Summary on the Hadeeth

“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.” 

(Narrated by Ahmad, 10251; Abu Dawood. 2350)

The scholars of the past and present has differed in its meaning as well as its authenticity.

First of all:

Our sheikh, Al-Sa'd says this hadeeth is weak. He brought the statement of Imam Abu Hatim on its weakness. Then said that it is ghareeb (odd) in its chain as well as its wording. He said the wording goes against what is narrated saheeh, and the foremost is the verse of Allah:

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187]

And that it also goes against the general meaning of the hadeeth narrated in the saheehain

“Bilaal gives the call to prayer at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” (al-Bukhaari and Muslim.)

A sub narrator, Saalim said, "He (ibn Umm Maktoom) was a blind man who would not proclaim the Athaan, unless he was told that the day had [nearly] dawned.” [Al-Bukhari]

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Secondly:

Others stated that this is saheeh, amongst it is Al-Hakim in his "Al-Mustadrak", Al-Dhahabi, Abd al-Haqq al-Ishbeeli and ibn Hazm who quoted it as evidence. Then they differed in its application and meaning:

(i)
Hence the majority of the scholars said that the ruling of it was abrogated.

While Al-Munawi brought two interpretations:

(ii)
One, It is about maghrib prayer. The vassle is in his hands and he hears the call, he should first of all hasten to break his fast.

(iii)
The other opinion is that it is about the athan of Bilal and not ibn Umm Makhtoom. So, if you hear the adhaan of Bilal don't stop.

Sheikh Mahmood Muhammad Khattab al Subki said:

(iv)
It is also said that its meaning is general, to every Adhan. To complete his need.

So they bring other ahadeeth to support it, like what is in the saheehain "If dinner is served, then begin with it before you pray the Maghrib prayer." Or as in Muslim: "There is no praying when a meal is presented..."

Not all of these opinions are strong.

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A benefit:

Ibn Hazm brings an interesting point that , fasting is prescribed when dawn is established. Not when dawn comes close or he thinks that it has arrived. As in the verse

And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].

So when you are sure that it has arrived. So when he is sure that it has come he leave it, but at that time it is dawn. So in the case of fajr, he does not have to stop eating or even sexual intercourse due to doubt. As for breaking the fast he is not allowed to eat due to doubt, rather he can only eat when he is sure that the night has come.

Hence, in Fajr you can eat with doubt. While in maghrib you can't eat with doubt.

So ibn Hazm brings narrations from a group of sahaba (about ten) proving that you do not need to stop eating or drinking until you are sure that dawn has come.

Hence, some scholars said that if he knows that the muazzin calls adhan before or like few mins ahead of fajr – he does not need to stop eating and can continue untill he is sure that fajr has arrived.

(This is for those who seek fajr and is aware of it or knows that the muazzin calls ahead.)

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Thirdly:

Some scholars who stated that it is saheeh or that it is proven from sahabah viewed that acting upon it is legislated (mashroo')

Hence (unlike al-Sa'd) Al-Tarefi although he declared that this hadeeth is not authentic marfoo' (being attributed to the Prophet), said that it is authentic to Abu Huraira (mawqoof). Along with some supporting evidences (from the sahabah), he viewed that the narration is taken as it — i.e. in its apparent meaning, if he has a vessel for water in his hands he drinks it or food in his hands he eats the morsel. Not more than that. Not a second or third or a fourth.

Likewise the Sheikh, Sulaiman Al-Ulwan says it is authentic to Abu Huraira, mawqoof, and decalred tha if a water container is in his hands he can use it. This he limited it to ONLY for water but not for food. (Stating the narration mentions water container in the hands, as the only exception.)

So they both viewed this is an exception, a concession (rukhsa) for a person who has it in his hands.

And they establish this upon mawqoof narration from sahabah.


Important Note

The scholars who allowed this, as you can see, ONLY limited it to what is in his hands. While we see some people who have taken this hadeeth and eat and drink sometimes until fajr adhan (which is baseless innovation) or they eat and drink till their full, which is not the concession provided fron the hadeeth.


Ruling of one who eat or drink misinterpreting the Hadeeth

What is stronger is that one who ate interpreting the hadeeth as to eat full or because someone who he has strong trust in religion stated that he can eat full etc, is that he does not have to repeat the fasting. (Although some scholars stated it is preferred to take safe side) The matter is proven in the narration where Adiy bin Hatim ate misinterpreting the verse of Quran about the white and black thread. The Prophet explained its real meaning and didn't order him to repeat the sawm. This is also the view that Sheikhul Islam Ibn Taymiyyah held. As for anyone who acted on hearsay or without evidence he should repeat it. As for repeating and also giving kaffaara, Ahmad and Al-Shafiee stated that kaffara is not legislated in cases other than sexual intercourse, due to lack of evidence on the matter in specific.

And Allah knows best.

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