَلِكَ. وَكَذَلِكَ النَّاسُ لَا يَزَالُ أَحَدُهُمْ يَلْمِسُ امْرَأَتَهُ بِشَهْوَةٍ وَبِغَيْرِ شَهْوَةٍ وَلَمْ يَنْقُلْ عَنْهُ مُسْلِمٌ أَنَّهُ أَمَرَ النَّاسَ بِالتَّوَضُّؤِ مِنْ ذَلِكَ وَالْقُرْآنُ لَا يَدُلُّ عَلَى ذَلِكَ؛ بَلْ الْمُرَادُ بِالْمُلَامَسَةِ الْجِمَاعُ كَمَا بُسِطَ فِي مَوْضِعِهِ. وَأَمْرُهُ بِالْوُضُوءِ مِنْ مَسِّ الذَّكَرِ إنَّمَا هُوَ اسْتِحْبَابٌ إمَّا مُطْلَقًا وَإِمَّا إذَا حَرَّكَ الشَّهْوَةَ وَكَذَلِكَ يُسْتَحَبُّ لِمَنْ لَمَسَ النِّسَاءَ فَتَحَرَّكَتْ شَهْوَتُهُ أَنْ يَتَوَضَّأَ وَكَذَلِكَ مَنْ تَفَكَّرَ فَتَحَرَّكَتْ شَهْوَتُهُ فَانْتَشَرَ وَكَذَلِكَ مَنْ مَسَّ الْأَمْرَدَ أَوْ غَيْرَهُ فَانْتَشَرَ. فَالتَّوَضُّؤُ عِنْدَ تَحَرُّكِ الشَّهْوَةِ مِنْ جِنْسِ التَّوَضُّؤِ عِنْدَ الْغَضَبِ وَهَذَا مُسْتَحَبٌّ لِمَا فِي السُّنَنِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " {إنَّ

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