I say, and with God's help: These discharges are pure according to Imam Abu Hanifa (may Allah be pleased with him). In "Al-Jawhara Al-Nayyira" 1: 38: "The moisture of the private parts is pure according to Abu Hanifa, like other bodily moistures." Therefore, the clothing that it touches does not become impure; because it is like other bodily moistures such as sweat, which do not make clothes impure. In "Rad Al-Muhtar" 1: 349: The moisture of the private parts is pure; and thus it was reported in "Al-Tatar Khaniya": That the moisture of the child at birth is pure, as is the newborn animal when it comes out of its mother, as well as the egg, so the garment does not become impure by it, nor does the water if it falls into it, but it is disliked to perform ablution with it due to the difference of opinion: that is, between Abu Hanifa and his two companions (may Allah be pleased with them), as will come. This purity of the discharges is if they are clear and free of color, unlike if they mix with something else and change color, then they are considered impure by consensus. The concluding scholar Ibn Abidin said in "Hashiyat Al-Durr Al-Mukhtar" 1: 349: "This is if there is no blood with it, and if the moisture of the private parts is not mixed with pre-seminal fluid or semen from a man or a woman." As for whether it nullifies ablution, as long as it is pure and not mixed with anything according to Imam Abu Hanifa (may Allah be pleased with him), it does not nullify ablution according to him. He stated this in "Al-Diya Al-Ma'nawi" explaining the introduction of Al-Ghaznawi Q112/A, saying: "If a woman removes cotton from her private part by inserting it until it is concealed, then she removes it, and the cotton is wet, and he specified 'wet' because if it comes out dry, it does not nullify. This detail is the opinion of some, while others said: it does not nullify ablution at all, and some said: it nullifies absolutely, and this is the narration of Muhammad (may Allah be pleased with him). And Al-Sarifi (may Allah be pleased with him) said: it does not nullify according to Abu Hanifa (may Allah be pleased with him), but it nullifies according to the other two, i.e., Abu Yusuf and Muhammad (may Allah be pleased with them). The root of the disagreement is that the moisture of the private parts according to him—i.e., Abu Hanifa (may Allah be pleased with him)—is pure like other bodily moistures such as saliva and sweat, while according to them—i.e., Abu Yusuf and Muhammad (may Allah be pleased with them)—it is impure like pus; because it is moisture generated in a place of impurity. This is what the scholar Mustafa Al-Zarqa (may Allah be pleased with him) ruled in his fatwas p. 95, saying: "I have been asked many times about this topic, and I used to explain verbally to the questioners, both men and women, that this viscous fluid that comes out of a woman in normal situations (not in pathological cases) and which people call—purity—is not impure in Sharia, nor does it nullify the woman's ablution, as the jurists affirm. Some of the questioners find this answer strange; because they imagine otherwise, and they insist on me, so I confirm to them. It seems that everything that facilitates and allows for leniency and alleviates hardship and difficulty in relation to the reality of natural life is seen as strange by some people, as if the meaning of Sharia can only be realized through hardship and difficulty, even though this lenient Sharia is fundamentally for facilitation and alleviation of hardship." However, the scholar Muhammad Al-Hamid (may Allah be pleased with him) in "Responses to Falsehoods" p. 82-88 ruled that it nullifies ablution despite being pure according to Abu Hanifa (may Allah be pleased with him). What we previously quoted from "Al-Diya Al-Ma'nawi" confirms the matter that if it is pure, it is not nullifying, as is the case with Imam Abu Hanifa (may Allah be pleased with him), and if it is impure as is the case with the two companions (may Allah be pleased with them), then it is nullifying. The texts of the school’s books should be understood accordingly, especially since the jurisprudential texts did not mention it among the nullifiers of ablution despite its frequent occurrence, and this is only because it is not nullifying according to the saying of Imam Abu Hanifa (may Allah be pleased with him). What has made my heart at ease regarding this is what I heard from my esteemed brother Sheikh Faraz Rabbani (may Allah be pleased with him) that the wise of the nation, Ashraf Al-Tanawi, the jurist of the era, ruled in "Imdad Al-Fatawa" that it does not nullify after investigating the matter. Al-Hafiz Ibn Hajar Al-Asqalani cited in "Talqih Al-Habir" 1: 51 for the purity of the moisture of a woman's private parts what Ibn Khuzaymah narrated in his Sahih 1: 142: from Aisha (may Allah be pleased with her), who said: "A woman makes a cloth, and when her husband finishes, she hands it to him, so he wipes off the impurity, and she wipes herself, then they pray in their garments." This is a suspended narration, and in the wording of Sunan Al-Bayhaqi Al-Kabir 2: 411: "It is appropriate for a woman, if she is sane, to make a cloth, and when her husband has intercourse with her, she hands it to him so he can wipe off, then she wipes herself, and they pray in that garment as long as it has not been soiled with impurity." In Sahih Ibn Khuzaymah 1: 142: through Yahya Ibn Sa'id, from Al-Qasim: Aisha (may Allah be pleased with her) was asked about a man who comes to his family, then wears a garment and sweats in it? She said: The woman would prepare a cloth, and when he had intercourse, the man would wipe himself with it, and she did not see that as making it impure." The essence of what has been mentioned is that discharges are pure according to Imam Abu Hanifa (may Allah be pleased with him) if they are clear, and they do not nullify ablution according to the relied-upon opinion for fatwa, unlike the two companions (may Allah be pleased with them) as they consider it impure and nullifying to ablution. According to other jurists, as mentioned in the Fiqh Encyclopedia 32: 85: "The majority of jurists have ruled that the moisture of the private parts that comes from within is impure; because at that time it is internal moisture. However, the moisture that comes from the outer part of the private parts, which must be washed in ghusl and istinja, is pure. Abu Hanifa and the Hanbalis held that the moisture of the private parts is pure in all cases." As in the "Great Jurisprudential Fatwas" 1: 32 27-28, 32, and the footnotes of Qalyubi and Amira 1: 82, and Asna Al-Matalib 1: 13, and Mawaheb Al-Jalil 1: 104, and Al-Taj Al-Mukallal 1: 151, and Al-Insaf 1: 341, and others. And the scholar Muhammad Al-Hamid (may Allah be pleased with him) in "Responses to Falsehoods" p. 86-88 reported from the Malikis, Shafi'is, and Hanbalis that it nullifies ablution. However, this report needs verification from their books, and the occasion does not allow for that, and Allah knows best and His knowledge is the most just.