Continuation of the discussion on groups and parties.

The Shaykh : The point is that this polytheist followed the tracks of the invading army to that village. He reached the place where the evening had overtaken them and they had camped in a valley. According to the Prophetic military system, he (peace and blessings be upon him) said to his companions: Two young men from the Ansar stood up, one from the Aws and the other from the Khazraj. They said, "We are here, O Messenger of Allah." He said to them: So they set out, while the polytheist watched them, hoping to seize the opportunity to fulfill his vow to take revenge for his wife. When they reached the place that was the guard post of the sleeping army, they agreed to take turns guarding; one would guard for half the night while the other slept, and then they would switch. Then it occurred to the guard who was standing upright to combine two acts of worship at one time: the worship of guarding and the worship of night prayer in the quiet night. So he stood up to pray. Here, the polytheist, who was hiding behind a rock, seized the opportunity and threw a spear at him, lodging it in his leg. The man did nothing but throw it to the ground, with blood flowing from him. When the polytheist saw that his target was still standing, which indicated he was still alive, he threw the second spear, lodging it in his leg. And so, three spears, each hitting the target. And due to the precision of Jabir's expression, he says: Usually, "placing" is done by hand, but this is a metaphor for the precision of hitting the target, as if he placed the spear by hand. Nevertheless, that noble Companion continued in his prayer without breaking it, and blood flowed from him until he prayed two rak'ahs. Then either he woke his companion, or his companion woke up. When he saw the blood on his companion, he was shocked and asked him the reason. He said: That is, he remembered while praying that he was in a duty the Messenger had ordered him to perform, which was guarding the sleeping army. If he had continued in prayer, and if he had liked continuing in this prayer for the sweetness of supplication before Allah (Mighty and Majestic), had it not been for his fear that if he continued in prayer and the polytheist continued throwing at him, he might perish in this prayer and the duty would be lost, and perhaps the enemy would attack the Muslims. Therefore, he was content with two rak'ahs of prayer, not because he was afraid of his own death, but because he was afraid of the death of the Companions if he died and the enemy betrayed them. The story ends here, and the point is that some Imams argue correctly that blood does not invalidate wudu, because if it did, this man would not have continued in prayer. The opponent replies and says, "This was a personal action on his part." Those being replied to say, "Yes, but he is one of the Companions of the Messenger (peace and blessings be upon him)." They answer by saying, "The hadith does not state that the Prophet (peace and blessings be upon him and his family) became aware of that." Here is the point: We answer with two answers, similar to the previous answer regarding the story of Mu'adh (may Allah be pleased with him), but here one of the answers is stronger than the previous one. This man was appointed by the Messenger of Allah (peace and blessings be upon him and his family) to a duty, and he was wounded with these injuries in a state of worship and psychological clarity. Could this be hidden from the army commander if he were an ordinary commander? How much more so when he is the Messenger of Allah (peace and blessings be upon him and his family)? It is extremely, extremely, extremely unlikely that the situation of this man would be hidden from the Messenger of Allah (peace and blessings be upon him and his family). Therefore, the stronger position is that he (peace and blessings be upon him) became aware of the reality of this man, and based on that, if the flow of blood were an invalidator, he would have clarified that. It is known from the principles of jurisprudence that it is not permissible to delay clarification until the time of need. It is not permissible to delay clarification until the time of need. If the opponent persists in stubbornness and claims, "There is no text that the Messenger became aware," we say to him, "It is sufficient for you that the Lord of the Messenger became aware, and this cannot be denied." So, since no Shari'ah was revealed clarifying that the flow of blood invalidates wudu, the story is an argument for those who argue with it that the flow of blood does not invalidate wudu.
The point of this and that is that understanding Islam correctly is not possible except by knowing the biography of the Companions and their application of this great Islam which they received from him (peace and blessings be upon him and his family), whether by his saying, his doing, or his approval. Therefore, we firmly believe that any group whose foundation is not based on this foundation of the Book and the Sunnah and the methodology of the righteous Salaf, with a very broad and comprehensive study of all the rulings of Islam, big and small, its principles and branches, is not from the saved sect and is not among those who walk on the straight path to which the Messenger (peace and blessings be upon him and his family) referred in the authentic hadith. And if we assume that there are scattered groups in the Islamic lands on this methodology, these are not parties, but rather one group with one methodology and one path. Their dispersion in the lands is not an ideological, creedal, or methodological dispersion, but rather a dispersion due to their dispersion in the lands. This is unlike the groups and parties that are in one country, yet every party is pleased with what it has. We do not believe that these parties are on the straight path; rather, we are certain that they are on those paths where at the head of each path is a devil calling people to it. Perhaps in this is an answer to what came before.
... so in this tape, because I don't know what to say, you meet with him or he meets with you, and whether it is this or that, the important thing is that we know the answer to the hadith that you referred to just now.