Does the flow of blood invalidate the prayer and the ablution?

The Shaykh : I am not taking you far, nor am I beating your ears with many examples, but one example is sufficient for me; because first: everyone shares in understanding it due to its simplicity, and second: because of the frequent trial people face with it. It is a matter concerning the validity of the prayer or the ablution, or their invalidity, namely the flow of blood, for example, from the body of a person. There are three opinions in the well-known schools of the people of the Sunnah today regarding one single issue: The first opinion is that the flow of blood invalidates the ablution whether it is much, or rather, whether it is little. And on the exact opposite, blood does not invalidate the ablution no matter how much it is. And there is a middle school between these two that detailed the matter and said: If it is much, it invalidates, and if it is little, it does not invalidate. These are three opinions in a matter in which people are tried every day, if Allah wills, according to their professions and trades. Did the Muslims return to the Sunnah in this matter? [Here the speech overlaps with another question] in which the Messenger (peace be upon him) said: , and in a narration: . These opinions remained as they are. So whoever is Hanafi says it invalidates the ablution no matter how little it is, and whoever is Shafi'i says it does not invalidate no matter how much it is, and whoever is Maliki or Hanbali said the detailed opinion mentioned previously. Today, if one of the Muslims is injured in his body, what is the fatwa based on? It is based on what Allah said, and what the Messenger of Allah (may Allah bless him and grant him peace) said. This is what we were commanded to return to in case of disagreement. And this is the disagreement in a very simple matter. The answer is: No. Rather, those who may be asked, their position is one of two positions: Either he says to the questioner, "What is your school?" If he answers, "My school is such and such," he gives him a fatwa according to his school. And the second position is that he says, "By Allah, the matter is disputed," and he mentions the three opinions. If he is a student of jurisprudence, which is called today "comparative jurisprudence," he says, "Abu Hanifa said such and such, and al-Shafi'i said such and such, and the other two Imams said such and such." If he isThe questioner : slightly knowledgeable, he says, "Okay, Shaykh, what do I do?" Here, the state of the questioner is: He is not more knowledgeable about what he is asking about thanThe questioner : the one being asked. Why? Because he actually studied, and so-and-so said this, and so-and-so said that, and so-and-so said that, but he did not study the knowledge which is what Allah said and what the Messenger of Allah said. Therefore, the specialists, let alone the general public, live in confusion, in confusion about their religion. And mostly, when people do not find a strict, binding fatwa, whether by prohibition or permissibility, by dispensation or the default ruling, they return in that case to what is called by the later jurists "compilation" (ta'lif). So he takes the easiest from every school. This is not the religion. The religion came to refine the souls, not to follow desires. So you, for example, lived on the Hanafi school, and you found, by Allah, that the flow of blood, especially if you are a carpenter or a woodworker, by Allah, has difficulty or has a problem. So I follow the Shafi'i school. Or you lived in the Shafi'i school, and you are, for example, a cloth merchant, you sell fabrics, and the women are coming and going to you, when you want to collect the money from them, whether you like it or not, there is contact. The Shafi'i school says your ablution is invalidated. So you return in this matter to the Hanafi school. Is this the Islam that came to purify the souls?! . Indeed, Allah (Mighty and Majestic) has clarified everything in the Book, and even if this clarification is mostly by foundations and rules, the Prophet (may Allah bless him and grant him peace) is the one who undertook detailing that in the Sunnah, as He (Mighty and Majestic) said: . I feel that I have digressed a lot; because I wanted to say what is the beneficial knowledge? And what is the righteous deed? And therefore, I will try to rein in my running in my research to return a little to... the knowledge based on beneficial knowledge. And then, perhaps there are some questions from some of the brothers that we answer to the best of our ability. So I say: