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 is about to 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 is about to happen, or for whom it has already happened?
The questioner : For whom it is about to happen.
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 befall him, meaning he knows them?
The Shaykh : So, 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 is about to happen? This is about the future, or are you a foreigner like my story and like the Afghan, hehe, 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.
The questioner : Yes, exactly.
The Shaykh : This one, it has already happened to her, it is not about to happen to her. You distinguish between the past and the present.
The questioner : ...
The Shaykh : My brother, do you think I understand what you intend? I understand what you intend, but your intention does not appear 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 thing is that many scholars said that this condition is specific to the one who is sick, because the hadith came on the occasion of this sick woman. But other scholars, I think among them, if my memory does not fail me, Imam Ahmad and others from the scholars of the Salaf, say that this condition is general for the one who is sick or not sick, because it is possible that what may befall that sick woman may befall 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 is about to 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 is about to happen, or for whom it has already happened?
The questioner : For whom it is about to happen.
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 befall him, meaning he knows them?
The Shaykh : So, 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 is about to happen? This is about the future, or are you a foreigner like my story and like the Afghan, hehe, 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.
The questioner : Yes, exactly.
The Shaykh : This one, it has already happened to her, it is not about to happen to her. You distinguish between the past and the present.
The questioner : ...
The Shaykh : My brother, do you think I understand what you intend? I understand what you intend, but your intention does not appear 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 thing is that many scholars said that this condition is specific to the one who is sick, because the hadith came on the occasion of this sick woman. But other scholars, I think among them, if my memory does not fail me, Imam Ahmad and others from the scholars of the Salaf, say that this condition is general for the one who is sick or not sick, because it is possible that what may befall that sick woman may befall 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?