Benefits of the Hadith (An Arab came and urinated in part of the mosque . . . ).

The Shaykh : This hadith contains many benefits: among them is the ignorance of the Arab, and that they are people of ignorance. Allah the Exalted said in the Noble Qur'an, at the end of Surat al-Tawbah: These are two categories, but the predominant characteristic of the Arabs is ignorance. Therefore, we see that it is a pressing need for students of knowledge to travel through the deserts in order to remind these Arabs and make them aware, especially if the student of knowledge is known to them and they accept his words.
And among the benefits of this hadith: it is obligatory to purify the ground of the mosque, because the Prophet (peace and blessings be upon him) ordered that what?
The student : It is poured.

The Shaykh : It is poured over it.
And among its benefits: the prohibition of urinating in the mosque, because the Prophet (peace and blessings be upon him) did not rebuke the Companions for their rebuke of the Arab, but rather he said: .
And among the benefits of this hadith: the obligation to hasten to forbid what is wrong. Why? Because the Companions hastened to forbid what is wrong. But we say in this matter: unless delaying it is better. If delaying it is better, then that is preferable. So this Arab remained urinating in the mosque because it was better. Based on this, if we see a person at the grave of the Prophet (peace and blessings be upon him) calling upon the Prophet, saying "O Muhammad! O Muhammad! O Muhammad, provide for me, do this, do that," do we advise him? Answer?
The student: No.

The Shaykh : We do not advise him; we leave him alone, let him satisfy his heart, and when he is finished, we stop him and say, "My brother, yes, I say 'my brother' because he has not become a disbeliever; this is an ignorant person. Otherwise, we would not say 'my brother' if he were an associate of partners with Allah. This is not appropriate, it is not appropriate. Calling upon other than Allah is a mistake. I do not say it is shirk (associating partners with Allah) until he is more reassured. Do you see, can the Messenger answer you, or can Allah? He will say Allah. If he says Allah, we say: Call upon Allah alone, do not call upon the Messenger (peace and blessings be upon him). Call upon Allah, for He is better for you than calling upon the Messenger (peace and blessings be upon him), because the Messenger (peace and blessings be upon him) does not possess for us any harm or benefit, nor does he know the unseen, nor does he say that I am an angel. So call upon Allah alone. And when he is reassured and at ease, explain to him that this is shirk (associating partners with Allah) and that if he died upon it, he would be among the people of the Fire.
Among the benefits of this hadith: the good care of the Prophet (peace and blessings be upon him) for the Ummah. This is because he forbade the Companions from stopping him, due to the harms resulting from his urination. Among the harms is that they would cut off his urine, and cutting off urine while it is prepared to exit is harmful; it harms the bladder and the urinary passages. Also, if he stood up, he would be between two things: either he stops the urine, or he continues. I mean, either he remains with his 'awrah (nakedness) exposed, and in that case, what? His 'awrah is exposed before people. Or he covers it, and in that case, his garment, his lower garment, or something similar becomes soiled. And if he remains with the garment raised and the urine descending, a larger area becomes impure.
And among the benefits of the hadith: that the ground is not purified except with water, meaning it is not purified by the sun and the wind. The reason for this is that the Prophet (peace and blessings be upon him and his family) ordered that a bucket of water be poured over his urine. Some scholars said: the ground is purified by the sun and the wind. They answered regarding the hadith that the Prophet (peace and blessings be upon him) intended to hasten the purification, because if it were left until it was purified by the sun and the wind, it might remain for two or three days or more. And removing impurity from the mosque is obligatory immediately, and this is not achieved except with water.
And among the benefits of this hadith: that purifying mosques from impurity is a collective obligation (fard kifayah). The reason is: the Messenger (peace and blessings be upon him) ordered them and did not participate. If it had been an individual obligation (fard 'ayn), he would have been the first to perform it. But it is a collective obligation (fard kifayah). Based on this, if one sees impurity in the mosque, it is obligatory for him to remove it. If he is unable to do so, it is obligatory for him to inform the person responsible for purifying and cleaning the mosque.
And among the benefits of this hadith: adhering to the famous, well-known principle that if it is not possible to forbid what is wrong except by doing something more wrong, then we do not forbid it. Why? Because committing the lesser of the two wrongs is preferable to committing the greater of the two wrongs. And this is clear, because if it leads to a greater wrong, it means he brought the first wrong plus an addition. And there is no doubt that this is an increase in sin and wrongness.
And among the benefits of this hadith: that it is recommended for the one who forbids what is wrong to explain the reason. Because when the Messenger (peace and blessings be upon him) explained to the Arab that these mosques are not suitable for any harm or dirt, he explained why they were built. And the Arab did not know; he came to a wide open space and considered it like other wide places.
And among the benefits of this hadith: that it is recommended, indeed obligatory, for a person to treat every person according to his status. If this person who urinated in the mosque had been a man from the people of Madinah who knows the legal rulings, we would not treat him in this manner. But we treated this Arab because what is predominant in him is?
The student : Ignorance.

The Shaykh : Ignorance. And based on this, it is among the principles of the Shari'ah that a person treats people according to their status. Is it taken from this hadith that urine is impure?
The student: Yes.

The Shaykh : Yes, it is taken from this that urine is impure, because the Messenger (peace and blessings be upon him) ordered the purification of the ground from it. And based on this, what comes out of a person, whether urine or feces, is impure. As for sweat, saliva, vomit, blood, and the like, there is a difference of opinion among scholars. But what is clear is that it is not impure, because there is nothing in the Book and the Sunnah indicating its impurity, and the original state is purity. And the Prophet (peace and blessings be upon him) said: And if a person has a limb cut off, such as his hand or leg, then this cut-off limb is pure, even though it contains blood. So the blood that is replaced by others is even more so. But the majority of scholars are of the opinion that human blood is impure, except that a small amount is excused. So if one is cautious in his religion and says that washing it is safer, there is no blame on him.