Fath al-Rabbani

Benefits: … (1) After the call to prayer (adhan), one should not leave before performing the prayer without a valid Shar‘i excuse. Nowadays, the behavior of most people is such that if they are present in the mosque at the time of the adhan, they make some excuse and leave the mosque before the congregation (jama‘ah) begins, and do not care about it. Reflect on the following ahadith: It is narrated from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “No one hears the call (to prayer) in this mosque of mine and then leaves it except for a need, and then does not return, except that he is a hypocrite.” (Musnad Ahmad, Musnad Tayalisi, Sahihah: 2518) That is: the person is a hypocrite who is present in my mosque, hears the adhan, and leaves without necessity and does not return.

(2) … Imam al-Albani rahimahullah says: In this hadith, the Prophet’s Mosque (Masjid al-Nabawi) is mentioned specifically, but the meaning of this hadith includes all mosques, because many ahadith indicate the obligation of congregation (jama‘ah), and by leaving the mosque, this obligation is missed. (Sahihah: 2518) Those people who, despite being very close to the mosque and being free, do not make arrangements for prayer in congregation or do not pray at all, should reflect on the following ahadith. It is narrated from Ka‘b ibn ‘Ujrah radi Allahu anhu that a blind man came to the Prophet sallallahu alayhi wa sallam and said: “O Messenger of Allah! I hear the call (to prayer), but perhaps I do not find a guide (to take me to the mosque)?” He sallallahu alayhi wa sallam said: “When you hear the call, then respond to the caller of Allah, the Mighty and Majestic.” (Dar Qutni: 197, Sunan Bayhaqi: 3/57, Sahihah: 354) Sayyiduna ‘Abdullah ibn ‘Abbas radi Allahu anhuma narrates that the Prophet sallallahu alayhi wa sallam said: “Whoever hears the call (to prayer) and does not come, then there is no prayer for him except with an excuse.” (Abu Dawud, Ibn Majah) That is: the person who, despite hearing the adhan, does not perform the prayer in congregation, then he has no prayer, unless there is an excuse.

(3) … If all the narrations of this chapter are considered, it will be established that in the blessed era of the Prophet sallallahu alayhi wa sallam, and even in his presence, the beginning of the adhan would be with the words “Allahu Akbar, Allahu Akbar,” and this was his teaching. However, later on, innovators (bid‘atis) and the Rawafid added phrases such as “A‘udhu billah…,” “Bismillah…,” or “As-salatu was-salamu…” and so on.

(4) … At the beginning of the hadith of Sayyiduna Abu Hurairah radi Allahu anhu, there is mention of a concession for the one taking suhur (pre-dawn meal), that due to necessity, he may eat suhur even after the true dawn (fajr sadiq) has appeared. The general rule is that the time for suhur ends with the appearance of the true dawn (fajr sadiq). The Prophet sallallahu alayhi wa sallam set the adhan of fajr as the standard for the Companions, because the time of the appearance of fajr and the adhan of fajr is the same. In this hadith, there is mention of a concession that if someone is delayed and does not finish suhur before the adhan, he is permitted to take a few morsels. Reflect on the words of the hadith as to whom the permission is given to fulfill the need. The meaning of this concession is not that after hearing the adhan, one should begin to prepare tea and various dishes in detail. (End of the chapters of adhan and iqamah)