Benefits of the Hadith: (… from al-Bara' (may Allah be pleased with him), who said
Machine translationRead the Arabic original
The Shaykh : The point at issue is his statement: "and red muthar". But is the intended meaning the general category of muthar, with the specification to red because that is the common practice? It is known among the scholars of legal theory that if a qualifier is for the purpose of specifying the common practice, it has no legal implication (mafhum).
Or is the intended meaning red muthar specifically, because they are made by the disbelievers? That is, the disbelievers are the ones who select and use these specific muthar. Both possibilities are conceivable. Imitating the disbelievers is certainly forbidden, and excessive luxury and extravagance are also forbidden. So if there are red muthar that do not involve luxury, are not soft or smooth, and do not involve imitation, it appears that the prohibition does not include them.
For this reason, today there are red items in some cars, the seats that are ridden on, and there are also red sofas in some places. If these are not of the type that is specific to the disbelievers and do not constitute excessive luxury, then the prohibition is lifted.
As for what the Messenger (peace and blessings be upon him) commanded, it is visiting the sick.
Visiting the sick is a recommended practice (sunnah), and it has been said that it is a collective obligation (fard kifayah). This is the correct view: that visiting the sick is a collective obligation, and if we know that a Muslim has not been visited by anyone, it becomes obligatory for us to visit him, because it is among the rights of Muslims over one another. How can your Muslim brother be sick in his home, with no one visiting him, no one from the Muslims visiting him? This is contrary to the Islamic guidance.
And the sick person is mentioned in general terms. Does this include every illness? Or the illness for which it is customary to visit the patient? The latter. Not every illness. Also, we were commanded to follow funeral processions. Following funeral processions.
Or is the intended meaning red muthar specifically, because they are made by the disbelievers? That is, the disbelievers are the ones who select and use these specific muthar. Both possibilities are conceivable. Imitating the disbelievers is certainly forbidden, and excessive luxury and extravagance are also forbidden. So if there are red muthar that do not involve luxury, are not soft or smooth, and do not involve imitation, it appears that the prohibition does not include them.
For this reason, today there are red items in some cars, the seats that are ridden on, and there are also red sofas in some places. If these are not of the type that is specific to the disbelievers and do not constitute excessive luxury, then the prohibition is lifted.
As for what the Messenger (peace and blessings be upon him) commanded, it is visiting the sick.
Visiting the sick is a recommended practice (sunnah), and it has been said that it is a collective obligation (fard kifayah). This is the correct view: that visiting the sick is a collective obligation, and if we know that a Muslim has not been visited by anyone, it becomes obligatory for us to visit him, because it is among the rights of Muslims over one another. How can your Muslim brother be sick in his home, with no one visiting him, no one from the Muslims visiting him? This is contrary to the Islamic guidance.
And the sick person is mentioned in general terms. Does this include every illness? Or the illness for which it is customary to visit the patient? The latter. Not every illness. Also, we were commanded to follow funeral processions. Following funeral processions.