Mālik maintains that one who suffers from chronic urinary incontinence or continuous discharge of madhī (pre-seminal fluid) should renew his ablution for every prayer. Other jurists go further, declaring that in such cases this renewal is obligatory for each prayer, not merely recommended. In my view that is the safer course, by analogy with the prayer itself: just as he prays while the urine is still dripping, so he performs ablution while it is dripping, for a person is only charged with what he can manage.

If the persistent flow of madhī arises from constant sexual arousal brought on by prolonged celibacy, Mālik and others rule that he must perform ablution before every prayer. In that situation he is also required, if able, to take a concubine or to marry. A man whose madhī is due to an illness but who experiences emission during that period because of arousal must likewise renew his ablution, and whenever an incontinent person passes urine in the normal way he must do the same.

Anything that exits the body from places other than the two natural passages—such as blood—does not invalidate ablution. Hence nosebleed, vomiting, regurgitation, venesection, cupping, squeezing fluid from wounds, and similar occurrences all leave ablution intact. Nor is ablution required on account of anything that has been exposed to fire (that is, food cooked by fire).

Because the scholars unanimously agree that loud laughter outside the prayer does not nullify ablution, it likewise does not nullify it during the prayer, and the hadith cited on this point is not authentic. End of citation.