Abdul Nasir Jangda – How can there be differences of opinion on what breaks my wudhu?

			So I came across a particular issue, one that can be very pertinent, very relevant to the everyday
life of a Muslim.
		

			If you get a cut on your hand, for example, and you were bleeding, from your hand, from the cut that
you got on your hand,
		

			does that blood leaving the body bleeding? Does that break, invalidate? nullify your will do or not?
Are you still can you just wipe up the blood cleaned it up? And you are still in the state of ritual
purification? Where you can pray
		

			or not? That's the question. And it's really confusing, because I went online. And I see that some
people are saying that yes, it does mollify, you will do and some are saying no, it does not nullify
you will do you just clean up, remove the blood, and you're good to go. You don't got to do we'll do
all over again. So which one is it? How can the answer be both? Yes, and no. When it's one
particular scenario, and it's about something as important as we'll do, which you can't pray without
will do. And we're talking about the validity of one's will do ritual purification? I'm not going to
use the word evolution, ritual purification. So the answer is either yes or no. How could I mean, I
		

			don't understand how the answer can be both. It's not possible.
		

			So I did a little further digging.
		

			And I found that there are some instances, experiences from the life of the prophets, Allah, the
sound from some of the lives and the experiences of some of the companions of the Prophet Alayhi
Salaam that seemed to demonstrate that bleeding does not nullify the will do. But on the other hand,
I came across certain quotes from the prophets, a lot of them narrations, certain quotes from some
of the companions, and some of their experiences where it does seem like
		

			bleeding would break the will do.
		

			So how can there be First of all, I was confused by the fact that there can be two polar completely
opposite answers to the same question. But how can there even be conflicting evidence?
		

			on one particular issue?
		

			It's confusing? How do I make sense of all of this? How do I know what to trust, who to trust what
to do what not to do?
		

			Well, there's a process to all of this that we have to understand. First and foremost, when we take
these particular narrations, and events and incidents, we first have to classify them and categorize
them.
		

			Are they direct statements of the prophets? A lot of them? are direct actions of the prophets a lot?
Or are they statements and actions of some of the companions, we have to differentiate between the
two categorize them accordingly? Number two, once we've kind of put everything in its proper been
box, then we have to evaluate and scrutinize. Is it authentically narrated? Does it reach us
authentically, properly, or there's some discrepancies in it reaching us. And once we finally
evaluate whether it reaches us authentically or not, then we have to figure out the context in which
each statement is being said, or each action is occurring.
		

			And then we have to place them within a framework of principles that will help us process this
information to understand are they necessarily conflicting? Are they just speaking about different
circumstances?
		

			And if they're speaking about different circumstances, then how do we reconcile that? And if they
are truly conflicting, then how do I know and how do I decide which one to give preference to, and
finally ended up with a conclusion at the end.
		

			So this is the process that we call will salute
		

			the principles of Islamic jurisprudence, big fancy words, but basically, the mechanism the machinery
that allows us to extrapolate to derive rulings from the sacred text, the prophetic tradition, and
the actions and implementations of the companions of the prophets allottee. So, how we can process
all of that and arrive at conclusions and deduce an understanding.
		

			Now, the lack of that understanding and that knowledge is what causes a lot of people confusion and
frustration.
		

			So we here at Pelham decided to present a solution to that particular problem, an introduction and
an understanding and an engagement with the structure in the rubric of this particular study and
field in science. And that solution is called the faith intensive
		

			taught and led by Osada Murphy. So what this will involve is students coming from far and wide,
living, eating, praying, studying together for an entire week, an immersive experience and
environment where we will emphasize a very intellectual, honest engagement with our Deen and
religion and the sacred sources, while at the same time investing into the purification and
spirituality of one's heart to create, to hopefully give the foundation to creating a more holistic
believer. So in sha Allah, this July Come and join us for the faith intensive. We look forward to
seeing everyone here in Dallas does that Camilla Haider Salaam Alaikum warahmatullahi wabarakatuh