What is the ruling on making a condition at the miqat?
Machine translationRead the Arabic original
The questioner : Regarding the condition, when the Messenger (peace and blessings be upon him) said to Subay'ah bint al-Zubayr... "Make a condition for whoever you encounter in a state of [illness]," is it not absolute, O Shaykh?
The Shaykh : Do you mean for whom it will happen, or for whom it has already happened?
The questioner : I mean a person.
The Shaykh : Listen, listen, answer the question, come on, do you mean for whom it will happen, or for whom it has already happened?
The questioner : For whom it will happen in the future.
The Shaykh : Your question is wrong. Does he know? Does he know that it will happen to him in the future?
The questioner : Do you mean that things do not happen to him that he knows about?
The Shaykh : Then, for whom it has already happened, may Allah guide you. You mean that if he is healthy in body, does he have that right? But if he is sick, where is the one for whom it will happen? This will happen in the future, or are you a foreigner like my story and like the Afghan, hehe, so it is for the future, my brother. But you mean the one for whom it has already happened, like that woman you referred to; she was complaining of illness.
The questioner : Yes, exactly.
The Shaykh : This one, it has already happened to her, it is not that it will happen to her. You distinguish between the past and the present.
The questioner : I mean...
The Shaykh : My brother, do you think I understand what you mean? I understand what you mean, but your intention does not become clear except through precise Arabic expression, as that Arab said, even if he was not a Muslim:
"Indeed, speech is in the heart, *** and the tongue is only made a sign for the heart."
The important point is that many scholars said that this condition is specific to the one who is suffering from illness, because the hadith came on the occasion of this woman who was complaining of illness. But other scholars, I think among them, if my memory does not deceive me, Imam Ahmad and others of the scholars of the Salaf, say that this condition is general for the one who is suffering from illness or not, because it is possible that what may happen to that woman who was complaining of illness may happen to him. So the ruling is general, and this is from the ease of Islam, and praise be to Allah for that. What do you want to say, O Abu 'Abdillah?
The Shaykh : Do you mean for whom it will happen, or for whom it has already happened?
The questioner : I mean a person.
The Shaykh : Listen, listen, answer the question, come on, do you mean for whom it will happen, or for whom it has already happened?
The questioner : For whom it will happen in the future.
The Shaykh : Your question is wrong. Does he know? Does he know that it will happen to him in the future?
The questioner : Do you mean that things do not happen to him that he knows about?
The Shaykh : Then, for whom it has already happened, may Allah guide you. You mean that if he is healthy in body, does he have that right? But if he is sick, where is the one for whom it will happen? This will happen in the future, or are you a foreigner like my story and like the Afghan, hehe, so it is for the future, my brother. But you mean the one for whom it has already happened, like that woman you referred to; she was complaining of illness.
The questioner : Yes, exactly.
The Shaykh : This one, it has already happened to her, it is not that it will happen to her. You distinguish between the past and the present.
The questioner : I mean...
The Shaykh : My brother, do you think I understand what you mean? I understand what you mean, but your intention does not become clear except through precise Arabic expression, as that Arab said, even if he was not a Muslim:
"Indeed, speech is in the heart, *** and the tongue is only made a sign for the heart."
The important point is that many scholars said that this condition is specific to the one who is suffering from illness, because the hadith came on the occasion of this woman who was complaining of illness. But other scholars, I think among them, if my memory does not deceive me, Imam Ahmad and others of the scholars of the Salaf, say that this condition is general for the one who is suffering from illness or not, because it is possible that what may happen to that woman who was complaining of illness may happen to him. So the ruling is general, and this is from the ease of Islam, and praise be to Allah for that. What do you want to say, O Abu 'Abdillah?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.