How do you give preponderance to the impurity of madhy (pre-seminal fluid) despite the fact that Imam Ahmad, in one narration from him, stated its purity, and some of his companions deemed this narration authentic, and Ibn Khuzaymah explicitly stated that the command to wash and sprinkle water on the private parts due to madhy is a matter of recommendation and guidance, and Ibn Abbas's saying: "To me, it is in the same category as saliva and mucus?"

The preponderant view is that pre-seminal fluid (madhy) is impure. This is indicated by several religious texts, including: the hadith of Sahl ibn Hunaif (may Allah be pleased with him), in which the Prophet (peace be upon him) commanded him to sprinkle water on his garment if it was affected by madhy; and the hadith of Ali ibn Abi Talib (may Allah be pleased with him), in which the Prophet (peace be upon him) commanded him to wash his penis and perform ablution after madhy.

Scholars have unanimously agreed upon the impurity of madhy, with the exception of some Imamiyyah (Shiite) scholars.

As for what has been reported in some narrations regarding the purity of madhy, these narrations are not explicit. The established position among the Hanbalis is that madhy is impure and requires washing, just like other impurities. Another narration states that sprinkling water (nadh) is sufficient for it.

As for what was transmitted from Ibn Abbas (may Allah be pleased with both of them) regarding the purity of semen (maniy), it pertains to semen and not madhy. Al-Baihaqi narrated from him concerning madhy: "He washes his penis and performs ablution."

Therefore, there is no objection to preferring the view of the majority of scholars regarding the impurity of madhy. In fact, preferring the view of its purity might not be religiously permissible due to the established evidence and consensus.