Q) What is the reward for i’tikaaf?
A) Praise be to Allaah.
I’tikaaf is prescribed in Islam and it is an act of worship that draws one closer to Allaah. See Question no. (48999)
Once this is established, there are many ahaadeeth which encourage us to draw closer to Allaah by doing naafil acts of worship. The general meaning of these ahaadeeth includes all kinds of worship, including i’tikaaf.
For example, there is the hadeeth qudsi in which Allaah says: “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari, 6502.
Secondly:
There are several ahaadeeth which speak of the virtue of i’tikaaf and describe its reward, but they are all weak (da’eef) or fabricated (mawdoo’).
Abu Dawood said: I said to Ahmad (i.e., Imam Ahmad ibn Hanbal): Do you know anything about the virtue of i’tikaaf? He said: No, except something weak. Masaa’il Abi Dawood, p. 96.
These ahaadeeth include the following:
1 – Ibn Maajah (1781) narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the person who observes i’tikaaf: “He is refraining from sin and he will be given a reward like that of one who does all kinds of good deeds.” This was classed as da’eef by al-Albaani in Da’eef Ibn Maajah.
2 – al-Tabaraani, al-Haakim and al-Bayhaqi narrated the following from Ibn ‘Abbaas, which they classed as da’eef: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for one day seeking thereby the Face of Allaah, Allaah will place between him and the Fire three ditches wider than the distance between the east and the west.” This was classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah, 5345.
3 – al-Daylami narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf out of faith and in the hope of reward will be forgiven his previous sins.” Classed as da’eef by al-Albaani in Da’eef al-Jaami’, 5442.
4 – Al-Bayhaqi narrated the following report from al-Husayn ibn ‘Ali (may Allaah be pleased with him), which he classed as da’eef: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for ten days in Ramadaan, that will be equivalent to two Hajjs and two ‘Umrahs. This was mentioned by al-Albaani in al-Silsilah al-Da’eefah (518) where he said: it is mawdoo’ (fabricated).
Islam Q&A
Tuesday, September 23, 2008
Are there any saheeh ahaadeeth which speak of the ransoming of the living and the dead during Ramadaan?
Q) I heard from someone that Allaah ransoms just one of the dead Muslims every night, and that He does not ransom any of the living except on the last night of Ramadaan, when He ransoms the same number as the number of dead whom He ransomed during the month. Is this true?
A) Praise be to Allaah.
After researching the matter, we did not find any ahaadeeth which say such a thing.
There are ahaadeeth which say that Allaah ransoms people from the Fire during Ramadaan, and that happens every night.
Some of these ahaadeeth are saheeh (sound), some are da’eef (weak), and some are mawdoo’ (fabricated).
Among the saheeh ahaadeeth which speak of that are the following:
1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allaah has people whom He frees (from the Fire), and that happens every day.”
Narrated by al-Tirmidhi, 682; Ibn Maajah, 1642; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 759.
2 – It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “At every breaking of the fast Allaah has people whom He redeems from the Fire, and that happens every night.”
Narrated by Ahmad, 21698; Ibn Maajah, 1643; classed as saheeh by Shaykh al-Albaani in Saheeh Ibn Maajah.
The da’eef (weak) and mawdoo’ (fabricated) ahaadeeth that have been narrated on this topic include the following:
1 – The report narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, Allaah looks at His creation, and if Allaah looks at a person He will never punish him. And every day Allaah has one thousand thousand whom He ransoms from the Fire. On the twenty-ninth night Allaah ransoms a number equivalent to the number whom He has already ransomed during the entire month.”
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 591 and al-Silsilah al-Da’eefah, 5468.
2 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Paradise is scented with incense and adorned throughout the year, in preparation for the beginning of the month of Ramadaan. On the first night of the month of Ramadaan, a wind called al-matheerah comes from beneath the Throne… And on each day of the month of Ramadaan at the time of breaking the fast, Allaah has one thousand thousand whom He ransoms from the Fire, all of whom deserved to go to Hell. And on the last day of the month of Ramadaan, Allaah ransoms on that day a number equivalent to all those whom He ransomed from the beginning of the month to the end.
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 594.
3 – It was narrated that al-Hasan said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every night of Ramadaan Allaah has six hundred thousand whom He ransoms from the Fire. And on the last night Allaah ransoms a number equivalent to those whom He has already ransomed.”
This is a da’eef hadeeth. See Da’eef al-Targheeb, 598.
Islam Q&A
A) Praise be to Allaah.
After researching the matter, we did not find any ahaadeeth which say such a thing.
There are ahaadeeth which say that Allaah ransoms people from the Fire during Ramadaan, and that happens every night.
Some of these ahaadeeth are saheeh (sound), some are da’eef (weak), and some are mawdoo’ (fabricated).
Among the saheeh ahaadeeth which speak of that are the following:
1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allaah has people whom He frees (from the Fire), and that happens every day.”
Narrated by al-Tirmidhi, 682; Ibn Maajah, 1642; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 759.
2 – It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “At every breaking of the fast Allaah has people whom He redeems from the Fire, and that happens every night.”
Narrated by Ahmad, 21698; Ibn Maajah, 1643; classed as saheeh by Shaykh al-Albaani in Saheeh Ibn Maajah.
The da’eef (weak) and mawdoo’ (fabricated) ahaadeeth that have been narrated on this topic include the following:
1 – The report narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, Allaah looks at His creation, and if Allaah looks at a person He will never punish him. And every day Allaah has one thousand thousand whom He ransoms from the Fire. On the twenty-ninth night Allaah ransoms a number equivalent to the number whom He has already ransomed during the entire month.”
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 591 and al-Silsilah al-Da’eefah, 5468.
2 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Paradise is scented with incense and adorned throughout the year, in preparation for the beginning of the month of Ramadaan. On the first night of the month of Ramadaan, a wind called al-matheerah comes from beneath the Throne… And on each day of the month of Ramadaan at the time of breaking the fast, Allaah has one thousand thousand whom He ransoms from the Fire, all of whom deserved to go to Hell. And on the last day of the month of Ramadaan, Allaah ransoms on that day a number equivalent to all those whom He ransomed from the beginning of the month to the end.
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 594.
3 – It was narrated that al-Hasan said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every night of Ramadaan Allaah has six hundred thousand whom He ransoms from the Fire. And on the last night Allaah ransoms a number equivalent to those whom He has already ransomed.”
This is a da’eef hadeeth. See Da’eef al-Targheeb, 598.
Islam Q&A
Is it permissible to read from the computer during Taraweeh prayers?
Q) Is it permissible to read the Holy Qur’aan from the computer whilst performing Taraweeh prayers?
A) Praise be to Allaah.
Reading from the computer whilst praying comes under the same rulings as reading from the Mus-haf whilst praying. This is a well known issue concerning which there is a difference of opinion among the scholars. The Shaafa’is and Hanbalis regard it as permissible, but Abu Haneefah was of the view that their prayer is invalidated if one reads from the Mus-haf.
It says in al-Mawsoo’ah al-Fiqhiyyah (33/57, 58):
The Shaafa’is and Hanbalis are of the view that it is permissible to read from the Mus-haf whilst praying. Imam Ahmad said: There is nothing wrong with a person leading the people in praying qiyaam (taraweeh) whilst looking at the Mus-haf. It was said to him: What about the obligatory prayers? He said: I have not heard anything concerning that.
Al-Zuhri was asked about a man who read from the Mus-haf during Ramadaan. He said: The best of us used to read from the Mus-haf.
In the commentary on Rawd al-Taalib by Shaykh Zakariya al-Ansaari it says: If he reads from the Mus-haf and turns the pages occasionally it does not invalidate the prayer, because this is a slight movement or is not ongoing, and does not distract one. A little of a movement of which a lot would invalidate the prayer, if done deliberately with no need, is makrooh.
Abu Haneefah was of the view that the prayer is invalidated if one reads from the Mus-haf in all cases, whether it is a little or a lot, whether one is leading the prayer or praying alone, whether one is unversed and can only recite from it or not, and they mentioned that Abu Haneefah had two reasons for regarding it as invalid:
1. That holding the Mus-haf, looking at it and turning the pages is a lot of movement
2. That he is being prompted by the Mus-haf, so it is as if he is being prompted by someone else, and it makes no difference in this case whether the Mus-haf is placed on a stand or held in the hand. But with regard to the first reason, it makes a difference.
He excluded from that the case where a person had memorized what he is reciting and he recites without holding the Mus-haf. In that case it does not invalidate his prayer because this reading is counted as helping him to remember what he has memorized and is not regarded as being prompted by the Mus-haf; merely looking without holding it does not invalidate the prayer.
Two of our companions – Abu Yoosuf and Muhammad – were of the view that it is makrooh to read from the Mus-haf if the intention is to imitate the people of the Book. End quote.
The view that it is permissible is the view which is stated in fatwas of the Standing Committee for Issuing Fatwas, Shaykh al-‘Uthaymeen and Shaykh ‘Abd-Allaah al-Jibreen.
See the answer to question no. 1255 and 69670.
Undoubtedly it is better that the people should only be led in prayer by one who has memorized the book of Allaah, and can recite from memory.
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is reading from the Mus-haf better than reciting from memory? We hope you can advise us.
He replied:
With regard to reading Qur’aan outside of prayer, reading from the Mus-haf is better, because it is a more accurate recitation. But if reciting from memory will help him to focus more, then he should recite from memory.
With regard to prayer, it is better to recite from memory, because if he recites from the Mus-haf he will do repeated movements by holding the Mus-haf, putting it down, turning the pages and looking at the letters; thus he will miss out on placing the right hand over the left on the chest whilst standing, and he may miss out on spreading the arms when bowing and prostrating if he puts the Mus-haf under his arm. Hence we prefer that the worshipper should recite Qur’aan from memory whilst praying rather than reading from the Mus-haf. End quote.
Al-Muntaqa min Fataawa al-Fawzaan (2/35, question no. 16).
See also the words of Shaykh al-Uthaymeen in the answer to question no. 3465.
One of the negative aspects of reading from the Mus-haf – or from the computer or cell phone – whilst praying is that it deadens the imam’s interest in memorizing Qur’aan, and ends his desire to memorize it. If he knows that he can open the Mus-haf whilst praying, or look at the computer or cell phone, he will not devote time to memorizing the Book of Allaah, and he will not be eager to memorize it well. You should strive to memorize the Book of Allaah and recite it by heart whilst praying.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Reading from the computer whilst praying comes under the same rulings as reading from the Mus-haf whilst praying. This is a well known issue concerning which there is a difference of opinion among the scholars. The Shaafa’is and Hanbalis regard it as permissible, but Abu Haneefah was of the view that their prayer is invalidated if one reads from the Mus-haf.
It says in al-Mawsoo’ah al-Fiqhiyyah (33/57, 58):
The Shaafa’is and Hanbalis are of the view that it is permissible to read from the Mus-haf whilst praying. Imam Ahmad said: There is nothing wrong with a person leading the people in praying qiyaam (taraweeh) whilst looking at the Mus-haf. It was said to him: What about the obligatory prayers? He said: I have not heard anything concerning that.
Al-Zuhri was asked about a man who read from the Mus-haf during Ramadaan. He said: The best of us used to read from the Mus-haf.
In the commentary on Rawd al-Taalib by Shaykh Zakariya al-Ansaari it says: If he reads from the Mus-haf and turns the pages occasionally it does not invalidate the prayer, because this is a slight movement or is not ongoing, and does not distract one. A little of a movement of which a lot would invalidate the prayer, if done deliberately with no need, is makrooh.
Abu Haneefah was of the view that the prayer is invalidated if one reads from the Mus-haf in all cases, whether it is a little or a lot, whether one is leading the prayer or praying alone, whether one is unversed and can only recite from it or not, and they mentioned that Abu Haneefah had two reasons for regarding it as invalid:
1. That holding the Mus-haf, looking at it and turning the pages is a lot of movement
2. That he is being prompted by the Mus-haf, so it is as if he is being prompted by someone else, and it makes no difference in this case whether the Mus-haf is placed on a stand or held in the hand. But with regard to the first reason, it makes a difference.
He excluded from that the case where a person had memorized what he is reciting and he recites without holding the Mus-haf. In that case it does not invalidate his prayer because this reading is counted as helping him to remember what he has memorized and is not regarded as being prompted by the Mus-haf; merely looking without holding it does not invalidate the prayer.
Two of our companions – Abu Yoosuf and Muhammad – were of the view that it is makrooh to read from the Mus-haf if the intention is to imitate the people of the Book. End quote.
The view that it is permissible is the view which is stated in fatwas of the Standing Committee for Issuing Fatwas, Shaykh al-‘Uthaymeen and Shaykh ‘Abd-Allaah al-Jibreen.
See the answer to question no. 1255 and 69670.
Undoubtedly it is better that the people should only be led in prayer by one who has memorized the book of Allaah, and can recite from memory.
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is reading from the Mus-haf better than reciting from memory? We hope you can advise us.
He replied:
With regard to reading Qur’aan outside of prayer, reading from the Mus-haf is better, because it is a more accurate recitation. But if reciting from memory will help him to focus more, then he should recite from memory.
With regard to prayer, it is better to recite from memory, because if he recites from the Mus-haf he will do repeated movements by holding the Mus-haf, putting it down, turning the pages and looking at the letters; thus he will miss out on placing the right hand over the left on the chest whilst standing, and he may miss out on spreading the arms when bowing and prostrating if he puts the Mus-haf under his arm. Hence we prefer that the worshipper should recite Qur’aan from memory whilst praying rather than reading from the Mus-haf. End quote.
Al-Muntaqa min Fataawa al-Fawzaan (2/35, question no. 16).
See also the words of Shaykh al-Uthaymeen in the answer to question no. 3465.
One of the negative aspects of reading from the Mus-haf – or from the computer or cell phone – whilst praying is that it deadens the imam’s interest in memorizing Qur’aan, and ends his desire to memorize it. If he knows that he can open the Mus-haf whilst praying, or look at the computer or cell phone, he will not devote time to memorizing the Book of Allaah, and he will not be eager to memorize it well. You should strive to memorize the Book of Allaah and recite it by heart whilst praying.
And Allaah knows best.
Islam Q&A
Which is more important, repeating the word of the adhaan or hastening to break the fast?
Q) Its said that we should listen to azan.but what about a person whois breaking his fast on hearing magrib azan?is he exempted as he is having food to break fast?similarly abot having sahri during fajr azan?
A) Praise be to Allaah.
The scholars differed concerning the ruling on repeating after the muezzin and repeating the words of the adhaan. The correct view – which is the view of the majority of scholars – is that repeating it is mustahabb, not obligatory. This is the view of the Maalikis, Shaafa’is and Hanbalis.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/127):
Our view is that repeating (the words of the adhaan) is Sunnah, not obligatory. This is the view of the majority of scholars. Al-Tahhaawi narrated that some of the salaf held a different view and said that it is obligatory. End quote.
In al-Mughni (1/256) it is narrated that Imam Ahmad said: If he does not repeat his words there is nothing wrong with that. End quote.
This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him) to Maalik ibn al-Huwayrith and those who were with him: “When the time for prayer comes, let one of you give the adhaan and let the oldest of you lead you in prayer.”
This indicates that repeating the words of the adhaan is not obligatory. This conclusion is based on the fact that the Prophet (peace and blessings of Allaah be upon him) was teaching them, and in this case there was a need to explain everything they needed to know. This delegation of people may not have had any knowledge of what the Prophet (peace and blessings of Allaah be upon him) said about repeating the words of the adhaan, and the fact that the Prophet (peace and blessings of Allaah be upon him) did not mention it, even though there may have been a need to explain it to them, and this delegation stayed with him for twenty days then left, indicates that repeating the words of the adhaan is not obligatory. This is the most correct view. End quote from al-Sharh al-Mumti’ (2/75).
Maalik narrated in al-Muwatta’ (1/103) from Ibn Shihaab that Tha’labah ibn Abi Maalik al-Qurazi told him: At the time of ‘Umar ibn al-Khattaab they would pray on Friday until ‘Umar came out. When ‘Umar came out and sat on the minbar and the muezzin gave the adhaan, Tha’labah said: We would sit and talk, then when the muezzins fell silent and ‘Umar stood up to deliver the khutbah, we would listen attentively and none of us would speak.
Ibn Shihaab said: When the imam comes out, prayer should stop, and when he speaks, speaking should stop.
Shaykh al-Albaani (may Allaah have mercy on him) said in Tamaam al-Minnah (340):
This report indicates that it is not obligatory to repeat the words of the muezzin, because what was done at the time of ‘Umar was that people spoke during the adhaan, and ‘Umar did not say anything about that. I have often been asked about the evidence that repeating the words of the adhaan is not obligatory, and I have replied in this manner. End quote.
Based on the above, there is no sin on the one who does not repeat the words of the muezzin, whether that is because he is busy with eating or anything else. But by doing that he is missing out on a great reward with Allaah.
Muslim (385) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the muezzin says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great),’ and one of you says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great)’; then he says, ‘Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah),’ and you say, ‘Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)’; then he says, ‘Ashhadu anna Muhammadan rasool-Allaah (I bear witness that Muhammad is the Messenger of Allaah),’ and you say, ‘Ashhadu anna Muhammadan rasool-Allaah (I bear witness that Muhammad is the Messenger of Allaah)’; then he says, ‘Hayya ‘ala’l-salaah (Come to prayer),’ and you say, ‘La hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah)’; then he says, ‘Hayya ‘ala’l-falaah (Come to prosperity),’ and you say, ‘Laa hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah)’; then he says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great),’ and you say, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great)’; then he says, ‘Laa ilaaha ill-Allaah (There is no god but Allaah),’ and one of you says, ‘Laa ilaaha ill-Allaah (There is no god but Allaah),’ from the heart, he will enter Paradise.”
There is no conflict between hastening to break the fast and repeating the words of the muezzin. The fasting person can hasten to break his fast as soon as the sun has set, and at the same time he can repeat the words of the muezzin. Then he will have attained both virtues, the virtue of hastening to break the fast and the virtue of repeating the words of the muezzin.
People from ancient times until now have always spoken whilst eating; they do not think that eating keeps them from speaking. But it should be noted that hastening to break the fast may be done by eating anything, even if it is something small like a date or drinking water. It does not mean that he should eat until he is full.
The same applies if the adhaan for Fajr is given when one is eating sahoor; he can combine the two without difficulty.
But if the muezzin gives the adhaan for Fajr after the time for it begins, then one must stop eating and drinking when the adhaan is heard.
See also the answer to question no. 66202.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The scholars differed concerning the ruling on repeating after the muezzin and repeating the words of the adhaan. The correct view – which is the view of the majority of scholars – is that repeating it is mustahabb, not obligatory. This is the view of the Maalikis, Shaafa’is and Hanbalis.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/127):
Our view is that repeating (the words of the adhaan) is Sunnah, not obligatory. This is the view of the majority of scholars. Al-Tahhaawi narrated that some of the salaf held a different view and said that it is obligatory. End quote.
In al-Mughni (1/256) it is narrated that Imam Ahmad said: If he does not repeat his words there is nothing wrong with that. End quote.
This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him) to Maalik ibn al-Huwayrith and those who were with him: “When the time for prayer comes, let one of you give the adhaan and let the oldest of you lead you in prayer.”
This indicates that repeating the words of the adhaan is not obligatory. This conclusion is based on the fact that the Prophet (peace and blessings of Allaah be upon him) was teaching them, and in this case there was a need to explain everything they needed to know. This delegation of people may not have had any knowledge of what the Prophet (peace and blessings of Allaah be upon him) said about repeating the words of the adhaan, and the fact that the Prophet (peace and blessings of Allaah be upon him) did not mention it, even though there may have been a need to explain it to them, and this delegation stayed with him for twenty days then left, indicates that repeating the words of the adhaan is not obligatory. This is the most correct view. End quote from al-Sharh al-Mumti’ (2/75).
Maalik narrated in al-Muwatta’ (1/103) from Ibn Shihaab that Tha’labah ibn Abi Maalik al-Qurazi told him: At the time of ‘Umar ibn al-Khattaab they would pray on Friday until ‘Umar came out. When ‘Umar came out and sat on the minbar and the muezzin gave the adhaan, Tha’labah said: We would sit and talk, then when the muezzins fell silent and ‘Umar stood up to deliver the khutbah, we would listen attentively and none of us would speak.
Ibn Shihaab said: When the imam comes out, prayer should stop, and when he speaks, speaking should stop.
Shaykh al-Albaani (may Allaah have mercy on him) said in Tamaam al-Minnah (340):
This report indicates that it is not obligatory to repeat the words of the muezzin, because what was done at the time of ‘Umar was that people spoke during the adhaan, and ‘Umar did not say anything about that. I have often been asked about the evidence that repeating the words of the adhaan is not obligatory, and I have replied in this manner. End quote.
Based on the above, there is no sin on the one who does not repeat the words of the muezzin, whether that is because he is busy with eating or anything else. But by doing that he is missing out on a great reward with Allaah.
Muslim (385) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the muezzin says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great),’ and one of you says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great)’; then he says, ‘Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah),’ and you say, ‘Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)’; then he says, ‘Ashhadu anna Muhammadan rasool-Allaah (I bear witness that Muhammad is the Messenger of Allaah),’ and you say, ‘Ashhadu anna Muhammadan rasool-Allaah (I bear witness that Muhammad is the Messenger of Allaah)’; then he says, ‘Hayya ‘ala’l-salaah (Come to prayer),’ and you say, ‘La hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah)’; then he says, ‘Hayya ‘ala’l-falaah (Come to prosperity),’ and you say, ‘Laa hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah)’; then he says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great),’ and you say, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great)’; then he says, ‘Laa ilaaha ill-Allaah (There is no god but Allaah),’ and one of you says, ‘Laa ilaaha ill-Allaah (There is no god but Allaah),’ from the heart, he will enter Paradise.”
There is no conflict between hastening to break the fast and repeating the words of the muezzin. The fasting person can hasten to break his fast as soon as the sun has set, and at the same time he can repeat the words of the muezzin. Then he will have attained both virtues, the virtue of hastening to break the fast and the virtue of repeating the words of the muezzin.
People from ancient times until now have always spoken whilst eating; they do not think that eating keeps them from speaking. But it should be noted that hastening to break the fast may be done by eating anything, even if it is something small like a date or drinking water. It does not mean that he should eat until he is full.
The same applies if the adhaan for Fajr is given when one is eating sahoor; he can combine the two without difficulty.
But if the muezzin gives the adhaan for Fajr after the time for it begins, then one must stop eating and drinking when the adhaan is heard.
See also the answer to question no. 66202.
And Allaah knows best.
Islam Q&A
Subscribe to:
Posts (Atom)