We want examples of how to handle issues on which the schools of jurisprudence disagree?

The questioner : Professor, regarding the blood on ... the schools of jurisprudence, in them ... I know that, but ... .

The Shaykh : ... For example, how did the scholars handle the disputed issues? We brought up the example of blood. The first school, the Hanafi, says that the emergence of blood invalidates the ablution. They say this by analogy to what comes out of the two passages, by analogy to what comes out of the woman's private part in the case of irregular non-menstrual bleeding. This is all the argument the Hanafis make in terms of derivation and analogy.

The questioner : ... .

The Shaykh : You didn't finish, Professor. No, but in terms of derivation and analogy, if someone else had said it, I wouldn't have noticed, so please pay attention. This is all the Hanafis' argument in terms of analogy and derivation. They have hadiths that do not constitute a proof according to the masters of hadith. This is a denounced narration that has no authenticity. Here is where specialization comes in. We need to see what the masters of hadith said about this hadith? They said this hadith is not to be used as evidence. Therefore, we find that the early jurists were forced to resort to analogy, because they did not have an authentic hadith on the subject. We move to the argument of the Maliki and Hanbali schools. They said if it is much, it invalidates, and if it is little, it does not invalidate. They said that.

The questioner : Excuse me, Professor ... The hadith of Abu Hurayrah, al-Bayhaqi narrated it, he mentions issues other than ... he mentions ... .

The Shaykh : Regurgitation, what is regurgitation? Yes, that is right.

The questioner : He mentions five issues.

The Shaykh : Yes.

The questioner : ... .

The Shaykh : Yes, exactly.

The questioner : Yes, and this is with al-Bayhaqi, it is definitely weak.
Another questioner: The ablution is renewed for seven things.

The questioner : The ablution is renewed for seven things.

The Shaykh : Yes.

The questioner : The ablution is renewed for seven things, among which is the emergence of blood from the mouth ... in the prayer, and this is the issue.

The Shaykh : Yes, the Malikis and Hanbalis say in the same way as the Hanafis, but with some expansion. That the blood of irregular non-menstrual bleeding, when it is ruled that she is a woman with irregular bleeding, as came in the hadith meaning it is much. So they followed the path of analogy, but with another consideration. The point is that there is not even a clear hadith among the group that a person can submit his head to, as is obligatory. We move to Imam al-Shafi'i. He has a hadith that you will find in Sunan Abu Dawud, in Sunan al-Daraqutni, in Sunan al-Bayhaqi, in al-Mustadrak of al-Hakim, and also in the books of biography. This hadith is narrated through the route of Jabir ibn 'Abd Allah al-Ansari. He said: We went on a military expedition with the Messenger of Allah (peace and blessings be upon him). We captured a woman from among the polytheists, and her husband was absent from the town. When he came and was informed of the news, he swore that he would not enter the town until he took revenge on the companions of the Prophet (peace and blessings be upon him). So he followed the tracks of the people until the track led him to a valley where the Messenger (peace be upon him) and his companions had descended. He hid behind a rock, waiting for an opportunity to carry out his oath. When the Messenger (peace be upon him) reached that valley, according to the first Islamic military system, he said to the Companions: Who will guard us tonight? Meaning, who will watch over us. So two young men from the Ansar, one Aws and one Khazraj, stood up and said: We, O Messenger of Allah. He said to them: Be at the mouth of the valley, the path of the mountain. So they went, and they agreed to take turns guarding; one would guard half the night while the other slept, and vice versa. So one of them slept and the other stood up to guard. Then it occurred to him not to waste his time, even in guarding, without another act of worship. So he stood up to pray. And the polytheist man was watching. And there he was, and there he was, seeing this man from the Companions standing upright like a clear target in front of him. So he did nothing but put his spear in his bow and shoot it at him, placing it in his leg. This is how the narrator says, he placed it in his leg. The placement would be by hand, but this is an idiom for the precision of the shot, as if he placed it with his hand. So the praying man bent down and took it and threw it to the ground, and continued praying, and the blood was spurting from him in spurts. When the polytheist saw that his target was still standing upright, he shot the second one and placed it in him, and he threw it to the ground while praying. And so the third, and it hit him and he placed it in him, and he threw it to the ground, until he prayed two units. Then either his companion woke up or he woke him up. When he saw what was on his companion, the matter terrified him. And it seems he asked him about the news. He said: I was in a surah I was reciting, and by Myself, had I not feared that I would abandon a post that the Messenger of Allah (peace and blessings be upon him) placed me to guard, my soul would have been in it! Meaning, this man was praying, he was conversing with his Lord (Blessed and Exalted is He) in that quiet night. And he was, as the Sufis sometimes express, as if he took the state, meaning, he was completely immersed in the feeling of submission and worship to Allah (Mighty and Majestic). So he did not refuse the first, second, and third spear, and his concern was not that it would be his destruction, but his concern was one thing: that he remembered he had an obligation, which was guarding the camp of the Messenger (peace and blessings be upon him). So if he had continued in the prayer, the enemy who was shooting at him three times would have continued shooting until he was destroyed in this prayer, and thereby he would have abandoned the duty that the Messenger (peace be upon him) ordered him to, and thereby he would have exposed the entire Muhammadan army to extermination, and his sin would have been very serious. So he made a decision and did not respond to his religious emotion, but to his Muslim intellect, and he limited the prayer to two units. And had it not been for his fear of abandoning the duty, his destruction would have been in this prayer. The hadith ends here, as it is narrated in the previous sources. So we find here important and very many benefits, but what concerns us now is that we know the school of this Companion regarding the emergence of blood. With which of the three jurisprudential schools? With the school of al-Shafi'i. Good. If I were someone like the story, who has studied hadith for thirty years, saw this hadith and was saturated with it, and said: This means that the Messenger (peace be upon him) did not teach the Companions that much blood invalidates the ablution, otherwise this Companion would not have been allowed to continue in his prayer. As proof, imagine a Hanafi man who is prostrating and a thorn enters his hand. We don't say he threw it ... a thorn entered his hand and the blood came out. What does that do to his prayer? His prayer is invalid. Why? Because his school tells him that the emergence of blood is an invalidator of the ablution. I don't care about his school now, but when does it concern me? He heard this hadith and ignored it as if he hadn't heard it. But Allah says We understood, we told you: Be a Hanafi before you hear this hadith, and we said we have an opinion on following a school, and we said at the beginning, our brother, may Allah forgive him, cut off our speech, we said that the school is permissible if it is a path that cut off the path from us, and we don't know what the path is, we have nothing in this. The important thing is, so his school is Hanafi or Shafi'i in this issue or otherwise, but this Hanafi read in the books of the Sunnah, if Allah wills, because there is no one left who reads in the books of the Sunnah! He read in the books of the Sunnah this hadith, and a new jurisprudence ignited in him that the companions of the Messenger (peace and blessings be upon him) are struck by wounds from which blood spurts like rivers, and they continue in their prayer. What does this mean? It means that the prayer is valid based on the fact that the ablution was not spoiled by the emergence of blood. This is what we want from the young Muslim, as we concluded exactly in the message: It has reached you the hadith from the Messenger of Allah contrary to the school. Do not say school. The school is a means, not a goal. The goal is the Messenger of Allah, that you single him out for following. Yes.

The questioner : A person may argue with the saying of Allah the Exalted
Another questioner: ...

The questioner : That is, is the prayer, for example ... invalid.

The Shaykh : Which prayer?

The questioner : The prayer of the Companion who continued in his prayer despite ... the emergence of blood.

The Shaykh : What is this question?

The questioner : A person may argue, meaning we want the answer to the doubt. A person may argue that this Companion argued in his prayer based on the saying of Allah the Exalted He started an action and wanted to complete this action?

The Shaykh : Meaning, if ... the prayer? What is this question?
Shaykh Muhammad 'Ayd 'Abbas: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evil of our own souls and from the evil of our deeds. Whoever Allah guides is not to be led astray, and whoever He leaves to stray has no guide. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. It is permissible to speak while the professor is taking a break regarding one of the questions that came up here, and I will read it to you. The questioner says: