Is it prescribed to prefer others in acts of devotion and obedience?
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The Shaykh : Yes?
The questioner : O Shaykh, is it prescribed to prefer others in acts of obedience?
The Shaykh : What?
The questioner : Is it prescribed to prefer others in acts of devotion and nearness to Allah?
The Shaykh : How?
The questioner : For example, if someone is in the first row, he gives his place to his companion.
The Shaykh : Say, preferring others.
The questioner : Yes, preferring others.
The Shaykh : As for obligatory acts, it is not permissible; preferring others in obligatory acts is not permissible. For example, a man has water and he is not in a state of ablution, and his companion is in the same situation. If he gives the water to his companion, he will not be able to perform ablution, and if he performs ablution with it, his companion will not be able to perform ablution. In this case, it is not permissible for him to give the water to his companion. Why?
Because it is obligatory for him to use it. Similarly, if a man has a garment and the time for prayer has become tight, and his companion does not have a garment, if he prefers his companion with it, he will pray naked and the time is tight, and if he prays with it, his companion will pray naked. In this case, it is not permissible for him to prefer his companion. As for non-obligatory acts, if he sees a benefit in it, there is no harm. For example, if his father comes and he delays from the first row so that his father can enter, and he knows that his father will be pleased if he does this for him, then yes, he should prefer him. But if there is no benefit in it, he should not prefer him. Is that clear?
The questioner : O Shaykh, may Allah preserve you, it is well known, O Shaykh!
The Shaykh : What?
The questioner : It is well known, O Shaykh, that financial maintenance from the husband to his wife is obligatory.
The Shaykh : Yes.
The questioner : But the author of *Al-Zad* says: "And maintenance is not obligatory except for a physician and the like". Is this correct, O Shaykh?
The Shaykh : The one who has a speech, may Allah reward you with good, leaves the assembly; we do not allow him to speak, yes?
The questioner : O Shaykh, is it prescribed to prefer others in acts of obedience?
The Shaykh : What?
The questioner : Is it prescribed to prefer others in acts of devotion and nearness to Allah?
The Shaykh : How?
The questioner : For example, if someone is in the first row, he gives his place to his companion.
The Shaykh : Say, preferring others.
The questioner : Yes, preferring others.
The Shaykh : As for obligatory acts, it is not permissible; preferring others in obligatory acts is not permissible. For example, a man has water and he is not in a state of ablution, and his companion is in the same situation. If he gives the water to his companion, he will not be able to perform ablution, and if he performs ablution with it, his companion will not be able to perform ablution. In this case, it is not permissible for him to give the water to his companion. Why?
Because it is obligatory for him to use it. Similarly, if a man has a garment and the time for prayer has become tight, and his companion does not have a garment, if he prefers his companion with it, he will pray naked and the time is tight, and if he prays with it, his companion will pray naked. In this case, it is not permissible for him to prefer his companion. As for non-obligatory acts, if he sees a benefit in it, there is no harm. For example, if his father comes and he delays from the first row so that his father can enter, and he knows that his father will be pleased if he does this for him, then yes, he should prefer him. But if there is no benefit in it, he should not prefer him. Is that clear?
The questioner : O Shaykh, may Allah preserve you, it is well known, O Shaykh!
The Shaykh : What?
The questioner : It is well known, O Shaykh, that financial maintenance from the husband to his wife is obligatory.
The Shaykh : Yes.
The questioner : But the author of *Al-Zad* says: "And maintenance is not obligatory except for a physician and the like". Is this correct, O Shaykh?
The Shaykh : The one who has a speech, may Allah reward you with good, leaves the assembly; we do not allow him to speak, yes?