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Hadith 421
اُردوEn
أَخْبَرَنَا النَّضْرُ، نا شُعْبَةُ، نا خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَمَّتِهِ، أَنَّهَا سَمِعَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: ((إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، أَوِ ابْنِ أُمِّ مَكْتُومٍ يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا حَتَّى تَسْمَعُوا أَذَانَ ابْنَ أُمِّ كُلْثُومٍ أَوْ أَذَانَ بِلَالٍ)) ، وَمَا كَانَ بَيْنَهُمَا إِلَّا أَنْ يَنْزِلَ هَذَا وَيَصْعَدُ هَذَا "، قَالَتْ: لَكِنَّا نَقُولُ لَهُ: انْتَظِرْ حَتَّى نَتَسَحَّرَ.
Khubayb bin Abdur Rahman narrated from his paternal aunt, she heard the Prophet Muhammad (peace be upon him) say: Bilal (may Allah be pleased with him) gives the adhan at night, or Ibn Umm Maktum (may Allah be pleased with him) gives the adhan at night, so you should continue eating (the pre-dawn meal) until you hear the adhan of Ibn Umm Maktum or Bilal (may Allah be pleased with them). The only difference between the two was that one would descend (downstairs) and the other would ascend (to the roof). The narrator said: We used to say to them: Wait until we finish eating suhoor.
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
From the aforementioned hadith, it is understood that during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), there used to be two mu’adhdhins for giving the call to prayer (adhan) at the time of dawn, and two adhans would be given. The purpose of the first adhan was that if someone observing the fast was eating suhur (pre-dawn meal) or someone was engaged in voluntary prayers (nawafil), they would be alerted. The majority (jumhur) hold the position that it is permissible to give the adhan before the time of the Fajr prayer begins. Imam Abu Hanifah (rahimahullah) holds the position that this adhan is not permissible. (Kitab al-Umm by al-Shafi’i: 1/170)
Shaykh al-Albani (rahimahullah) states that giving the adhan for tahajjud before the Fajr prayer is a sunnah that has been abandoned. Certainly, glad tidings are for the one who, by the grace of Allah, revives it. (Tamam al-Minnah, p. 148)
In the aforementioned hadith, both Sayyiduna Bilal and Sayyiduna Ibn Umm Maktum (radi Allahu anhuma) are mentioned in relation to the night adhan, and similarly, both are mentioned regarding the Fajr adhan as well. Regarding this, Allamah Ubaydullah Mubarakpuri (rahimahullah) writes that the hadith scholar Ibn Khuzaymah and others have reconciled these incidents by stating that it is possible that the Messenger of Allah (sallallahu alayhi wa sallam) appointed Sayyiduna Bilal and Sayyiduna Ibn Umm Maktum (radi Allahu anhuma) alternately for both adhans. (Mir’at al-Mafatih: 1/443)
Some people say that the first adhan is specific to the month of Ramadan, but the wording of the hadith indicates that this was a regular practice and not limited to Ramadan only.
Allamah Ubaydullah Mubarakpuri (rahimahullah) writes: It is not correct to say that the adhan was specifically related to Ramadan. During the Prophetic era, many Companions used to observe voluntary fasts in abundance outside of Ramadan as well. As is established from the narration of Ibn al-Musayyib in Musnad ‘Abd al-Razzaq, the Messenger of Allah (sallallahu alayhi wa sallam) said: “Bilal gives the adhan at night, so whoever wishes to fast should not refrain from eating suhur upon hearing this adhan.” This Prophetic statement pertains to non-Ramadan days. Thus, it is established that specifying Bilal’s adhan to Ramadan is not correct. (Mir’at al-Mafatih: 1/444)
From the aforementioned hadith, it is understood that during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), there used to be two mu’adhdhins for giving the call to prayer (adhan) at the time of dawn, and two adhans would be given. The purpose of the first adhan was that if someone observing the fast was eating suhur (pre-dawn meal) or someone was engaged in voluntary prayers (nawafil), they would be alerted. The majority (jumhur) hold the position that it is permissible to give the adhan before the time of the Fajr prayer begins. Imam Abu Hanifah (rahimahullah) holds the position that this adhan is not permissible. (Kitab al-Umm by al-Shafi’i: 1/170)
Shaykh al-Albani (rahimahullah) states that giving the adhan for tahajjud before the Fajr prayer is a sunnah that has been abandoned. Certainly, glad tidings are for the one who, by the grace of Allah, revives it. (Tamam al-Minnah, p. 148)
In the aforementioned hadith, both Sayyiduna Bilal and Sayyiduna Ibn Umm Maktum (radi Allahu anhuma) are mentioned in relation to the night adhan, and similarly, both are mentioned regarding the Fajr adhan as well. Regarding this, Allamah Ubaydullah Mubarakpuri (rahimahullah) writes that the hadith scholar Ibn Khuzaymah and others have reconciled these incidents by stating that it is possible that the Messenger of Allah (sallallahu alayhi wa sallam) appointed Sayyiduna Bilal and Sayyiduna Ibn Umm Maktum (radi Allahu anhuma) alternately for both adhans. (Mir’at al-Mafatih: 1/443)
Some people say that the first adhan is specific to the month of Ramadan, but the wording of the hadith indicates that this was a regular practice and not limited to Ramadan only.
Allamah Ubaydullah Mubarakpuri (rahimahullah) writes: It is not correct to say that the adhan was specifically related to Ramadan. During the Prophetic era, many Companions used to observe voluntary fasts in abundance outside of Ramadan as well. As is established from the narration of Ibn al-Musayyib in Musnad ‘Abd al-Razzaq, the Messenger of Allah (sallallahu alayhi wa sallam) said: “Bilal gives the adhan at night, so whoever wishes to fast should not refrain from eating suhur upon hearing this adhan.” This Prophetic statement pertains to non-Ramadan days. Thus, it is established that specifying Bilal’s adhan to Ramadan is not correct. (Mir’at al-Mafatih: 1/444)
Source: Musnad Ishaq bin Rahwayh, Page: 421
