Benefits of the Hadith (The Prophet (peace and blessings be upon him) went to the privy . . . ).

The Shaykh : In this hadith, there is a virtue for Abdullah ibn Mas'ud. How is that, O Hajjaj?
The student: Because he served the Prophet (peace and blessings be upon him).

The Shaykh : Because he served the Prophet (peace and blessings be upon him and his family).
And among the benefits of this hadith is the permissibility of using free people, because Ibn Mas'ud was a free man. And among its benefits is that the command of a servant and the like is not considered a blameworthy request, because the Prophet (peace and blessings be upon him) used to command his servants, and people do not consider this a request but rather a command, and they see that the one who commands is above the one who is commanded.
And among the benefits of this hadith is the permissibility of seeking assistance from others in ritual purity, because the Messenger (peace and blessings be upon him) sought the assistance of Abdullah ibn Mas'ud to bring what he would use for purification.
And among the benefits of this hadith is that if independent legal reasoning contradicts an explicit text, it is invalid. Where is this derived from?
From the fact that the Prophet (peace and blessings be upon him) rejected the independent legal reasoning of Abdullah ibn Mas'ud and said: But he did not reprimand him because he was a scholar qualified to derive rulings; otherwise, it is known that bringing dung to the Prophet (peace and blessings be upon him) to purify himself with it contains some element of disrespect, but he (may Allah be pleased with him) was a scholar qualified to derive rulings.
It is derived from this: that a scholar qualified to derive rulings, if he errs, is not blamed for his error because he is a scholar qualified to derive rulings, and this is the rule of the Shari'ah, and praise be to Allah: .
In fact, the Prophet (peace and blessings be upon him) granted the reward twice to the man who performed dry ablution and prayed, then found water, performed the ablution for prayer, and repeated the prayer, even though he was in error in this action, whereas his companion who did not repeat it, the Prophet (peace and blessings be upon him) said to him: .
And among the benefits of this hadith is that three stones are necessary for cleaning oneself after relieving oneself. The reason for this is that the Prophet (peace and blessings be upon him) asked Abdullah ibn Mas'ud to bring him three stones, and then when he returned with the dung, he said: : This indicates that three stones are necessary.
And among the benefits of this hadith is that cleaning oneself after relieving oneself is purifying, due to his saying: , and filth does not purify. This indicates that if it had been good and pure, it would have been purifying. And this is the correct view: that what is achieved by cleaning oneself after relieving oneself is purification. Based on this: if a person cleans himself after urinating or defecating with stones, dirt, or tissues, and then sweats or his garment gets wet and reaches his buttocks or his private part, do we say that the water, moisture, and sweat that touched this place become ritually impure?
The answer is: No, and this is the stronger and required position. Some scholars say that cleaning oneself after relieving oneself does not purify, and that the trace of cleaning oneself after relieving oneself is not excused if it goes beyond its place, but this view is weak, and the correct view is that it purifies completely.
So, is it analogous to this if the impurity is removed in a place other than this one with a stone until no trace remains?
The answer is: Yes, and that is because impurity is a foul substance; whenever it is removed by any remover, whether with a stone or otherwise, it becomes pure, but on the condition that the removal is complete.
If someone says: Your analogy of this place to that place is questionable, because this place is frequently contaminated with impurity, as a person always urinates and always defecates, whereas this place is not frequently contaminated with impurity, so analogy is not possible. And what indicates that analogy is not possible is that the Prophet (peace and blessings be upon him and his family) said regarding the urine of the Bedouin who urinated in a part of the mosque: , does this indicate that impurity is not removed except with water?
Our answer to this is to say: The Prophet (peace and blessings be upon him) ordered that water be poured on it in order to hasten its purification, because if it remained, it would need time to purify now, but the Messenger (peace and blessings be upon him) wanted them to hasten in purifying it, so he ordered that water be poured on it.
Among the benefits of this hadith is that dung is ritually impure, because Ibn Mas'ud brought a piece of dung, and the Messenger (peace and blessings be upon him) said: , and Abdullah ibn Mas'ud did not specify whether it was donkey dung or camel dung, so this indicates that all dung is ritually impure, and all urine is ritually impure. Al-Shafi'i (may Allah have mercy on him) held this view: that all urine is ritually impure, even from animals whose meat is eaten, and all dung is ritually impure, even from animals whose meat is eaten. But this view is weak, for the Sunnah has indicated the purity of the urine and dung of animals whose meat is eaten. The Prophet (peace and blessings be upon him) ordered the 'Uraynah to drink from the urine and milk of camels, and he did not order them to purify themselves from it. And because the Prophet (peace and blessings be upon him): , and it is known that their pens are not free from urine or dung, so this indicates that the urine and dung of animals whose meat is eaten are pure.
Therefore, it is obligatory for us to interpret his saying: as referring to donkey dung, because donkey dung is ritually impure and its urine is ritually impure.
And among the benefits of this hadith is the good character of the Prophet (peace and blessings be upon him), in that he threw away the dung and did not reprimand Abdullah ibn Mas'ud, nor did he get angry, and he left the matter for another time, but rather he said: .