Ibn Khuzaymah

Commentary:
By "coming close" is meant the stages of affection and the like; intercourse (jima‘) is not intended, because intercourse makes ritual bath (ghusl) obligatory even if ejaculation does not occur. (Sahih al-Bukhari, Book of Ghusl, Chapter: When the two circumcised parts meet, Hadith: 291; and Sahih Muslim, Book of Menstruation, Chapter: Abrogation of "water from water" and the obligation of ritual bath upon the meeting of the two circumcised parts, Hadith: 348)

156. Commentary:

➊ Madhi is impure (najis), but its emission does not make ritual bath (ghusl) obligatory. If its emission is certain and it has exited, then in light of the aforementioned hadiths, it is necessary to wash the private part and the surrounding soiled area. In fact, from some hadiths, the obligation to wash the testicles is also established. See: [سنن أبي داود ، الطھارة ، حدیث : 208]
And if madhi gets on a garment, then in light of authentic hadiths, there is leniency regarding washing it; that is, if one takes a handful of water and sprinkles it over the affected area, purification (taharah) is achieved. As when Sahl bin Hunayf radi Allahu anhu asked the Prophet sallallahu alayhi wa sallam about madhi getting on clothes and how purification would be attained in that case, the Noble Prophet sallallahu alayhi wa sallam said: “In your opinion, wherever madhi has touched, it is sufficient for you to take a handful of water and sprinkle it over your clothes.” Thus, it is clear that for removing madhi from clothes, at minimum, this legal concession (rukhsah) exists. If someone wishes to wash it, that is up to them; in any case, purification will be achieved by the aforementioned method. This is also the position of Imam Ahmad ibn Hanbal rahimahullah, whereas Imam Shafi’i rahimahullah holds that in every case, the garment must be washed. See: [جامع الترمذي ، الطھارۃ ، حدیث : 115]
However, the correct position is that of Imam Ahmad rahimahullah, and it is also supported by hadith. Thus, where the command to wash is mentioned in the hadiths, it refers to the private part, and where sprinkling is mentioned, it refers to sprinkling water on the garment. Note that dipping the hand in water and then sprinkling it on the garment is not sufficient, because the hadith specifies “a handful.” And Allah knows best.

➋ In some hadiths, the word «نضح» is used; although this can mean both washing and sprinkling, since in some narrations the words «رش» are also present, the intended meaning is that sprinkling water on the clothes is sufficient. And Allah knows best.

441. Commentary: To understand the above-mentioned ahadith, see Sunan an-Nasa'i, Fawa'id al-Ahadith: 152, 153, 157.

153. Commentary:

➊ Our esteemed researcher has declared the mentioned narration weak in its chain of transmission, whereas other scholars have considered it authentic. Moreover, this hadith also discusses the same issue as the previous hadith. Therefore, despite the mentioned narration being weak in its chain, it is correct in meaning. For details, see: [إرواء الغلیل ، رقم : 47 ، 152 و صحیح سنن النسائي اللألباني ، رقم 153]

➋ «مَذَاكِيرَهُ» By this is meant the private part, the testicles, and the surrounding area, because pre-seminal fluid (madhiy) comes out from the organ and may get onto other places, or there is a strong possibility of it doing so. Therefore, it is appropriate to wash the surrounding areas along with the organ itself, so that there remains no room for doubt or uncertainty. Washing the testicles will also cause the madhiy to cease, which is an additional benefit. However, it is obligatory to wash only the area where the madhiy has reached. Nevertheless, Imam Ahmad rahimahullah considers it necessary to wash the private part and the testicles, and the apparent wording supports this. In fact, in one narration, there is an explicit command to wash the testicles, which Shaykh al-Albani rahimahullah has declared authentic. See: [سنن أبي داود ، الطھارۃ ، حدیث : 208]

➍ This hadith teaches good conduct with in-laws, that a man should not mention matters of privacy with his wife in front of her relatives.

Benefits and Issues:
➊ The narrations of Sunan Abu Dawood, hadith [208] and [209], are weak. Therefore, washing the testicles is not necessary; washing only the penis (dhakar) is sufficient. However, if the narrations are authentic (as considered authentic by Shaykh al-Albani rahimahullah), then it will be necessary to wash the testicles along with the penis.
➋ When semen (mani) is discharged forcefully and with a gush, a ritual bath (ghusl) becomes obligatory. However, in the case of madhiy (pre-seminal fluid), wadiy (post-urination fluid), and continuous discharge of semen (jaryan mani), only ablution (wudu) is required.
➌ The term "wudu" is used in two senses: one is the purely linguistic sense, meaning to wash the face and hands; the other is the technical (shar‘i) ablution, i.e., the ablution performed for prayer. In the aforementioned hadith, it is this technical ablution that is being referred to.