Nasai

436. Commentary: For clarification, see Sunan an-Nasa'i, ahadith: 152, 153, 157 and their benefits and issues.

Difference regarding Sulaiman – Clarification: In the following two ahadith, the student of Sulaiman al-A‘mash, Sulaiman, narrates the chain above him differently. In the first hadith, Sulaiman’s teacher is Habib ibn Abi Thabit, and in the second hadith, his teacher is Mundhir. The chain above this also differs. However, this does not mean that this narration is confused (mudtarib) or that one of the chains is incorrect; rather, both are correct. The intention is only to mention the difference among the narrators, not to criticize the hadith. And Allah knows best.

Hadith Commentary:
Benefits and Issues:
➊
It is not appropriate to discuss matters of deriving pleasure from one’s wife with the in-laws, and when there is some impediment to speaking directly, the matter can be communicated indirectly, and a fatwa or legal ruling can be sought through others.
➋
Ablution (wudu) is nullified by the emission of madhiy (pre-seminal fluid), and in the case of madhiy being discharged, it is sufficient to wash the private part. There is no need to perform a ritual bath (ghusl) for this. For cleaning after urination or defecation, a stone or clod is sufficient. However, in the case of madhiy being discharged, the use of water is necessary.

This narration is weak with this chain of transmission; however, in light of authentic ahadith, the ruling is correct that ritual bath (ghusl) does not become obligatory due to madhy (pre-seminal fluid).

Benefits:

To deduce from this hadith that washing the private part and similar areas soiled by madhy (pre-seminal fluid) is not obligatory but merely recommended is incorrect. This is because a command (amr) necessitates obligation; therefore, it is necessary to wash the private part soiled by madhy, as has been clarified in the previous narration.

Furthermore, it is not correct to deduce from «يَكْفِيكَ مِنْ ذلِكَ الْوُضُوءُ» that washing the private part is not obligatory, because what is negated therein is the obligation of a ritual bath (ghusl) and sufficiency of ablution (wudu), i.e., that a ritual bath is not obligatory due to madhy, but rather a ritual bath becomes obligatory due to the emission of semen (mani).

Benefits:

➊ Madhiy is a thin, sticky, white fluid that is discharged before intercourse without sexual climax, and after its discharge, there is no weakness or exhaustion. Sometimes, the discharge of madhiy is not even felt. Both husband and wife may experience this (madhiy), and this condition occurs more frequently in women than in men.

➋ The meaning of "nadh" is to wash and to sprinkle water, and in one narration, there is the command to wash the private part, which determines that the meaning of "nadh" is to wash.

➌ There is consensus among the scholars on this issue that ritual bath (ghusl) is not obligatory due to the discharge of madhiy, and the position of Abu Hanifah rahimahullah, Shafi’i rahimahullah, Ahmad rahimahullah, and the majority of scholars is that ablution (wudu) becomes obligatory due to the discharge of madhiy. [نووي: 212/3]

➍ Ablution (wudu) is nullified by the discharge of madhiy. The discharge of madhiy invalidates ablution, whereas semen (mani) invalidates ritual bath (ghusl), and it is obligatory to perform ritual bath (ghusl) after the discharge of semen.

➎ It is obligatory to wash the private part that has been soiled by madhiy. Ibn Qudamah rahimahullah says that there is a command to wash the private part due to the discharge of madhiy, and the command implies obligation. [المغني لابن قدامه: 295/1]

Furthermore, Imam Nawawi rahimahullah says that madhiy is impure (najis). For this reason, he has given the command to wash the private part. According to Shafi’i and the majority of scholars, the purpose of this washing is to wash the part of the private area where madhiy has touched; it is not obligatory to wash the entire private part. However, it is narrated from Imam Malik rahimahullah and Ahmad rahimahullah that it is obligatory to wash the entire private part. [نووي: 3/ 212]

➏ It is permissible to appoint a deputy in seeking a fatwa, and it is valid to rely on probable (zanni) information even when one has the ability to obtain definitive (qat’i) information. This is because Ali radi Allahu anhu, despite having the ability to ask the Prophet sallallahu alayhi wa sallam directly, sufficed with the statement of Miqdad radi Allahu anhu.

➐ From the question, it is understood that good marital relations are a recommended (mustahabb) act, and it is recommended that a husband not mention matters related to intercourse and enjoyment with his wife in the presence of her father, brother, or son. [نووي: 213214/3]