Setting Qur'anic Verses or Adhan as Ringtones

Question: Nowadays, it is quite noticed that a great deal of people set Qur'anic verses, supplications, or Adhan (call to Prayer) as mobile ringtones. What is the ruling on this act?

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, thanks a lot for your question which is a sign of your keenness on following the guidelines of Islam. May Allah reward you and grant you success in both worlds, amen!

Though we are displeased with those who use wanton songs and music as phone ringtones, we should not approve of using the Qur'anic verses or Adhan as substitutes. This is because the Qur'an and the Adhan have their sublimity and the legal purpose they are enacted for. The Qur'an has been revealed to rule among people and teach them how to get close to Allah. It is desirable to listen to it, in order to take lessons from its stories, to know about Allah from its verses, to learn the rulings of haram and halal from its guidelines, and to ponder on the matchless purity of its language. Obviously, using it as a ringtone serves nothing of these purposes.

Moreover, it should be noted here that it is an act of Sunnah to enjoy oneself by listening to the beautiful recitation of Qur’an reciters. It has been reported that Prophet Muhammad (peace and blessings be upon him) listened to the recitation of Abu Musa Al-Ash`ari and `Abdullah ibn Mas`ud. He (peace and blessings be upon him) praised Abu Musa for his beautiful recitation and Bilal for his beautiful Adhan, and many other Companions. Yet, this context is totally different from ringtones, which involve interruption of meanings and words; although you may be able to stop a ring at a suitable point, you cannot predict when the caller will stop ringing.

In this regard, Dr. Ali Jum`ah, the current grand mufti of Egypt, stated,

Setting Qur'anic verses and the Adhan as mobile ringtones is legally impermissible, since Almighty Allah's words are sacred and should not be used in any way that drives them out of their Shari`ah framework.It is improper, and even immoral, to use the Glorious Qur'an instead of ringtones for mobile phones, since it has the sanctity and sublimity that exalt and elevate it above such a use. Almighty Allah says, (That [is the command]. And whoso magnifies the offerings consecrated to Allah, it surely is from devotion of the hearts) (Al-Hajj 22:32).

Using Qur'anic verses or the Adhan this way reflects a sort of abuse of the verses of the Glorious Qur'an, which Almighty Allah revealed for people to worship Him through reciting, memorizing, and meditating it and not to use it in ways that downgrade it or drive it out of its Shari`ah framework. Moreover, we are ordained to reflect on the verses of the Qur'an and comprehend the meanings of its words.

The usage given in the present question gets the verses of the Qur'an out of that Shari`ah context into another one where they are used to alarm when a call is received. Consequently, one's attention to contemplating the meanings of the Qur'anic verses will be interrupted in order to answer the calls. In addition, this surely will lead to the abrupt interruption of the verse and thus severance of the meaning — and even inversion of the meaning at times — upon stopping the recitation (ringtone) to answer the calls.

The same applies to the Adhan; it is improper to make it a ringtone, as the Adhan is a notification for the start of Prayer time. Thus, using it as a ringtone brings about confusion and makes people mistakenly think that the time for Prayer is due. It also involves using the Adhan in something other than that for which it is prescribed.

In my viewpoint, Islamic chants or praises quoted from Prophetic hadiths could be used instead, as they may better suit the shortness of the phone ring. As for Almighty Allah's words, they have their own sanctity, and thus they should be treated in a proper manner. The Glorious Qur'an is the Word of Allah (Exalted be He) that He sent down upon the best of His Messengers and the noblest of all His creatures, our master Muhammad (peace and blessings be upon him).

We are commanded to revere, glorify, and properly treat the Qur’an in a way that differs from the way we treat anything else. For this reason, one should not touch the mushaf [i.e., an Arabic copy of the Qur'an] except when one is in a state of purity from both major and minor ritual impurities. Almighty Allah (Exalted be He) says, (That this is indeed a qur'an Most Honourable, In Book well-guarded, Which none shall touch but those who are clean.) (Al-Waqi`ah, 96:77–79). In addition, it is not permissible to put anything on the mushaf, since it stands high above anything else, and nothing should top it. Furthermore, the superiority of Allah's words to the rest of words is like the superiority of Allah (Exalted be He) to all His creatures.

 

Praise be to Allaah. 

What you mention is not true; there is no connection between numbers and luck. Regarding the numbers 13 and 14, or any other numbers or days, months or colours, as unlucky comes under the heading of tatayyur (superstitious belief in bird or other omens) which is forbidden in Islam.

Al-Bukhaari (5776) and Muslim (2224) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.”

Ahmad (4194), Abu Dawood (3910), al-Tirmidhi (1614) and Ibn Maajah (3538) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (belief in evil omens) is shirk.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Ahmad (7045) and al-Tabaraani narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets tiyarah stop him from doing something is guilty of shirk.” They said, “What is the kafaarah for that?” He said, “To say: Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds except Yours, and there is no god beside You).”

Classed as hasan by al-Arna’oot and as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6264.

Al-Tabaraani narrated in al-Kabeer from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who practices augury [seeking omens in birds] or has that done for him, or who practices divination or has that done for him, or who practices witchcraft or has that done for him.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5435.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim, no. 2224: 

Tatayyur (belief in bad omens) is pessimism, and is based on something disliked, be it a word or action or something seen… They used to startle gazelles and birds to make them move; if they went to the right they would regard that as a good omen and go ahead with their journeys or other plans, but if they went to the left they would cancel their journeys and plans, and regard that as a bad omen. So it would often prevent them from doing things that were in their interests. Islam cancelled out all that and forbade it, and said that it had no effect, whether good or bad. This is what is meant by the words of the Prophet (peace and blessings of Allaah be upon him): “There is no tiyarah (superstitious belief in bird omens),” and in another hadeeth, “Tiyarah is shirk” – i.e., the belief that it can bring benefit or harm, if they act upon it believing that it has any effect then this is shirk, because they think that it has an effect on what one does or that it can make things happen.

With regard to fa’l or belief in good omens, the Prophet (peace and blessings of Allaah be upon him) described it as a good and righteous word.

The scholars said: fa’l may be with regard to good or bad things, but it usually has to do with good things, but tiyarah can only have to do with bad things. They said: It may be used as a metaphor for good things… And the scholars said: He liked fa’l because if a person hopes for the benefit and bounty of Allaah, whether for a strong or weak reason, he will be in a good state, and if he is mistaken in his hope, then hope is still good for him. But if he loses hope in Allaah then that is bad for him. Tiyarah means thinking badly and expecting calamity. One example of fa’l is when a person is sick and he hears optimistic words such as “Yaa saalim (O healthy one)!”, or when a person is looking for something and he hears someone say “Yaa waajid (O finder).” So this fills his heart with the hope that he will recover or find what he is looking for. And Allaah knows best.

End quote from al-Nawawi, may Allaah have mercy on him.

Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said: If the Muslim pays any heed to these things, one of two scenarios must apply, the first of which is that he responds to it, so he either goes ahead or cancels his plan, in which case he is basing his actions on something that is invalid; and the second of which is that he does not respond, so he goes ahead and does not care about it, but in his heart there is still some worry or anxiety. Even though this is less serious than the first scenario, he should not pay any attention to these things at all, and he should depend on Allaah.

Majmoo’ al-Fataawa, 2/113

The point is that it is not permissible to regard any numbers as unlucky. Whoever reads or hears a number and regards that as a bad omen has committed tatayyur which is forbidden. The expiation (kafaarah) for that, as stated in the hadeeth quoted above, is to say: “Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds except Yours, and there is no god beside You).”

And Allaah knows best.

(a) tawakkul, which means delegating all one’s affairs to Allaah and relying on Him, whilst at the same time taking the necessary means and precautions.

This is an obligation which must be done purely and sincerely for Allaah, because it is one of the best forms of worship and highest levels of Tawheed. Allaah says (interpretation of the meanings): “… and put your trust in Allaah, if you are believers indeed.” [al-Maa’idah 5:23]

and “And put yout trust in the Ever-Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves.” [al-Furqaan 25:58].

Putting one’s trust in Allaah is one of the greatest and most important ways of getting rid of pessimism and superstition and other matters pertaining to shirk.

(b) Knowing that everything that happens, happens by the decree of Allaah. Blessings and calamities alike are covered by the will and decree of Allaah, as He says (interpretation of the meaning): “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-lawh al-mahfooz), before We bring it into existence. Verily, that is easy for Allaah.” [al-Hadeed 57:22].

Thus a person may be reassured about these matters, and there is no need for tatayyur or tiyarah, because good and bad alike are subject to the will and decree of Allaah.

(c)   Istikhaarah. This is one of the greatest forms of worship and is complete tawakkul or dependence on Allaah. It is the alternative to tatayyur and tiyarah.

The Prophet  (peace and blessings of Allaah be upon him) used to teach his Companions to make istikhaarah for all their affairs just as he used to teach them the soorahs of the Quran.

(d)   Moving away from places which one thinks are “unlucky”. Here we are talking about doubt, not certainty. Anas ibn Maalik (may Allaah be pleased with him) said: “A man said, ‘O Messenger of Allaah, we lived in a house where our number was great and our wealth was abundant, then we moved to a house where our numbers dwindled and our wealth decreased.’ The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘Leave it, for it is bad.’” (Reported by Maalik, Abu Dawood, al-Bukhaari in al-Adab al-Mufrad, and classed as hasan by al-Albaani).

“Leave it, for it is bad” – Ibn ‘Abd al-Barr said: “I think that he said it lest they adhere to thoughts of tiyarah.” Al-Baghawi said: “He told them to move away from it because they did not like it and did not feel comfortable; if they moved, the things they were feeling would go away. He did not tell them to move because the house was the cause of the problems.”

But the Creator made that the time for His decree to be carried out. – suggested by Ibn al’-Arabi al-Maaliki.

(e)   Fa’l (good omen). This is the opposite of tiyarah, for example when a man who is sick hears another addressing him as “Ya saalim (O healthy one)!”. The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: “There is no ‘adwaa (contagion) and no tiyarah, but I like righteous fa’l, a good word.” (Reported by al-Bukhaari and Muslim).

The difference between fa’l and tiyarah is that fa’l involves thinking in positive terms about Allaah, whereas tiyarah involves the opposite, so for this reason it is disliked.

There is another issue here: if a person puts his trust in Allaah and goes ahead with his plans, then disaster strikes and harm befalls him, how can this happen when he thought of Allaah in positive terms? Our answer is that this is a test, not an omen or tiyarah; the believer is tested in accordance with the level of his faith.

Haafiz al-Hakami said: “One of the conditions of fa’l is that it is not something that a person relies on or tries to figure out; it is just a coincidence that happens to a person without him thinking about it. It is a particularly loathsome form of bidah to try to find fal in the Quraan [by opening it at random]. The one who takes the Verses of Allaah as a joke or idle entertainment is surely doing wrong. If a person tries to figure out fa’l and use it to get “good luck”, this is tiyarah, like using arrows to seek luck or a decision.