Bakr ibn al-Mundhir and Abū Bakr ʿAbd al-ʿAzīz.
He said: “They are unanimously agreed that every vessel—provided it is not made of silver, gold, brass, lead, copper, is not usurped property, is not the utensil of a Jew or Christian, nor the hide of a dead animal, nor the skin of an animal whose flesh is not eaten even if it has been slaughtered—may be used for ablution, eating, and drinking; all of that is permissible.” (1)
I reply: As for precious receptacles that are more valuable than gold and silver—such as those made of ruby and the like—al-Shāfiʿī has two opinions regarding them, and there are likewise two views in the Mālikī school.
He said: “They are unanimously agreed that a menstruating woman—even after seeing the sign of purity—remains forbidden for intercourse until she has washed her private part or performed ablution.” (2)
I respond: Abū Ḥanīfah maintains that if her bleeding ends after the maximum period of menstruation, or if a single prayer time elapses after the bleeding has stopped, intercourse is permissible even if she has not bathed, performed ablution, or washed her private part.
He said: “They agree that the obligation of prayer is never waived and that it is unlawful for a sane, legally accountable adult to delay it deliberately beyond its appointed time under any circumstance. Rather, one must perform it according to his ability—sitting, lying down, indicating by gestures—however he can.” (3)
I say: Well-known disagreement nevertheless exists in certain situations:
• During close-quarters fighting (al-musāyafah): Abū Ḥanīfah requires postponement, whereas Aḥmad, in one of the two reports from him, allows performing the prayer on time.
• The person imprisoned within a town.
• The individual who has neither water nor clean earth for dry ablution: according to Abū Ḥanīfah—and one of the two opinions in the Mālikī school, reported by Maʿn from Mālik and adopted by Aṣbagh, and also attributed to al-Shāfiʿī and narrated from Aḥmad—he does not pray at all.
As for whether such persons must later repeat the prayer, there are two opinions; both are found in the Mālikī and Hanbalī schools, while Abū Ḥanīfah’s view is that they must make it up afterwards as qaḍāʾ.