Among the factors that nullify wuḍūʾ

While listing those nullifiers, he writes: “4, 5, 6 — manī (semen), madhī (pre-ejaculatory fluid), and wudī (post-urinary discharge), on the authority of Ibn ʿAbbās who said: ‘As for manī, it requires a full bath (ghusl), whereas concerning madhī and wudī he said: Wash your penis—or your private parts—and perform the ablution you make for prayer.’ Reported by al-Bayhaqī in his Sunan.”

I remark: This report is mawqūf, and relying on it alone—given the scholarly dispute over its evidentiary weight—creates the impression that no marfūʿ narration supports the same ruling, even for some of these nullifiers. That is not the case. With regard to madhī there are several authenticated ḥadiths, the most famous being that of ʿAlī ibn Abī Ṭālib: “I was too shy, on account of Fāṭimah, to ask the Messenger of Allah ﷺ about madhī, so I told a man to ask him; whereupon he said, ‘It entails ablution.’” Recorded by the two Imams (al-Bukhārī and Muslim) and others; it also appears in Ṣaḥīḥ Abī Dāwūd, no. 200, and Irwāʾ al-Ghalīl, no. 108.

Concerning deep sleep he writes: “If the sleeper is seated with his backside firmly on the ground, his ablution is not nullified; and the ḥadith of Anas is to be understood in this light: ‘The Companions of the Messenger of Allah ﷺ would wait for the late-night prayer until their heads drooped, then they would rise and pray without renewing ablution.’ It was transmitted by al-Shāfiʿī, Muslim, Abū Dāwūd, and al-Tirmidhī. Al-Tirmidhī’s wording, through the chain of Shuʿbah, reads: ‘I saw the Companions of the Messenger of Allah ﷺ being awakened for prayer to the extent that I could hear one of them snoring; then they would stand and pray without performing a new ablution.’ Ibn al-Mubārak commented, ‘In our view this applies when they are sitting.’

I say: Al-Ḥāfiẓ cited words to this effect from Ibn al-Mubārak in Fatḥ al-Bārī, 1/251, and then refuted them, saying: