On weighing the evidence, therefore, one must return to the point on which consensus exists—namely, the rule that “water is required in response to water.” The majority also preferred the ḥadīth of Abū Hurayrah by the method of analogy, arguing as follows:
When the ummah has unanimously agreed that penetration—defined as the meeting of the two circumcised parts—necessitates the legal ḥadd, then, by analogy, it must likewise necessitate the ritual bath. They report that this qiyās derives from the Four Rightly-Guided Caliphs. The majority further bolstered their view with the ḥadīth of ʿĀ’ishah, who related it from the Messenger of Allah—peace and blessings be upon him; Muslim included it in his Ṣaḥīḥ.

Issue Two
The scholars disagreed over the circumstance that makes the emission of semen require a full bath.
• Mālik held that the decisive factor is the presence of sexual pleasure.
• Al-Shāfiʿī maintained that the very exit of semen obliges the bath, whether or not pleasure accompanies it.

Their disagreement turns on two considerations:

1. Does the term junub apply to a person who becomes junub in an unconventional way, or only through the usual channel? Whoever limits the term to the customary manner does not impose the bath when semen emerges without pleasure, whereas whoever deems the word applicable to every emission makes the bath obligatory regardless.
2. Some liken an emission lacking pleasure to the irregular bleeding (istiḥāḍah) experienced by women.

Their dispute over whether bleeding due to istiḥāḍah itself necessitates a bath will be taken up in the chapter on menstruation, although it rightly belongs here as well.

Within the Mālikī school there is a subsidiary question: if semen, accompanied by pleasure, moves from its point of origin yet leaves the body later without pleasure—for example, it exits the person after he has already performed the bath—does he repeat the bath? One opinion says he must; another says he need not. The rationale is that pleasure was present during part of its passage but absent during another. Hence, whoever gives precedence to the stage accompanied by pleasure rules that a bath is required, while whoever focuses on the stage devoid of pleasure rules that it is not.

[Chapter Three: The Rulings Concerning Janābah and Menstruation]
Chapter Three addresses the regulations governing these two forms of major impurity—janābah and menstruation. As for janābah, it comprises three issues.

Issue One
The jurists hold three opinions regarding whether a person in a state of janābah may enter a mosque:

1. A group prohibits it without exception; this is the view of Mālik and his followers.
2. A second group prohibits it except for someone merely passing through and not staying; among them is al-Shāfiʿī.
3. A third group allows it for everyone; to the best of my knowledge, Dāwūd and his school are among them.

The reason for the divergence between al-Shāfiʿī and the literalists lies in the ambiguity of the Almighty’s words:
“O you who believe, do not approach prayer while you are intoxicated” (al-Nisāʾ 4:43).