Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
We have previously discussed the first right mentioned in this hadith, the hadith of Abu Hurayrah (may Allah be pleased with him), in which the Prophet (peace and blessings be upon him) said:Sahih al-Bukhari 1240 , and the other hadith mentions six: Sahih Muslim 2162b , and we explained the rulings of giving and returning the greeting.
As for the second right: it is visiting the sick. When a person falls ill and is confined to his home, he has a right over his Muslim brothers that they visit him and remind him of what he should be reminded of, such as repentance, making a will, increasing the remembrance of Allah, seeking forgiveness, reciting the Qur'an, and other righteous deeds. They should also pray for his recovery, for example by saying: "No harm, it is a purification, if Allah wills," and the like.
Visiting the sick is a collective obligation (fard kifayah); the Muslims must visit their brother, and if one of them visits him, the obligation is fulfilled. It may become an individual obligation (fard 'ayn) if the sick person is a relative, as visiting relatives is considered maintaining family ties, and maintaining family ties is obligatory, so it becomes an individual obligation.
Know that the scholars (may Allah have mercy on them) mentioned etiquettes for visiting the sick, among which is: not to talk too much with him, asking "How are you?" "How is your condition?" "How is your sleep?" "How is your eating?" and the like, unless he finds comfort in this and is pleased by it. If he is annoyed—because some patients are annoyed and do not like anyone to talk much with them—then you should not prolong the conversation with him or annoy him with questions.
They also said: It should not be prolonged to stay with him for a long time, because he may have a need with his family or within himself, and he may not like anyone to sit with him for a long time, unless you know that he finds comfort in this and is happy, in which case you should look at what is in the interest.
They said: It is also not desirable to visit him at times when sleep and rest are the norm, such as the midday nap and the night, and the like, because that annoys him and makes things difficult for him. Rather, it should be in the morning and in the evening, according to what the situation requires.
They said: It is also not desirable to visit him too often, such that you come to him in the morning and in the evening, unless the need requires it.
The summary is: The one visiting the sick should consider the interest in everything he says to the sick person and in everything he leaves out. Then, if the illness is of a kind where it is known that it has a specific cure, he should mention this medicine to him, because medicine is permissible, and in fact, it is a recommended practice (sunnah) if its benefit is expected and it is the predominant opinion, because the Prophet (peace and blessings be upon him) said:Sunan Abi Dawud 3874Da'if (Al-Albani) .
Similarly, he should ask him how he prays? Because many sick people do not know whether they should pray with water or with dry ablution (tayammum)? And whether they should pray every prayer in its time or combine them? Because this is an important matter that may be hidden from some sick people.
Some sick people even think that if combining prayers is permissible for them, then shortening prayers is also permissible for them while they are in their own country. This is one of the things to be careful about. Yes, if the sick person is a traveler in a hospital in a place other than his country, he may shorten and combine. But if he is in his own country, he does not shorten. However, if it is difficult for him to pray every prayer in its time, he may combine them even if he is in his own country, but it is combining without shortening, because combining and shortening do not necessarily go together. Shortening may be prescribed without combining, combining may be prescribed without shortening, and both may be prescribed. So, the traveler for whom it is difficult to pray every prayer in its time, such that the journey has become arduous for him, is prescribed combining and shortening. The resident traveler is prescribed shortening without combining, and if he combines, there is no harm. The resident for whom prayer in every time is difficult is prescribed combining without shortening. And Allah grants success.
The reader: The author (may Allah have mercy on him) quoted: "Riyad as-Salihin 895 " .
We have previously discussed the first right mentioned in this hadith, the hadith of Abu Hurayrah (may Allah be pleased with him), in which the Prophet (peace and blessings be upon him) said:
The rights of a Muslim on the Muslims are five: to respond to the
حق المسلم على المسلم خمس : رد السلامWhen you meet him, offer him greetings
إذا لقيته فسلم عليهAs for the second right: it is visiting the sick. When a person falls ill and is confined to his home, he has a right over his Muslim brothers that they visit him and remind him of what he should be reminded of, such as repentance, making a will, increasing the remembrance of Allah, seeking forgiveness, reciting the Qur'an, and other righteous deeds. They should also pray for his recovery, for example by saying: "No harm, it is a purification, if Allah wills," and the like.
Visiting the sick is a collective obligation (fard kifayah); the Muslims must visit their brother, and if one of them visits him, the obligation is fulfilled. It may become an individual obligation (fard 'ayn) if the sick person is a relative, as visiting relatives is considered maintaining family ties, and maintaining family ties is obligatory, so it becomes an individual obligation.
Know that the scholars (may Allah have mercy on them) mentioned etiquettes for visiting the sick, among which is: not to talk too much with him, asking "How are you?" "How is your condition?" "How is your sleep?" "How is your eating?" and the like, unless he finds comfort in this and is pleased by it. If he is annoyed—because some patients are annoyed and do not like anyone to talk much with them—then you should not prolong the conversation with him or annoy him with questions.
They also said: It should not be prolonged to stay with him for a long time, because he may have a need with his family or within himself, and he may not like anyone to sit with him for a long time, unless you know that he finds comfort in this and is happy, in which case you should look at what is in the interest.
They said: It is also not desirable to visit him at times when sleep and rest are the norm, such as the midday nap and the night, and the like, because that annoys him and makes things difficult for him. Rather, it should be in the morning and in the evening, according to what the situation requires.
They said: It is also not desirable to visit him too often, such that you come to him in the morning and in the evening, unless the need requires it.
The summary is: The one visiting the sick should consider the interest in everything he says to the sick person and in everything he leaves out. Then, if the illness is of a kind where it is known that it has a specific cure, he should mention this medicine to him, because medicine is permissible, and in fact, it is a recommended practice (sunnah) if its benefit is expected and it is the predominant opinion, because the Prophet (peace and blessings be upon him) said:
so treat yourselves medically, but use nothing unlawful.
تداووا ولا تداووا بحرامSimilarly, he should ask him how he prays? Because many sick people do not know whether they should pray with water or with dry ablution (tayammum)? And whether they should pray every prayer in its time or combine them? Because this is an important matter that may be hidden from some sick people.
Some sick people even think that if combining prayers is permissible for them, then shortening prayers is also permissible for them while they are in their own country. This is one of the things to be careful about. Yes, if the sick person is a traveler in a hospital in a place other than his country, he may shorten and combine. But if he is in his own country, he does not shorten. However, if it is difficult for him to pray every prayer in its time, he may combine them even if he is in his own country, but it is combining without shortening, because combining and shortening do not necessarily go together. Shortening may be prescribed without combining, combining may be prescribed without shortening, and both may be prescribed. So, the traveler for whom it is difficult to pray every prayer in its time, such that the journey has become arduous for him, is prescribed combining and shortening. The resident traveler is prescribed shortening without combining, and if he combines, there is no harm. The resident for whom prayer in every time is difficult is prescribed combining without shortening. And Allah grants success.
The reader: The author (may Allah have mercy on him) quoted: "