Benefits of the Hadith (If two men relieve themselves, let each of them conceal himself from the other . . . ).
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The Shaykh : In this hadith, there are benefits:
Among them is that Islam is a religion of proper conduct and noble character, because the situation mentioned in the hadith is undoubtedly contrary to proper conduct, and for this reason the Prophet (peace and blessings be upon him) prohibited it.
And among the benefits of this hadith is that if two men wish to relieve themselves, the Sunnah is for each of them to move away from the other so that he does not see him, let alone see his 'awrah (the part of the body that must be covered).
And among the benefits of this hadith is the prohibition of talking while relieving oneself, even if one of them does not see the other, as if they were in two adjacent restrooms with a short wall between them, so that each one is talking to the other; this is prohibited.
And among the benefits of this hadith is the affirmation of the attribute of intense hatred (muqt) for Allah the Exalted, meaning: affirming that intense hatred occurs from Allah, and it is the most severe form of hatred. This attribute, namely hatred, has been established both as intense hatred (muqt) and as hatred (baghd) in general. It came in the Sunnah with the wording "hatred" and in the Qur'an with the wording "intense hatred." Allah the Exalted said:[As-Saf 61:3], and the Messenger (peace and blessings be upon him) reported: This indicates the establishment of this attribute for Allah the Exalted, both in its severe and mild forms. The mild form is in what?
In hatred, and the severe form is in intense hatred (muqt).
So what is the meaning of the hatred attributed to Allah the Exalted, or intense hatred (muqt)?
We say: As for the people of the Sunnah and the community, they say that it is a reality; that Allah hates and loves in reality, because this is what the texts have brought, and this is a matter of the unseen. It is obligatory for a person to believe in the unseen matter as it appears on its surface. As for the people of figurative interpretation (ta'wil) and denial of the divine attributes (ta'til), they say: No, Allah does not hate and does not feel intense hatred (muqt); rather, what is meant by hatred and intense hatred is punishment and retribution. There is no doubt that this is a distortion of the words from their places, because retribution and punishment are not hatred, but they are a consequence of hatred. If Allah hates a person, He punishes him, but it is not the hatred itself.
And what prevents you from saying that Allah hates a thing or feels intense hatred (muqt) for a thing in reality?
There is no prevention. So if there is no prevention, it is obligatory for us to believe in it and not to distort the words from their places. And it is said the same regarding the attributes of wonder, satisfaction, love, dislike, and anger: it is said about them as we say about hatred: it is obligatory to affirm these attributes for Allah the Exalted in reality.
But is His hatred like the hatred of the created beings?
No, why?
Because we have a general, precise rule, which is the saying of Allah the Exalted:[Ash-Shuraa 42:11]: So all His attributes (Blessed and Exalted is He) and His descriptions cannot be likened to the attributes and descriptions of the created beings.
And among the benefits of this hadith is the prohibition of this state, which is: two men gathering to relieve themselves and talking. In fact, if we wished, we would say that it is one of the major sins, because a warning was attached to it. And when a warning is attached to it, the scholars (may Allah have mercy on them) mentioned that every sin that is concluded with a warning is one of the major sins.
Among them is that Islam is a religion of proper conduct and noble character, because the situation mentioned in the hadith is undoubtedly contrary to proper conduct, and for this reason the Prophet (peace and blessings be upon him) prohibited it.
And among the benefits of this hadith is that if two men wish to relieve themselves, the Sunnah is for each of them to move away from the other so that he does not see him, let alone see his 'awrah (the part of the body that must be covered).
And among the benefits of this hadith is the prohibition of talking while relieving oneself, even if one of them does not see the other, as if they were in two adjacent restrooms with a short wall between them, so that each one is talking to the other; this is prohibited.
And among the benefits of this hadith is the affirmation of the attribute of intense hatred (muqt) for Allah the Exalted, meaning: affirming that intense hatred occurs from Allah, and it is the most severe form of hatred. This attribute, namely hatred, has been established both as intense hatred (muqt) and as hatred (baghd) in general. It came in the Sunnah with the wording "hatred" and in the Qur'an with the wording "intense hatred." Allah the Exalted said:
Great is hatred in the sight of Allah that you say what you do not do.
كبر مقتًا عند الله أن تقولوا ما لا تفعلونIndeed, Allah hates among the men the foul-mouthed one
إن الله يبغض من الرجال البذيءIn hatred, and the severe form is in intense hatred (muqt).
So what is the meaning of the hatred attributed to Allah the Exalted, or intense hatred (muqt)?
We say: As for the people of the Sunnah and the community, they say that it is a reality; that Allah hates and loves in reality, because this is what the texts have brought, and this is a matter of the unseen. It is obligatory for a person to believe in the unseen matter as it appears on its surface. As for the people of figurative interpretation (ta'wil) and denial of the divine attributes (ta'til), they say: No, Allah does not hate and does not feel intense hatred (muqt); rather, what is meant by hatred and intense hatred is punishment and retribution. There is no doubt that this is a distortion of the words from their places, because retribution and punishment are not hatred, but they are a consequence of hatred. If Allah hates a person, He punishes him, but it is not the hatred itself.
And what prevents you from saying that Allah hates a thing or feels intense hatred (muqt) for a thing in reality?
There is no prevention. So if there is no prevention, it is obligatory for us to believe in it and not to distort the words from their places. And it is said the same regarding the attributes of wonder, satisfaction, love, dislike, and anger: it is said about them as we say about hatred: it is obligatory to affirm these attributes for Allah the Exalted in reality.
But is His hatred like the hatred of the created beings?
No, why?
Because we have a general, precise rule, which is the saying of Allah the Exalted:
There is nothing like unto Him
ليس كمثله شيءAnd among the benefits of this hadith is the prohibition of this state, which is: two men gathering to relieve themselves and talking. In fact, if we wished, we would say that it is one of the major sins, because a warning was attached to it. And when a warning is attached to it, the scholars (may Allah have mercy on them) mentioned that every sin that is concluded with a warning is one of the major sins.