Is it permissible for a voluntary fasting person to delay the takbir of ihram?
Machine translationRead the Arabic original
The questioner : Is it permissible for a voluntary fasting person to delay the takbir of ihram?
The Shaykh : As I understood the question, a voluntary fasting person, a voluntary one?
Al-Halabi : Voluntary prayers, fasting on Mondays and Thursdays, or something like that.
The Shaykh: All right.
The questioner : Is it permissible for him to delay the takbir of ihram because he is fasting?
The Shaykh : And is that permissible for one performing an obligatory prayer?
Al-Halabi : That is, a fortiori.
The Shaykh : So, is it not permissible for one performing an obligatory prayer?
The questioner : ...
The Shaykh : That is one thing. I did not understand you; a voluntary one, ...
The questioner: ...
The Shaykh : It is not important, my brother. In any case, the point is to understand. So, is this delay permissible for one who fasted for an obligatory prayer?
The questioner : No, it is not permissible for him to delay.
The Shaykh : If it is not permissible for one fasting for an obligatory prayer, then it is not permissible a fortiori. But why is it not permissible, when the Messenger (peace and blessings be upon him) said:Sahih Ibn Hibban 10:361.
The questioner : How do you mean, my teacher?
The Shaykh : I mean, he wants to delay the congregational prayer because he is occupied with food.
Al-Halabi : Was the Prophetic way like this, meaning that he would be occupied with food, or eat just enough to satisfy his hunger, then pray, and then return?
The Shaykh : No, the issue of the Prophetic way is perfection. Yes, it is true that he would combine a few dates and go pray, then return and complete his meal. But if he is not satisfied with that, if he is not satisfied with that, he may continue with his food.
Al-Halabi : In the hadith itself, one of the narrators of the hadith in Sunan Abu Dawud, my teacher, says to another narrator: "He said: Do you think their food is like your father's food?"
The Shaykh: No, it is not like that.
Al-Halabi : A fortiori, our food today, my teacher.
The Shaykh : Yes, that is correct. But what comes out of this? Two things come out of it. The first, and it is important, is the exhortation to follow the righteous predecessors. The second is that that ruling does not apply to one whose concern is with food and drink, because the legal cause mentioned in the previous hadithSahih Ibn Hibban 10:361, meaning, as some jurists say, "a ruling and piety." Piety, as we mentioned regarding the way of the Messenger (peace and blessings be upon him), but the ruling, if one is occupied with food, he eats, he eats.
The questioner : The Maghrib prayer in Ramadan is delayed so that the fasting person can eat dates and drink a sip of water, whereas in other than Ramadan there is no delay for the prayer. So, if the voluntary fasting person wants to eat dates and drink water, he will not catch the takbir of ihram.
The Shaykh : This does not apply to me; it applies here, perhaps.
The questioner : I agree with you, my teacher.
The Shaykh : I agree, yes, but he is directing the speech to me, whereas it needs to be directed to someone else, ... correct.
The Shaykh : As I understood the question, a voluntary fasting person, a voluntary one?
Al-Halabi : Voluntary prayers, fasting on Mondays and Thursdays, or something like that.
The Shaykh: All right.
The questioner : Is it permissible for him to delay the takbir of ihram because he is fasting?
The Shaykh : And is that permissible for one performing an obligatory prayer?
Al-Halabi : That is, a fortiori.
The Shaykh : So, is it not permissible for one performing an obligatory prayer?
The questioner : ...
The Shaykh : That is one thing. I did not understand you; a voluntary one, ...
The questioner: ...
The Shaykh : It is not important, my brother. In any case, the point is to understand. So, is this delay permissible for one who fasted for an obligatory prayer?
The questioner : No, it is not permissible for him to delay.
The Shaykh : If it is not permissible for one fasting for an obligatory prayer, then it is not permissible a fortiori. But why is it not permissible, when the Messenger (peace and blessings be upon him) said:
There is no prayer in the presence of food, nor when one is struggling with the two worst things (urination and defecation).
لا صلاة بحضرة الطعام ولا هو يدافعه الأخبثانThe questioner : How do you mean, my teacher?
The Shaykh : I mean, he wants to delay the congregational prayer because he is occupied with food.
Al-Halabi : Was the Prophetic way like this, meaning that he would be occupied with food, or eat just enough to satisfy his hunger, then pray, and then return?
The Shaykh : No, the issue of the Prophetic way is perfection. Yes, it is true that he would combine a few dates and go pray, then return and complete his meal. But if he is not satisfied with that, if he is not satisfied with that, he may continue with his food.
Al-Halabi : In the hadith itself, one of the narrators of the hadith in Sunan Abu Dawud, my teacher, says to another narrator: "He said: Do you think their food is like your father's food?"
The Shaykh: No, it is not like that.
Al-Halabi : A fortiori, our food today, my teacher.
The Shaykh : Yes, that is correct. But what comes out of this? Two things come out of it. The first, and it is important, is the exhortation to follow the righteous predecessors. The second is that that ruling does not apply to one whose concern is with food and drink, because the legal cause mentioned in the previous hadith
There is no prayer in the presence of food, nor when one is struggling with the two worst things (urination and defecation).
لا صلاة بحضرة الطعام ولا هو يدافعه الأخبثانThe questioner : The Maghrib prayer in Ramadan is delayed so that the fasting person can eat dates and drink a sip of water, whereas in other than Ramadan there is no delay for the prayer. So, if the voluntary fasting person wants to eat dates and drink water, he will not catch the takbir of ihram.
The Shaykh : This does not apply to me; it applies here, perhaps.
The questioner : I agree with you, my teacher.
The Shaykh : I agree, yes, but he is directing the speech to me, whereas it needs to be directed to someone else, ... correct.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.