Bukhari

Explanation:
It was declared impure because it was the dung of a donkey, as is clarified in the narration of Imam Ahmad.

Hadith Commentary:
1.
The intention of Imam Bukhari rahimahullah is that purification cannot be attained with dung and similar substances; therefore, they should not be used for istinja (purification after relieving oneself).
In the narration of Sahih Ibn Khuzaymah, it is clarified that the dung which Abdullah ibn Mas'ud radi Allahu anhu brought was donkey dung, and purification cannot be attained with it; rather, its impurity increases when it becomes moist. Some narrations indicate that the jinn obtain food from it.
Therefore, it should not be used for istinja.
In fact, Imam Bukhari rahimahullah here also alludes to a juristic (fiqhi) difference of opinion: Is the purpose of istinja with stones to purify from impurity, or merely to reduce impurity? According to those scholars who hold that the purpose is purification from impurity, istinja cannot be performed with bones or dung and the like.
Imam Bukhari rahimahullah inclines towards this view. And according to those scholars who consider the purpose to be the reduction of impurity, istinja with bones and dry dung is valid, although it is contrary to the Sunnah.
2.
There are three points to consider regarding istinja:
➊ Cleansing the place (inqa’ al-mahal)
➋ Using three stones (taslith)
➌ Using an odd number (itaar)
Inqa’ al-mahal means to clean the place of urine and feces, and for this, using at least three stones is taslith. If more are needed, then they should be used in odd numbers; this is referred to as itaar.
It is explicitly stated in the hadith that none of you should perform istinja with less than three stones.
(Sahih Muslim, al-Taharah, Hadith: 606(262))
And if the purpose of cleansing the place is not achieved with three stones, then more than three stones may be used, but the odd number should be maintained, as mentioned in the hadith: When any of you uses stones for purification, he should use an odd number (witr).
(Sahih Muslim, al-Taharah, Hadith: 585(239))
However, Imam Tahawi has proven from the hadith presented by Imam Bukhari rahimahullah that observing three stones is not necessary.
If cleanliness is achieved with two stones, that is sufficient, as is evident from the practice of the Messenger of Allah sallallahu alayhi wa sallam.
(Sharh Ma’ani al-Athar: 1/73)
This reasoning is questionable because some narrations clarify that the Messenger of Allah sallallahu alayhi wa sallam ordered Abdullah ibn Mas'ud radi Allahu anhu to bring a third stone.
(Musnad Ahmad: 1/450)
This is also explicitly mentioned in Daraqutni (1/55).
From this, it is established that for purification, at least three stones are necessary, even if cleanliness is achieved with one or two, just as for the waiting period (‘iddah), three menstrual cycles are required, even though the purpose of ensuring the womb is clear (istibra’ al-rahim) may be fulfilled with one cycle.
(Fath al-Bari: 1/337)
Imam Bukhari rahimahullah has stated on the authority of Abu Ishaq rahimahullah that this hadith is not through Abu Ubaydah, but rather through the route of Abdur Rahman ibn Aswad. In fact, Imam Tirmidhi rahimahullah has disagreed with his teacher Imam Bukhari rahimahullah regarding this hadith. He has mentioned this narration with the following chain:
(Isra’il from Abu Ishaq from Abu Ubaydah...)
and has relied upon it, and has objected to the narration transmitted by Imam Bukhari rahimahullah.
The narration of Imam Bukhari rahimahullah is with this chain:
(Zuhair from Abu Ishaq from Abdur Rahman ibn Aswad from Aswad)
The narration presented by Imam Tirmidhi rahimahullah is higher in chain, but Imam Bukhari rahimahullah has considered it less preferred.
The reasons for this are as follows:
➊ Zuhair is of higher rank than Isra’il. As when Abu Dawud rahimahullah was asked about the rank of Zuhair and Isra’il in narrating from Ishaq rahimahullah, he replied:
Zuhair is much higher in rank than Isra’il.
➋ Sharik Qadi supports Zuhair in this narration, and this support is strong.
➌ Imam Ahmad rahimahullah states that Isra’il heard from Abu Ishaq rahimahullah at a time when he (Abu Ishaq) had become confused (ikhtilat).
Moreover, Imam Tirmidhi rahimahullah himself has clarified that Abu Ubaydah did not hear anything from his father Abdullah ibn Mas'ud radi Allahu anhu, whereas Zuhair’s route is connected, as Imam Bukhari rahimahullah has stated.
➍ Imam Bukhari rahimahullah has, at the end, mentioned the corroboration of Ibrahim ibn Yusuf. In fact, Sulaiman Shadhkuni, in view of this narration, accused Abu Ishaq rahimahullah of tadlis (concealing the directness of transmission), saying that in this narration, there is no explicit mention of “haddathana” or “akhbarana” from Abdur Rahman ibn Aswad.
Imam Bukhari rahimahullah has answered this accusation by stating that when Ibrahim ibn Yusuf rahimahullah narrated this hadith, he used the explicit term of narration (“haddathana”).
From this, it is clear that the accusation of tadlis against Abu Ishaq rahimahullah is incorrect, and the objection against Imam Bukhari rahimahullah for narrating from a mudallis is also baseless.
(Fath al-Bari: 1/338)
➎ Among the etiquettes of relieving oneself is that the Messenger of Allah sallallahu alayhi wa sallam, after performing istinja, would thoroughly clean his hands with water after rubbing them with earth.
(Sunan Abi Dawud, al-Taharah, Hadith: 45)
Instead of earth, the hands may also be cleaned with soap or similar substances.

English Commentary:
1:
From this it is understood that something which is itself impure and filthy cannot be used to attain purification. In the narration of Imam Ahmad and Darqutni, there is the addition: ((ائْتِنِي بِغَيْرِهَا)) “Bring me another stone in place of this one,” from which it is understood that after relieving oneself, it is obligatory to use three stones, even if cleanliness is achieved with fewer than that. And if the required cleanliness is not achieved even with three, then more stones may be used, but their number should be odd. Nowadays, tissue paper is used for cleaning; its number should also be the same.

2:
By “mutaba‘at” is meant that one narrator joins another in narrating this hadith. The purpose of knowing this is that if the narrator is weak, his hadith gains strength, and if he is reliable, his singularity is removed.

3:
It should be clear that Imam Tirmidhi has given preference to the narration of Isra’il over the narration of Zuhayr—which Imam Bukhari included in his Sahih—for three reasons:

(a)
Among the students of Abu Ishaq, Isra’il is more reliable and has a better memory of the hadith of Abu Ishaq Sabi‘i than Zuhayr, Ma‘mar, and others.

(b)
Qays ibn Rabi‘ has made mutaba‘at of Isra’il.

(c)
Isra’il’s hearing from Abu Ishaq Sabi‘i was before his confusion (ikhtilat), not in his later years; whereas Zuhayr’s hearing from Abu Ishaq was in his later years. However, according to the author of Tuhfat al-Ahwadhi, all three of these reasons are open to question. For details, see Tuhfat al-Ahwadhi, vol. 1, p. 28.

The summary of the objections of the author of Tuhfat al-Ahwadhi is as follows: (1)
According to Imam Abu Dawud, Zuhayr is more firmly established (athbat) than Isra’il.

(2)
Mutaba‘at for Zuhayr is also present, in fact, there are two mutaba‘at.

(3)
According to al-Dhahabi, Imam Ahmad says that Zuhayr heard from Abu Ishaq Sabi‘i before his confusion, whereas Isra’il heard in his later years. Furthermore, if preference is given to Isra’il’s narration, then his narration is from Abu ‘Ubaydah, and Abu ‘Ubaydah did not hear from his father Ibn Mas‘ud, so the narration would have to be considered weak. Whereas through Zuhayr’s narration, the hadith is connected (muttasil), and most of the Imams have declared it to be authentic.

42. Commentary:
➊ Imam Nasa’i rahimahullah is explaining the meaning of the word «رِکْسٌ» mentioned in the hadith, but this meaning is not found in any book of lexicon. It is possible that the Imam’s intention is that the reason for not using dung for istinja (purification after relieving oneself) is that it is the food of the jinn, not that it is impure. And Allah knows best.
➋ In this hadith of Sunan Nasa’i, only these words are present here, but in Musnad Ahmad, after this, these words are also found: «إئتني بحجر» “Bring a stone as well.” [مسند احمد : 450/1]
From this, it is apparent that sufficing with two stones is not established; rather, from this, the requirement of three stones is derived. If, hypothetically, due to necessity, only two or one stone is available, then even those can be used three times with caution from different sides. For further details, see: [التبیان في تخریج و تبویب أحادیث بلوغ المرام : 214 ، 213/3]

(1)
From this, it is understood that if three stones are not available, then it is permissible to suffice with two stones as well; however, it is preferable to cleanse oneself with three stones.
It is also possible that the third stone was found by the Prophet (sallallahu alayhi wa sallam) himself.

(2)
It is permissible to take minor services from a companion or student,
especially when he does not feel any aversion in doing so.

Benefits:

➊ The use of water for istinja (cleansing after relieving oneself) is superior, and if water is not available, then at least three clods or stones are necessary for istinja; less than this number is insufficient for purification.

➋ The dung and droppings of non-edible animals, including donkeys and mules, are impure, and it is prohibited to perform istinja with them. It is also impermissible to perform istinja with the dung of edible animals, because the Prophet sallallahu alayhi wa sallam stated one of the reasons for this prohibition is that it is the food of the jinn.

➌ A well-known principle of fiqh (Islamic jurisprudence) is, «كل عام خص منه بعض». The application of this principle also extends to the adhan (call to prayer) and iqamah (call to commence prayer). Thus, it is mentioned in previous hadiths that Bilal radi Allahu anhu was instructed to give a double adhan and a single iqamah, but the double adhan does not apply to every phrase of the adhan; rather, the last two phrases of the adhan, «الله اكبر، الله اكبر» and «لا اله الا لله», are odd and singular. Similarly, the instruction for a single iqamah does not apply to every part and phrase of the iqamah; rather, in the phrases of the iqamah, «قد قامت الصلاة، قد قامت الصلاة» is to be said twice at the beginning.

➍ The correction of a complicated issue in a dream does not attain the status of a legal ruling (shar‘i hukm). However, if the Lawgiver (the Prophet sallallahu alayhi wa sallam) affirms it and grants it the status of Shari‘ah, then it is valid. Thus, in this hadith, the dream of the Companion was given the status of Shari‘ah by the command and affirmation of the Messenger of Allah sallallahu alayhi wa sallam. Therefore, there is absolutely no room in the Shari‘ah for legislation based on dreams, because the religion was completed during the lifetime of the Prophet sallallahu alayhi wa sallam. Now, for religious guidance, the sources are the Book (Qur’an) and the Sunnah. Every path other than the Book and Sunnah leads to misguidance.

Lexical Explanation:
«بِرَوْتَةٍ» Dung or droppings of a quadruped animal. Ibn Khuzaymah has mentioned the addition that it was the dung of a donkey. [صحيح ابن خزيمة : 39/1، حديث : 70]
«رِكْسٌ» There is a kasrah (i) under the letter "ra" and the "kaf" is quiescent. It means impurity, filth, and uncleanness.
«اِئْتِنِي بِغَيْرِهَا» "Ityan" is in the imperative form. From this, it is understood that after relieving oneself, it is obligatory to use three stones for cleaning the anus, even if cleanliness is achieved with fewer than three stones. And if complete cleanliness is not achieved with three, then more may be used, but their number should be odd (five, seven, and so on).

Benefits and Issues:
➊ It is established from this that purity cannot be attained with something that is itself impure and filthy; therefore, it is necessary to avoid such things.
➋ Cleanliness is conditional upon the number as well, even if it requires increasing the number.

Narrator of the Hadith: (Sayyiduna Ibn Mas'ud radi Allahu anhu) His name is Abdullah. He is among the earliest of the forerunners. He is counted among the senior and extremely intelligent and wise jurists from among the Companions radi Allahu anhum. He participated in the Battle of Badr and other campaigns. He was a special attendant of the Messenger of Allah sallallahu alayhi wa sallam. He was a companion in both residence and travel. He enjoyed closeness to the Messenger of Allah sallallahu alayhi wa sallam. His virtues and merits are numerous. He passed away in Madinah Munawwarah in 32 AH. At that time, his age was approximately sixty years.

«و روث»

And dung (is impure).

Dung

➊ As narrated from Abdullah ibn Mas'ud radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam went out to relieve himself and ordered me to bring him three stones. I found two stones but could not find a third, so I (out of necessity) brought a dry piece of dung. The Prophet sallallahu alayhi wa sallam took the two stones and threw away the piece of dung, saying: «فإنها رکس» “This itself is impure and filthy.” [بخاري 156] 1

(Hanbalis, Malikis) The dung and urine of animals follow the ruling of their meat. That is, the urine and dung of animals whose meat is eaten are pure, and those whose meat is not eaten, their urine and dung are impure. (They have deduced this from the hadith of the ‘Uraniyyin [بخاري 233] and the hadith permitting prayer in sheepfolds [ترمذي 348], and have made analogy of all edible animals to camels and goats.) [بداية المجتهد 77/1] 2

(Shafi‘is, Hanafis) The dung and urine of every animal are absolutely impure, whether the animal is edible or not. (They have deduced this from the aforementioned hadith «إنها ركس» [بخاري 156] and the hadith prohibiting prayer in camel enclosures [سنن ابي داود 493], and have made analogy of animal dung and urine to human urine and feces.) [الهداية 36/1] 3

(Preferred Opinion) From the aforementioned authentic hadith [بخاري 156], only the impurity of dung is established; moreover, the original ruling is permissibility and purity unless the impurity of something is established by a legal text.

(Shawkani rahimahullah) is also of this opinion. [نيل الأوطار 100/1] 4
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1 [بخاري 156، كتاب الوضوء : باب لا يستنجي بروث، ترمذي 17، نسائي 46، بيهقي 102/1، ابو عوانة 195/1، ابن حبان 1442، أبن خزيمة 86، 85 دارمي 138/1، احمد 250/2 ابن ماجة 313، شرح معاني الآثار 123/1]

2 [بداية المجتهد 77/1، قوانين الأحكام الشرعية ص/ 48، كشاف القناع 220/1]

3 [المغني 490/2، المبسوط 54/1، الهداية 36/1، المهذب 567/2]

4 [السيل الجرار 31/1، نيل الأوطار 100/1]

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