Benefits of the Hadith: “Protect yourselves from urine, for most of the punishment of the grave is from it…”

The Shaykh : In this hadith, there are benefits:
First: The obligation of protecting oneself from urine, based on his saying: and the command indicates obligation.
Among its benefits: That a small amount is not excused, meaning a small amount of urine, based on his saying: .
However, the jurists (may Allah have mercy on them) excused a small amount of urine for one who has a permanent incontinence, provided there is complete precaution. That is, the one afflicted with urinary incontinence is excused from a small amount of urine on the condition that he has taken complete precaution. They reasoned this by saying that precaution against both the small and the large amounts is difficult and burdensome. And Allah Blessed and Exalted is He said: : This is general in all matters of religion. He mentioned the negation of hardship specifically in purification when He said: . This which the jurists (may Allah have mercy on them) excused is very sound, due to the absence of hardship. That is, we excused a small amount of urine from the one with urinary incontinence, with complete precaution, for the sake of hardship. As the common people say: “Only he who has stepped on the ember feels its heat”, meaning only he who is afflicted with it feels the great hardship in this matter—may Allah protect us and you from it.
Among the benefits of this hadith: The obligation of protecting oneself from all urine, if we take the article “al” to indicate generality. However, this benefit is not correct, because generality does not hold for the Islamic Shari'ah. The point is: Evidence has indicated that the urine of what is eaten is pure. This is the permission of the Prophet (peace and blessings be upon him) for the Bedouins to drink from the urine and milk of camels, and he did not order them to protect themselves from it.
Also, if the urine of camels were impure, drinking it would be forbidden, and it is not permissible to use a forbidden thing for treatment. If someone asks: Why do you not make it general and exclude from it the urine of what is eaten, so that it would include the urine of donkeys, dogs, and the like?
We say: This is possible, but restricting it to the mental concept that people frequently come into contact with is more appropriate. And what is the mental concept that people frequently come into contact with?
Their own urine.
Among the benefits of this hadith: The establishment of the punishment of the grave, based on his saying (peace and blessings be upon him): .
The punishment of the grave is established by the Qur'an and the Sunnah. As for the Qur'an, it is in the saying of Allah the Exalted: : So their exposure to the Fire in the morning and evening is before the Hour, based on his saying: .
And among that is the saying of Allah the Exalted: So what?
, and the original meaning of immediate succession is immediate. I said that because succession may not be immediate, as if it were said: So-and-so married and a child was born to him. It is known that he cannot have a child on the night of the marriage.
And as in the saying of Allah the Exalted: , for the earth does not become green on the morning the rain falls. But this succession is according to what the situation requires, and this is indicated by a circumstance. Otherwise, the original meaning is that succession is immediate.
Now, among the evidence for that is the saying of Allah the Exalted: When is this day?
It means the day of death: . As for the Sunnah, I am allowed to say: The Sunnah is mass-transmitted in this matter, because the Prophet (peace and blessings be upon him) ordered seeking refuge with Allah from four things after the final tashahhud, and he mentioned among them: the punishment of the grave. And the Muslims have continued to supplicate with this in all their prayers. So it is one of the most mass-transmitted and strongest known hadiths.
If someone asks: Does the punishment that occurs in the grave occur on the body or on the soul?
We say: The original ruling is that it is on the soul; this is the original ruling. But it connects to the body, meaning the punishment may connect to the body. For this reason, many sleep visions are mentioned in which the punished ones were found and the effects of the punishment were seen on their bodies. We seek refuge in Allah. Otherwise, the original ruling is that it is on the soul.
If someone asks: Does the punishment of the grave spare one who is burned or drowned in the sea or the like?
The answer is: No, it does not spare him, because we say: The original ruling is that the punishment is on the soul, and the soul does not perish. The soul, since Allah Mighty and Majestic created it, does not perish, but it departs from the body and returns to it on the Day of Resurrection.
Among the benefits of this hadith: The Prophet’s (peace and blessings be upon him) eagerness to protect his Ummah from what harms them, where he said: This indicates the advice of the Messenger (peace and blessings be upon him) to his Ummah. There is no doubt that he is the most advising of creation to creation; there is no doubt in this. And whoever follows his biography knows his advice (peace and blessings be upon him).
And among that, meaning among his advice: He places people in their proper stations. He addresses the young with what their minds require, jokes with them, is gentle with them, and gives them what they want from what Allah has made lawful. He treats the elders with what they deserve, and the middle-aged with what they deserve. There is no doubt that this is part of advice, because if you wanted to treat the greatest of people, for example in status, knowledge, kindness, and virtue, as you treat the lowest of people, people would say: This is foolishness contrary to wisdom. Rather, you place every person in his station. So much so that it is narrated from the Prophet (peace and blessings be upon him) that he said: .
Among the benefits of this hadith: That not protecting oneself from urine is among the major sins, because his saying: indicates by the implication and strength of the speech that whoever does not protect himself from urine will be punished in his grave. This is established by the hadith in *al-Sahihayn* from the hadith of Abdullah ibn Abbas: .
If someone asks: Does not this sinning open the door of obsessive thoughts for some people?
We say: It may open it for one with weak perception. But for the one with strong perception and strong resolve, who connects the evidences to one another, that does not affect him at all. Because some people say, for example: Among the means of protecting oneself from urine is urinating, using a spray, and covering it up, and the like, so that nothing remains in the urinary channels. Some scholars even mentioned strange things: They mentioned that some of them, when they finish urinating, tie a rope to the ceiling, hold onto it, and shake themselves so that nothing remains—may Allah grant us well-being. These are obsessive thoughts of affliction. Some of them bow, and some of them perform wudu.
Yes, all this is because they say: We fear that we have not protected ourselves from urine.
But whoever knows the sources of the Shari'ah and collects the evidences together will see that this is not obligatory, nor even recommended, but rather disliked, if we do not say it is forbidden, because it is an innovation in the religion, and it inflicts harm on the self and anxiety. And if the Prophet (peace and blessings be upon him) said regarding one who finds something in himself: : And he had found circumstances. How much more so for one who has only a suspicion!
Therefore, it is incumbent upon us, students of knowledge, when someone comes to us complaining of this condition, to say: Distract yourself from it, as our imams (may Allah have mercy on them) said. Distract yourself from it, do not turn to it, do not go and say: Let me look to see if there is something or if there is nothing. Some people say: When he feels coldness or feels a suspicion, he says: Let me look, then he goes and squeezes his penis to see if something comes out. But leave all this, leave the obsessive thoughts, and by the permission of Allah, they will go away from you.
Satan is like a dog. If you chase the dog, it barks at you and annoys you with its barking. If you are silent about it, it is silent about you. So it is with Satan. Satan probes the person and looks. If he sees that he is soft and yielding to his obsessive thoughts, he afflicts him with them. And if he sees that he is a determined man, that he has strength, and that he walks in accordance with the Shari'ah, he is unable to overcome him and turns away.