Is Ibn 'Umar's action regarding facing the qiblah and turning one's back to it to be followed?

The questioner : I say that there is a prohibition reported from some of the Companions, meaning from the Messenger, narrated from the Messenger (peace and blessings be upon him), regarding turning one's back to the qiblah and facing it in general. And there is the hadith of Ibn 'Umar describing the action of the Messenger, meaning the action of the Messenger, and the action of Ibn 'Umar was likewise.
The student: Peace be upon you.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.

The questioner : One of the Tabi'un said, "I saw Ibn 'Umar urinating in a hole facing Syria and turning his back to the Ka'bah, or the reverse."

The Shaykh: Yes.

The questioner : The point is, is Ibn 'Umar here acting arbitrarily, or is he relying on something?

The Shaykh : And the action of the other Companion, is he acting arbitrarily?

The questioner: No.

The Shaykh : So, no, without a process of elimination, no, and where did you end up? You are in your place, rotate.

The questioner : No, but our question... meaning he mentioned it to compel you.

The Shaykh : I know, but he does not compel me except...

The questioner : So how is he contradicting, and you are contradicting?

The Shaykh : No, he is mistaken.

The questioner : From this perspective.

The Shaykh : The chapter is dropped, and you followed it. Even if it were a chapter of good that he opened for me, my dear, your classification of the topic is wrong for the sake of knowledge, why? You are compelling me as your companion who clarifies the matter would like. If you brought a narration in which a Companion narrates from the Messenger by speech, and there is a description of this Companion's action, and you disregarded his action without holding to the action of another Companion who contradicts him in this case, you are compelling me. But when you bring a case that is not like the case of the command regarding the beard, where there is a Companion or more who contradicts him, then at that time the two sides are equal. That is, the action of Ibn 'Umar contradicted the action of Abu Ayyub al-Ansari. And here we are forced to say the scientific rule: "If they contradict, they are both dropped." And what remains in the research is the hadith: . This general text, do you see how? So you did not benefit from anything except what? That it is Ibn 'Umar, meaning it is known for his exaggeration in following the Messenger (peace be upon him). This alone does not benefit you; it benefits me in the matter of the beard, because there is no contradiction for it, but there are supporters. But in the matter of facing the qiblah, it does not benefit you anything, because there is a contradiction for it, and then...