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اختلف العلماء في حكم طهارة الدم الكثير، فحكي الإجماع على نجاسة الدم الكثير، وممن نقل الإجماع ابن عبد البر، وابن حزم، وابن رشد الحفيد، والقرطبي، والنووي، والقرافي، وغيرهم. كما حكي الإجماع على العفو عن يسير الدم، وعلى جواز الصلاة في الدم المستمر الذي لا يقف. قال ابن تيمية رحمه الله: «إن كان الجرح لا يرقأ مثل ما أصاب عمر بن الخطاب -رضي الله عنه -فإنه يصلي باتفاقهم» ومع هذا فقد نقل الخلاف عن بعض التابعين ما يوهم خرق الإجماع أو على الأقل مخالفته، الحسن البصري ورواية عن الإمام أحمد: وهو القول بطهارة الدم الكثير السائل في أصله غير دم السمك والشهيد: وأدلتهم: قول الحسن البصري -رحمه الله -: «مَا زَالَ الْمُسْلِمُونَ يُصَلُّونَ فِي جراحاتِهِمْ». وقد علقه البخاري بصيغة الجزم في كتاب الوضوء -باب من لم يـــر الوضوء إلا من المخرجين من القبل والدبر ومن أبرز ما يستدل به من يقول بطهارة الدم من المتأخرين: قصة الصحابي الذي جرح وهو يحرس الصحابة في الشعب، واستمر في صلاته ووجه استدلالهم: أنه لو كان الدم نجساً لقطع صلاته، فاستمراره بالصلاة مع وجود الدم، دليل على أن الدم طاهر. فنخلص مما سبق: بأن الإجماع على نجاسة الدم مشهور، منقول عن السلف والخلف، ويظهر أن الأزمنة التي نُقِلَ فيها مختلفة، ومع ذلك لم يخرج في أي عصر من العصور من يرد على ناقل هذا الإجماع أو يُخطئه، ولم يثبت القول بخلافه عـــــن أحد.
Scholars differed regarding the ruling on the purity of a lot of blood. The consensus on the impurity of a lot of blood was reported. Among those who conveyed the consensus were Ibn Abd al-Barr, Ibn Hazm, Ibn Rushd al-Hafid, al-Qurtubi , al-Nawawi , al- Qarafi , and others. It was also reported that there was consensus on pardoning a small amount of bleeding, and on the permissibility of praying while bleeding continuously who does not stand. Ibn Taymiyyah, may God have mercy on him, said: If the wound does not heal, like what happened to Omar bin Al-Khattab - may God be pleased with him - then he should pray by their agreement. Despite this, some of the followers reported disagreement that gave the illusion of violating the consensus, or at least Contrary to it , Al- Hasan Al- Basri and a narration on the authority of Imam Ahmad: This is the view of the purity of blood in large quantities. Its origin is other than the blood of fish and martyrs: Their evidence: the saying of Al- Hasan Al-Basri - may God have mercy on him. “Muslims still pray during their wounds.”». Al- Bukhari commented on it in a juzm form in a book Ablution - Chapter on the one who does not perform ablution except for someone Directors from before and after One of the most prominent evidences is that of those who say that blood is pure among the latecomers: The story of the companion who was wounded Among the late ones: the story of the companion who was wounded while guarding the companions in the people, and he continued Regarding his prayer, the basis of their reasoning is that if the blood was impure, his prayer would be interrupted, so his continuation of prayer even though there was Blood is evidence that blood is pure. So we conclude from the above: that the consensus on the impurity of blood is well-known, transmitted from the predecessors and the successors, and it appears that the times in which it was transmitted were different, and yet in no era has anyone come out to refute the transmitter of this consensus or make him mistaken, and no one has come out in any era. The statement is proven contrary to anyone
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