and then splash onto his garment, thigh, or the like. In such a case, we say: it is preferable for him to move elsewhere in order to avert this harm. Moreover, matters such as these may give rise to misgivings.
But if he does not fear this—as is the case in restrooms nowadays—then he need not move.
It is disliked for him to enter carrying something containing the remembrance of Allah Most High.
His statement, “It is disliked for him to enter carrying something containing the remembrance of Allah Most High”: the pronoun in “his entering” refers to the person relieving himself, though it may also refer to the privy. What is meant here by the remembrance of Allah is the name of Allah, not the well-known form of dhikr (remembrance), because they cited as evidence the hadith of Anas, may Allah be pleased with him, that when the Prophet, blessings and peace be upon him, entered the privy, he would remove his ring (1), because it was engraved with: “Muhammad, the Messenger of Allah,”
(1) Narrated by Abu Dawud, Book of Purification, chapter: A ring bearing the remembrance of Allah worn when entering the privy, no. 19; al-Tirmidhi, Book of Dress, chapter: What has been reported concerning wearing a ring on the right hand, no. 1746; Ibn Majah, Book of Purification, chapter: Mentioning Allah in the privy and wearing a ring therein, no. 303; and al-Hakim, 1/187.
Al-Tirmidhi said: “Hasan sahih gharib.” Tuhfat al-Ashraf, no. 1512.
Al-Hakim said: “Sahih according to the conditions of the two Shaykhs.” Both assessments are open to criticism, for the hadith is defective and weak, as held by the majority.
Abu Dawud said: “This is a munkar hadith.”
Al-Nasai said: “This hadith is not preserved.” Tuhfat al-Ashraf, no. 1512.
Al-Nawawi said: “Abu Dawud, al-Nasai, al-Bayhaqi, and the majority deemed it weak; al-Tirmidhi’s statement that it is hasan is refuted.” Al-Khulasah, no. 329.
Ibn Hajar said: “It is defective.” Bulugh al-Maram, no. 86.
See also: Tahdhib al-Sunan, 1/26; al-Muharrar, no. 92; al-Talkhis al-Habir, no. 140.