Why do the jurists consider everything that exits from the two private parts, whether little or much, pure or impure, to invalidate ablution, despite the lack of clear evidence for this except for pre-seminal fluid (madhy) and flatulence (rih ad-dubur)? And what is meant by "without burden" (bi-ghayr takalluf) in the context of fluid exiting a woman after ghusl? And is doubting the exit of something and then verifying it after prayer considered a burden? And is it obligatory to repeat the prayer if this matter recurs?

What exits from the two private parts (front and back) is of two types: 1. Habitual discharges, such as urine and feces, which nullify ablution (Wudu') by scholarly consensus. 2. Non-habitual discharges, such as blood and worms, which nullify ablution according to the majority of scholars.

As for doubt about the discharge of fluid during prayer, it does not nullify ablution until its exit is confirmed by hearing a sound or smelling an odor.

If the fluid exits to the inner part of the vagina that is not visible even when squatting to relieve oneself, ablution is not nullified. However, if it exits to the part that is visible when squatting to relieve oneself (for a non-virgin woman), then ablution is nullified. As for a virgin woman, ablution is not nullified unless it exits completely outside the vagina.

If you are certain that fluid exited before finishing the prayer, then you must repeat ablution and the prayer that was performed after the occurrence of the impurity. However, if it is only probable that it exited after the prayer, then that prayer does not need to be repeated, but ablution is required for the next prayer. If this happens repeatedly, becoming a continuous discharge ( سلس ), then it has a different ruling.