The rule regarding matters that are widespread in practice and for which there is an explicit text: are they rejected because they are not well-known among the scholars?

The questioner : The rule regarding matters that are widespread in practice and for which there is an explicit text: are they rejected because they are not well-known among the scholars?
Yes?

The Shaykh : ... .

The questioner : An example of this is: a person who is in the state of ihram and the sun sets on the Day of Sacrifice, he returns in the same state as he was in ihram, and he has not yet performed the farewell tawaf after the tawaf of ifadah. So this hadith may be rejected by some scholars or they may leave it unacted upon; because it is a matter that is widespread in practice and is not well-known among the scholars and they have not accepted it. So what is your answer to this as an example...?

The Shaykh : No problem, my answer to this specifically is written in the treatise, and its detail is with me when the ones who say: that this hadith or another, but as you said this is an example, do you find something of this?

The questioner: Yes.

The Shaykh : Which is stronger, what you know or what I know?

The questioner : ... because of its extreme clarity, it does not need to be asked about; what you know.

The Shaykh : What I know.

The questioner : What you know does not need to be asked about.

The Shaykh : Very good, but which do I choose: the one in which consensus is claimed and it contradicts the hadith, or the one for which it is said that we have not known anyone to act upon it?

The questioner : It is not possible for it to occur through disobedience.

The Shaykh : But they transmitted this.

The questioner : They transmitted this...

The Shaykh : And this is of this kind, the kind that you know is like what I know.

The questioner : ... .

The Shaykh: Of course.