Continuation of the discussion regarding the Shaykh's opinion on the current method of teaching comparative jurisprudence in universities.

The Shaykh : For example, if a man touches a woman, whether intentionally or accidentally, does his ablution become invalid or not? The doctor who teaches comparative jurisprudence tells you that there are three opinions on this issue: The first opinion is that touching a woman does not invalidate the ablution at all, whether with desire or without desire. The second opinion is that it invalidates the ablution at all, whether with desire or without desire. The third opinion is that if it is with desire, it invalidates the ablution, otherwise it does not. So he does not have the ability to make a judgment between them.

The questioner : That is, he states these opinions and stops there.

The Shaykh : But no, he does not stop; rather, he adds to the trouble, like adding clay to mud and a note to the tanbur. He says, "My friends, these are scholars, and each one has his evidence, and 'the disagreement of my Ummah is a mercy.'" So each person present takes from these opinions whatever suits him. You might say, for example, "May Allah grant you the ability to look into the Sunnah," and he says, "My brother, kissing does not invalidate the ablution." Excuse me, I jumped to the more dangerous matter, and this is an error in scientific methodology. Touching does not invalidate the ablution. Why? Because many hadiths have been established with us that the Messenger of Allah (peace and blessings be upon him) touched or was touched by his wife while he was in the middle of prayer, and he continued his prayer. If touching invalidated the ablution, he would have broken his prayer and renewed his ablution. And more than that, we jump to that leap: it is established that the Messenger (peace and blessings be upon him) would kiss and then stand for prayer without performing ablution. So the two opinions contradict each other, which is not a proof. No, but this opinion is contrary to the Shafi'i school, and the reality here, as we said earlier, is usually the Shafi'i school. Then it is necessary to tire them with these obsessions. The Sunnah is trampled underfoot in the name of comparative jurisprudence. It is fine to mention that there are two opinions on an issue. The story of that mufti, because some people today say, "My brother, knowledge is dry, it needs to be interspersed with a little..." There are two opinions on the issue, and a story is told around it. In reality, it represents the reality of many scholars, God is the Greatest. What do you think? It is written in the books today. Before I tell you the story, let me give you that story. One of the well-known Azhari scholars from before this era used to say that if there are two opinions on an issue, he would say, "We issue a fatwa with one of them according to the dirham and the dinar." For example, if a poor man comes, afraid that his wife has been divorced from him, he runs to...The Shaykh : He says to him, "My master..."The Shaykh : O my master,The Shaykh : "I have such and such, what is the solution?" If there are two opinions on the issue: one that the woman was divorced from him, and one that she was not divorced from him. If he presents the food, he issues a fatwa for him with what suits him. If he does not present it, his wife was divorced from you. So he says to him, "My master..."The Shaykh .

The questioner : Like the one who...The Shaykh : ...reads over the dead person and you did not give him money, he said .
LaughterThe Shaykh : and the students

The Shaykh : Let me give you that story. They claim that one of the muftis in the past went on a journey for Hajj or 'Umrah and left his place. He had a father who barely understood anything. He said, "My father, I am traveling now, and you will sit in my place and receive people and be gentle with them." He said, "My son, what do I know? I am not aware that I am an ignorant man." He said, "I will give you a rule to rest on: Whenever a man comes to you and asks a question, tell him, 'There are two opinions on the issue.'" A man comes, for example, and says, "My master, I performed ablution and touched a woman. Did my ablution become invalid or not?" You tell him, "There are two opinions on the issue." "I laughed in prayer, I spoke in prayer while absent-minded. Did my prayer become invalid or valid?" "There are two opinions on the issue," and so on. So the son, the mufti, stood up, and the father sat in his place. People began to flock to him as usual, and questions came, and the answer came as a stamped, prepared formula: "There are two opinions on the issue." Note that one of the smart people who used to frequent him...The Shaykh : ...did not have knowledge, so he covered his ignorance with these words: "There are two opinions on the issue." This smart person says to his neighbor, "Go ask the mufti, tell him, 'Aflah shak'?" He said, "Your Excellency..."The Shaykh : ... "Aflah shak'?" He said, "There are two opinions on the issue." They ruined people with one word. What...? It is not necessary to say "There are two opinions on the issue." "The disagreement of my Ummah is a mercy" is enough, and a noble Prophetic hadith.

The questioner : Perhaps he says that this is permissible and this is permissible.

The Shaykh : Allah is the Helper. Yes, this is ta'lif (compilation/patchwork), this is ta'lif. Let us ask permission, we need to leave. In the name of Allah.