Benefits of the Hadith (I was with the Prophet (peace and blessings be upon him) when he performed ablution, so I reached out to remove his leather socks...)

The Shaykh : Among the benefits of this hadith is the permissibility of using a free person, because the Prophet (peace and blessings be upon him) used al-Mughirah ibn Shu'bah, who was a free man.
Among its benefits is the permissibility of asking, meaning asking another person, but on the condition that the other person does not begrudge answering the questioner. When al-Mughirah ibn Shu'bah was used by the Prophet (peace and blessings be upon him and his family), he considered it an honor and a distinction, and a prize that the Prophet (peace and blessings be upon him and his family) would use him. So, if your use of a person for a specific action or more brings him joy and you find that he is pleased by it, then your use of him is not considered the blameworthy type of asking.
Now, among the benefits of this hadith is the virtue of al-Mughirah ibn Shu'bah for serving the Prophet (peace and blessings be upon him).
Among its benefits is the permissibility of removing the sandals or leather socks from another person, even though many people may feel reluctant about this. However, the stronger the bond, the easier this matter becomes. That is, a person handing his companion a cane or a cloak or the like does not find any objection in it, but putting sandals on him or removing them is objectionable to many people. But we say: the stronger the bond, the easier this becomes.
Among the benefits of this hadith is acting upon the original state, meaning the permissibility of a person acting based on the original state, due to his saying: acting upon the original state. What is the original state here?
Washing the feet. Al-Mughirah (may Allah be pleased with him) did not seek permission from the Messenger, but said: "Do you permit me to remove them?" No, he reached out to remove them based on the original state.
Now, among the benefits of this hadith is the good teaching of the Messenger (may the prayer and peace of Allah be upon him) and his comforting of the heart, due to his saying: So when he mentioned the ruling, he mentioned the cause.
Among the benefits of the hadith is the indication that one does not wipe over the leather socks if he put them on without being in a state of ritual purity. The reason is that he (may the prayer and peace of Allah be upon him) attributed the reason for not removing them to the fact that he put them on in a state of ritual purity. This implies that the condition for the permissibility of wiping over the leather socks is that they are put on in a state of ritual purity.
And his saying: Does this mean that he put them on after the feet had become pure, or is the action distributed to each foot individually?
There is a disagreement among the scholars on this. Some said: It is not permissible to wear the leather socks unless the ritual purity is completed, meaning the feet are washed. Based on this, if he washes the right foot, then puts on the leather sock, then washes the left foot and puts on the leather sock, the wiping over them is not valid until he removes the right one and puts it on again. This is the well-known position in the school of thought. There is a hadith indicating this, where the Prophet (peace and blessings be upon him) said: . So his saying: : It is not true that he performed ablution unless the ritual purity is completed. And it is also more cautious.
And the proponents of the second opinion say: He put in each foot while it was pure, so it is true that he put them in while they were pure.
This strengthens the opinion that when a person washes each limb of the ablution, the state of ritual impurity is lifted from him. As for the opinion of those who say that the state of ritual impurity is not lifted until the limbs are completed, there is no doubt that he must complete washing the feet.
Is there difficulty in the matter if he puts in the right one then the left one?
There is no difficulty in it, because what is required of him now is what?
That he removes the right one and then puts it on again. This is what is required.
So if someone says: This is a type of nonsense, for what is the meaning of saying: Remove the leather sock and then go back and put it on?
We say: This is not a type of nonsense, because the original placement of the leather sock was not correct. Putting it on before the ritual purity is completed is not correct. So this is not actually a re-wearing, this is actually a new wearing, because the first wearing that occurred before the ablution is not valid, the Shari'ah does not approve of it. With this, we are separated from the claim that this is a type of nonsense.
Now, it is also derived from this hadith, among the benefits of this hadith: That wiping over the leather socks is better than washing. The reason for this is that the Messenger said: So he wiped over them.
And based on this, we say: Wipe and do not remove and wash. But if a person puts them on in order to wipe, does he wipe or not?
There is a detail in this. If he put them on to wipe for a purpose he has in wiping, then he wipes here. And if he put them on to wipe in order to drop the obligation of washing, then he does not wipe. As we said: If a person travels in Ramadan in order to break his fast, it is not permissible for him to break his fast, because this is a ruse to drop an obligation.
Among the benefits of this hadith is that wiping over the leather socks is done over both of them together, due to his saying: , and he did not mention that he started with the right one. So based on this, the wiping over both of them is done with both hands.
But someone might say: The intention of al-Mughirah (may Allah be pleased with him) was to clarify the principle of wiping regardless of the order. For this reason, he did not mention washing the face or the hands or wiping the head, but said: . And it is better to start with the right one before the left one due to the generality of the saying of A'ishah (may Allah be pleased with her): .
It was not mentioned in this hadith how to wipe, or which part to wipe. So we say: The wiping is only on the upper part, the top of the leather sock, as will come if Allah wills.
And the scholars described the wiping as a person wetting his hand with water and then passing it from the tips of the toes to the shin, and the fingers are spread out, because if they were closed, the wiping would be restricted to one side of the leather sock. So if they are spread out, it is wider.
For this reason, they said: It is recommended that he wipe with his fingers spread out from the tips of the toes of the foot to the shin.
Among the benefits of this hadith is the ease of the Shari'ah and its simplicity, in that Allah the Exalted did not obligate the servants to remove and wash, because there is hardship in the removal, washing, and wearing. For this reason, a dispensation was given to the person to wipe, and this falls within the generality of the saying of the Prophet (peace and blessings be upon him): .