Bukhari

Explanation:
The great Imam of hadith, may Allah sanctify his secret, has narrated several hadiths here, all of which indicate that the Noble Prophet sallallahu alayhi wa sallam would begin the Fajr prayer immediately after the appearance of true dawn (subh sadiq), and the prayer would be completed while it was still quite dark. The meaning of the word «غلس» is precisely that the Prophet sallallahu alayhi wa sallam would perform the Fajr prayer at its earliest time, while it was still dark. However, on one occasion, for the purpose of teaching the times of prayer, the Prophet sallallahu alayhi wa sallam performed the Fajr prayer late, so that both the earliest time «غلس» and the latest time «اسفار» of this prayer would become known. After that, he always performed this prayer in darkness.

As is evident from the following hadith:
«عن ابي مسعود الانصاري ان رسول الله صلى الله عليه وسلم صلى صلوٰة الصبح مرة بغلس ثم صلى مرة اخري فاسفربها ثم كانت صلوٰته بعد ذالك التغليس حتي مات ولم يعدالي ان يسفر رواه ابوداؤد ورجاله فى سنن ابي داؤد رجال الصحيح۔»
That is, it is narrated from Abu Mas’ud al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam once led the Fajr prayer in «غلس» (darkness), and then once in «اسفار» (that is, in brightness), but after that, he always led this prayer in darkness until he met Allah. Never again did he perform this prayer in «اسفار», that is, in brightness.

Regarding the hadith of ‘A’ishah, Allamah Shawkani states:
«والحديث يدل على استحباب المبادرة بصلوٰة الفجر فى اول الوقت وقد اختلف العلماءفي ذلك فذهب العترة ومالك والشافعي و احمد واسحاق وابوثور والاوزاعي وداؤد بن على وابوجعفر الطبري وهوالمروي عن عمروبن عثمان وابن الزبير وانس وابي موسيٰ وابي هريرة الي ان التغليس افضل وان الاسفار غيرمندوب وحكي هذاالقول الحازمي عن بقية الخلفاءالاربعة وابن مسعود وابي مسعود الانصاري واهل الحجاز واحتجوا بالاحاديث المذكورة فى هذاالباب وغيرها ولتصريح ابي مسعود فى الحديث بانها كانت صلوٰة النبى صلى الله عليه وسلم التغليس حتيٰ مات ولم يعدالي الاسفار۔» [نيل، ج2، ص : 19]
In summary, from this hadith and other hadiths, it is as clear as daylight that performing the Fajr prayer in «غلس», that is, in darkness, is superior. This is also the fatwa of the four rightly guided caliphs, the majority of the imams of the religion—Imam Malik, Shafi’i, Ahmad, Ishaq, the Ahl al-Bayt, and the other aforementioned eminent scholars. And in the hadith of Abu Mas’ud radi Allahu anhu, it is explicitly mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed this prayer in «غلس» until the end of his life. Accordingly, in Madinah Munawwarah, the Sacred Haram, and throughout the entire Hijaz, this is still the practice of the Muslims, alhamdulillah, to this day. After the Prophet sallallahu alayhi wa sallam, most of the Companions continued this practice, as is found in Ibn Majah: «عن مغيث بن سمي قال صليت مع عبدالله بن الزبير الصبح بغلس فلما سلم اقبلت على ابن عمر فقلت ماهذه الصلوٰة قال هذه صلوٰتنا كانت مع رسول الله صلى الله عليه وسلم وابي بكر وعمر فلما طعن عمر اسفربها عثمان و اسناده صحيح۔» [تحفة الاحوذي، ج1، ص : 144]
That is, a noble person named Mughith ibn Sumi says: I performed the Fajr prayer with Abdullah ibn Zubayr radi Allahu anhuma in «غلس», that is, in darkness. After the prayer, Abdullah ibn ‘Umar radi Allahu anhuma was also among the congregation. I asked him about this, and he informed me that this was the time we used to pray with the Messenger of Allah sallallahu alayhi wa sallam, and during the times of Abu Bakr and ‘Umar radi Allahu anhuma, this prayer was also performed in «غلس». However, when ‘Umar radi Allahu anhu was attacked during the Fajr prayer, ‘Uthman radi Allahu anhu, as a precaution, performed it in brightness.

This also shows that the best time for the Fajr prayer is to perform it in «غلس», that is, in darkness. Among the Hanafis, it is considered better to perform it in «اسفار», that is, in brightness. However, based on clear evidence, this view is not correct.

The evidence of the Hanafis is the hadith of Rafi’ ibn Khadij radi Allahu anhu, in which the Prophet sallallahu alayhi wa sallam said: «اسفروا بالفجر فانه اعظم للاجر», that is, “Perform the morning prayer in brightness, for its reward is greater.” The correct meaning of this narration is not that the prayer should be performed close to sunrise, as is the current practice among the Hanafis. Its correct meaning is what Imam Tirmidhi has transmitted from the noble imams. Thus, the Imam states: «وقال الشافعي واحمد واسحاق معنى الاسفار ان يضح الفجر فلايشك فيه ولم يروا ان معنى الاسفار تاخيرالصلوٰة» That is, Imam Shafi’i rahimahullah, Ahmad, and Ishaq say that the meaning of «اسفار» here is that the Fajr should become so clear that there remains no room for doubt or uncertainty. And it does not mean that the prayer should be delayed (as is the common practice among the Hanafis). Many imams of the religion have also explained that the meaning is to begin the Fajr prayer in darkness («غلس»), and to recite so long that by the time the salam is said, it has become bright. This is also the position of Imam Muhammad rahimahullah, the distinguished student of Imam al-A’zam Abu Hanifah rahimahullah. [تفہیم البخاری، پارہ3، ص : 33] Allamah Ibn al-Qayyim rahimahullah has also detailed this in I’lam al-Muwaqqi’in.

Points to Remember:
This difference mentioned is only regarding what is earlier and more virtuous. Otherwise, everyone knows that the earliest time for Fajr prayer is «غلس» and the latest time is sunrise, and the prayer can be performed at any time in between. After this explanation, it is surprising that some common people and elites never perform the Fajr prayer in «غلس». In fact, if they see a congregation in «غلس», they leave that place, to the extent that even in the two sacred sanctuaries, some brothers do not perform the Fajr prayer with the congregation at the earliest time, thinking that this is not their school of thought. Such an action and mindset is extremely wrong. May Allah grant sound understanding. Even among the senior scholars of the Hanafis, at times, there has been the practice of «غلس».

Fajr Prayer in Darkness in Deoband:
The author of Tafhim al-Bukhari, a Deobandi, states that the ahadith mentioned by Imam Bukhari rahimahullah are noteworthy in that the first three ahadith pertain to performing the Fajr prayer in the month of Ramadan. Because in all three, it is mentioned that we would pray after eating suhur. Therefore, it is possible that, due to the necessity of Ramadan, the prayer would be performed immediately after suhur, so that those who woke up for suhur would not become heedless and fall asleep due to waking up in the middle of the night, and thus miss the prayer. Accordingly, in Darul Uloom Deoband, since the time of the elders, the practice has been to begin the Fajr prayer immediately after suhur in Ramadan. [تفہیم بخاری، پ3، ص : 34]

The respected author has mentioned a possibility here, but it is refuted by the hadith of Abu Mas’ud al-Ansari radi Allahu anhu, in which it is clearly stated that the Prophet sallallahu alayhi wa sallam always performed the Fajr prayer in «غلس» until he departed from this world. There was no distinction between Ramadan and other months.

Some scholars have also interpreted the hadith of isfar (brightness) to mean that in summer, when the nights are short, the prayer should be performed in brightness so that more people can join the congregation, and in winter, when the nights are long, the prayer should be performed in darkness.

In any case, it is established by strong evidence that performing the Fajr prayer in darkness (ghalas) is superior, and performing it in brightness (isfar) is permissible. To fight, argue, or make this a cause of division is in no way correct. During his caliphate, ‘Umar radi Allahu anhu wrote to the scholars that they should perform the Fajr prayer when the stars are still thickly visible in the sky, that is, at the earliest time.

Hadith Commentary:
(1)
In this hadith, it is mentioned that due to the darkness, no one could recognize the women.
Is this recognition referring to the type (i.e., gender) or the individual (i.e., person)? Allamah Dawudi rahimahullah says that it used to be so dark that men could distinguish women separately, but this meaning cannot be intended, because for distinguishing between men and women, it is sufficient that they are wrapped in cloaks.
Some say that what is meant is recognition of the individual, i.e., due to the darkness, their identity could not be recognized—whether it was Hindah or Zaynab.
Earlier, in a hadith, it is mentioned that when the Messenger of Allah sallallahu alayhi wa sallam finished the prayer, a man could recognize his companion sitting next to him.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 547)
The hadith of Aisha radi Allahu anha is not in contradiction to this, because when it was difficult to recognize the person sitting nearby, then it was truly impossible to recognize the women, who were wrapped in cloaks, from a distance.
In the narration of Tabarani, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would recite Surah "Al-Haqqah" or similar surahs in the Fajr prayer.
And it is also known that he would recite with utmost calmness and in a measured, deliberate manner (tartil), and he would perform the pillars of the prayer with tranquility and in a complete manner. After finishing the prayer, a man could barely recognize his companion, and it was difficult to recognize the women.
All these points support the position that the Messenger of Allah sallallahu alayhi wa sallam used to perform the Fajr prayer in deep darkness.
(Fath al-Bari: 2/38)
(2)
It is narrated from Rafi‘ ibn Khadij radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“Perform the Fajr prayer when the morning becomes bright, for that increases your reward.”
(Musnad Ahmad: 3/465)
There are two ways to reconcile this and other ahadith:
➊ The prayer should be started in darkness, but the recitation should be so lengthy that by the time the salam is said, the morning has become bright.
This view has been adopted by Imam Tahawi rahimahullah and Imam Ibn al-Qayyim rahimahullah.
➋ The meaning of the morning becoming bright is that there should be no doubt about its clarity.
This position has been adopted by Imam Shafi‘i rahimahullah and Imam Ahmad rahimahullah.
It should be clear that performing the Fajr prayer after the morning has become bright is also established from the Messenger of Allah sallallahu alayhi wa sallam, but ultimately, the practice upon which he remained steadfast until his death was performing the Fajr prayer in darkness. As it is narrated from Abu Mas‘ud al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam once performed the Fajr prayer in darkness, and another time performed it after it had become bright, but then until his death, his prayer remained in darkness.
He never again performed it after it had become bright.
(Sunan Abi Dawud, al-Salat, Hadith: 394)
Although there is a difference of opinion in this matter, the preferred view among us is that the Fajr prayer should be performed in darkness, because this was the constant practice of the Messenger of Allah sallallahu alayhi wa sallam, and then the four Rightly Guided Caliphs, the majority of the noble Companions, and the great Tabi‘in also adopted this.
It should be remembered that the Messenger of Allah sallallahu alayhi wa sallam would only persist in the most virtuous act.
Aisha radi Allahu anha says that the Messenger of Allah sallallahu alayhi wa sallam never performed any prayer at its last time until Allah caused him to die.
(Al-Sunan al-Kubra lil-Bayhaqi: 1/435)
The renowned scholar of the land of Hijaz, Fadheelat al-Shaykh Muhammad ibn Salih al-Uthaymin rahimahullah, says:
The time for the Fajr prayer is from the true dawn (subh sadiq) until sunrise.
And the true dawn is that whiteness which spreads along the eastern horizon of the sky, and after it, there is no darkness.
(Risalat Mawaqit al-Salat, p. 10)
And Allah knows best.

Hadith Commentary: Explanation:
As soon as the prayer would end, the women would return, and at the time of their departure, it would still be so dark that they could not recognize one another.
However, after the dawn (fajr) prayer, the men would generally remain in the mosque for a while after the prayer.
Allah the Exalted granted Imam Bukhari rahimahullah the rank of complete ijtihad (independent juristic reasoning).
On this basis, he derived many rulings from each hadith in his Jami‘ al-Sahih. The aforementioned hadith has already been mentioned several times previously.
Imam rahimahullah established from this hadith the affirmation of performing the dawn (fajr) prayer at its earliest time, in darkness (ghalas).
And here, he has mentioned issues such as women participating in the congregational prayer and their immediate departure from the mosque after the salutation (salam), etc.
It is astonishing regarding those enemies of reason who deny the discernment (dirayah) of an absolute mujtahid like the Imam, and accept him only as an Imam of transmission (riwayah), whereas his complete mastery in both transmission and discernment is established. Furthermore, the excellence is that the foundation of his discernment and jurisprudential understanding (tafaqquh) is solely upon the Qur’an and Sunnah, not upon opinion (ra’y) and analogy (qiyas), as is the case with some other imams among the mujtahids, whose jurisprudential understanding is based merely on opinion and analogy.
The rank Allah granted to Imam Bukhari rahimahullah was attained by very few in the ummah.
Allah created him for the very purpose that he would regulate the Shari‘ah of Muhammad sallallahu alayhi wa sallam on the basis of the Qur’an and Sunnah to such a degree that the ummah, until the Day of Judgment, could act upon the Shari‘ah with confidence, free from need of anything else.
The noble verse:
﴿وَاٰخَرِینَ مِنھُم لَمَّا یَلحَقُوابِھِم﴾ (al-Jumu‘ah: 3)
— its true referents, without doubt, are indeed this very group of noble hadith scholars, rahimahumullah ajma‘in.

Hadith Commentary:
(1)
The practice of the women returning immediately after the morning prayer would begin, and they would leave the mosque in darkness.
(2)
Imam Bukhari rahimahullah has specifically mentioned the morning prayer in the chapter heading because if the women were to remain in the mosque after the prayer, the day would become bright, which would not be suitable for their concealment (‘awrah). The matter of the ‘Isha prayer is the opposite, because if they were to remain in the mosque after it, the darkness would only increase, which is more appropriate for their veiling (hijab).
(Fath al-Bari: 2/453)
(3)
The purpose of the above chapter heading is also this: that women should hasten to return to their homes after the prayer, because their remaining (in the mosque) is a cause of discomfort and trial (fitnah) for the men.

Hadith Commentary:
The relevance of this hadith to the chapter is derived from the fact that, outwardly, those women used to pray in a single garment.
It is thus established that if a woman covers her entire body with one garment, her prayer is valid.
The objective is covering (modesty), and whichever way complete covering is achieved, it is correct.
There are many poor women who only have very limited clothing available to them; Islam has taken all of them into consideration.

Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is to show that if a woman performs prayer wrapped properly in a single sheet, her prayer is valid, because in this hadith only the mention of praying in sheets is found, and there is no mention of other garments along with them.
Since the entire body of a woman, except for the face and hands, is considered ‘awrah (that which must be covered), in the case of women, the validity of prayer does not depend on the number of garments but on the covering of the ‘awrah.
If a woman wraps herself in a sheet from head to toe, it is sufficient for prayer.
Although the Imams have transmitted the number of garments for women, this does not mean that the validity of a woman’s prayer depends on a specific number.
Since, in normal circumstances, more than one garment is needed to cover a woman’s body, they have instructed the use of more garments, but if the purpose of covering the ‘awrah and the entire body is achieved with a single garment, that is also sufficient.
Accordingly, Imam Ibn al-Mundhir rahimahullah, after narrating the opinion of the majority regarding the obligation of prayer in a shirt (qamis) and a scarf (dupatta), has written that what is meant is the necessary covering of the body and head; if a single garment is large enough to cover the entire body and, with its remaining part, the head as well, then the prayer will be valid.
After this, regarding the statements of ‘Ata’ rahimahullah and Ibn Sirin rahimahullah about the number of garments for a woman’s prayer, he has written that these statements are to be understood as recommendations (istihbab).
(Fath al-Bari: 1/625)
➋
When the women would return to their homes after finishing the prayer, it could not be discerned which woman was which; it was only known that they were women, not men.
The reason for this lack of recognition was either the darkness of the night or their own act of concealing themselves. This is clarified by another hadith, which states that due to the darkness, they could not be recognized.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 578)
‘Allamah Khattabi rahimahullah says that it was the noble habit of the Messenger of Allah sallallahu alayhi wa sallam to perform the morning prayer in darkness, and occasionally, due to some emergency, he performed it in daylight.
Also, this hadith shows that at that time, Muslim women used to perform prayer with the Messenger of Allah sallallahu alayhi wa sallam.
Thus, women performing congregational prayer with men is a commendable act.
(I‘lam al-Hadith: 1/355)
➌
An objection may be raised to Imam Bukhari’s rahimahullah reasoning that women used to use the sheet as a cloak (burqa‘), but this does not mean that there was no other garment on their bodies.
Hafiz Ibn Hajar rahimahullah has answered this by saying that the reasoning is based on the apparent meaning of the hadith.
Since there is no mention of other garments, it is possible that there was no other garment, even though Imam Bukhari rahimahullah did not explicitly state this, but it is his habit to mention his chosen positions in the chapter headings.
As he has stated in reference to ‘Ikrimah rahimahullah.
(Fath al-Bari: 1/625)
Besides this, another explanation could be that in the era of the noble Companions radi Allahu anhum ajma‘in, there was not an abundance of clothing; it was a time of poverty, so due to the circumstances, it is possible that women only had a single sheet.
Note:
Whether the morning prayer should be performed in daylight (isfar) or in darkness? We will clarify this later.
After writing the benefits of this hadith, I mentioned at home that a woman can also pray in a single sheet, provided she has wrapped her body with it, because in the era of the Companions, there was not an abundance of clothing, so it is possible that due to circumstances, at that time there was only a single sheet.
Upon this, my wife commented that your statement is questionable, because when the verses of Surah al-Nur regarding veiling (hijab) were revealed, the earliest women among the Muhajirun acted upon them first, in such a way that they tore their sheets to make scarves (dupattas) and covered their heads and chests with them.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4758)
If they had no other garments besides the sheets, then after tearing the sheets, what would they wear? From this, it is understood that the women of Islam did not have only sheets, but also had other clothing which they wore. However, the issue itself is correct that if a woman has only a single sheet and wraps it around her body in such a way that no part of the body is exposed, then prayer is permissible in it. But to strengthen Imam Bukhari rahimahullah’s argument, it should not be linked to the unavailability of other garments for the women of that time.
And Allah knows best.
May Allah Ta‘ala grant my wife a great reward, for she guided me in this matter.

Hadith Commentary: Benefits and Issues: (1)
It is established from the narration of Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would perform prayer in such darkness that after finishing the prayer, it could not be discerned whether the women returning were men or women, nor could there be any distinction as to which woman was leaving. Whereas, in the light, an experienced person can recognize a woman by her gait, manner, and appearance. Therefore, according to the majority—which includes Imam Malik rahimahullah, Imam Shafi’i rahimahullah, and Imam Ahmad rahimahullah—it is better to pray in darkness. And the meaning of (asfiru bil-fajr or ashibu bis-subh) is that the recitation should be prolonged so that as many people as possible can join the first rak‘ah. Yes, on some occasions, the Prophet sallallahu alayhi wa sallam also performed the morning prayer late out of necessity. Furthermore, this hadith also establishes that, while observing the rules of veiling (purdah), women may perform congregational prayer in the mosque.

(2) (Ashibu bis-subh)
This explanation is clarifying the phrase (wasfiru bil-fajr), that the morning should become clear, and there should remain no doubt or uncertainty about the arrival of morning—that is, the call to prayer (adhan) should be given after the true dawn (subh sadiq), not during the false dawn (subh kadhib). "Isfar" refers to brightness; the morning will be bright when it is truly morning. For this reason, Abu Bakr radi Allahu anhu would recite Surah al-Baqarah in the morning prayer, and Umar radi Allahu anhu would recite Surah Hud, Yusuf, and Ra’d. If the meaning is taken as the Hanafis interpret it, then such a lengthy recitation would not be possible.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
NISĀ’ AL-MU’MINĀT:
This is an example of the addition of the described to the attribute (iḍāfat al-mawṣūf ilā al-ṣifah).
According to some (Kufan) grammarians, this is not permissible, so they feel the need for interpretation here.
They consider the described (mawṣūf) to be omitted here,
meaning NISĀ’ AL-ANFUS AL-MU’MINĀT or NISĀ’ AL-JAMĀ’ĀT AL-MU’MINĀT,
or they interpret nisā’ as meaning “virtuous women,” i.e., FĀḌILĀT AL-MU’MINĀT, just as they say RIJĀL AL-QAWM, meaning FUḌALĀ’ AL-QAWM. And for those for whom the Basran (abṣarī) view is permissible, there is no need for any interpretation.
(2)
MUTALAFFI’ĀT:
Wrapped,
covered.
(3)
MARĀṬĪT:
Plural of mirṭ.
A striped cloak.

423. Commentary:
➊ From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) would perform the prayer so early that even after the prayer, darkness would still remain, and from a distance it could not be discerned whether a woman or a man was approaching. Otherwise, there would be no meaning in mentioning that a veiled woman could not be recognized.
➋ During the era of the Rightly Guided Caliphate, it was also the practice of the noble Companions (radi Allahu anhum) that they would perform the Fajr prayer in “ghalas” (darkness).
➌ Women are also permitted to attend the mosque for prayer, and they may come for prayer even during dark hours. However, it is obligatory upon them that, in accordance with the Islamic etiquettes, they seek permission before coming, leave while observing proper veiling (hijab), and do not wear perfume or audible jewelry.

«وَأَوَّلُ وَقْتِ الْفَجْرِ إِذَا انْشَقَّ الْفَجُرُ وَ آخِرُهُ طُلُوعُ الشَّمْسِ»

And the beginning time of Fajr is from the appearance of the true dawn (subh sadiq). 1 And its last time is until sunrise. 2

1. ➊ It is narrated from Abu Musa al-Ash‘ari radi Allahu anhu that «فاقام الفجر حين انشق الفجر والناس لا يكاد يعرف بعضه بعضا» “The Prophet sallallahu alayhi wa sallam would begin the Fajr prayer as soon as the true dawn appeared, to the extent that due to the darkness, the Companions could not recognize one another.” [مسلم 614، كتاب المساجد ومواضع الصلاة: باب أوقات الصلوات الخمس، نسائي 523، أبو داود 395]

➋ It is narrated from Ibn Abbas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said, “There are two types of Fajr: one Fajr in which eating becomes forbidden and prayer is permissible and allowed, and another Fajr in which prayer is forbidden but eating is allowed.” In al-Mustadrak al-Hakim, it is also narrated from Jabir radi Allahu anhu in a similar manner, with the addition: “The dawn in which eating is forbidden spreads across the edges and sides of the sky, and the other rises high like the tail of a wolf (i.e., it appears straight up in the sky like a pillar).” [صحيح: الصحيحة 693، حاكم 191/1، ابن خزيمة 356]
Imam Hakim rahimahullah and Imam Dhahabi rahimahullah have also declared it authentic.

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The Messenger of Allah sallallahu alayhi wa sallam would perform the Fajr prayer in darkness

➊ It is narrated from Aisha radi Allahu anha that believing women would participate in the Fajr prayer with the Prophet sallallahu alayhi wa sallam, and after the prayer ended, when they would return wrapped in their cloaks, «لا يعرفهن أحد من الغلس» “no one could recognize them due to the darkness.” [مؤطا 5/1، كتاب وقوت الصلاة: باب وقوت الصلاة، بخاري 578، مسلم 645، أبو داود 423، نسائي 545، ترمذي 153، ابن ماجة 669، حميدى 174، أحمد 258/6، أبو عوانة 370/1، بيهقي 192/2]

➋ In a narration from Jabir radi Allahu anhu, it is mentioned that «والصبح كان النبى يصليها بغلس» “And the Prophet sallallahu alayhi wa sallam would perform the Fajr prayer while it was still dark.” [بخاري: 565، كتاب مواقيت الصلاة: باب وقت العشاء إذا اجتمع الناس أو تأخرو، مسلم 246، أبو داود 397، نسائي 264/1، أحمد 369/3]

The following hadith appears to be contrary to the previous ahadith:

It is narrated from Rafi‘ ibn Khadij radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said «اصبـحــوا بــالـصبـح فــانــه أعظم لأجوركم» “Perform the Fajr prayer when the morning becomes bright and clear, for that will increase your reward.” [صحيح: صحيح أبو داود 409، كتاب الصلاة: باب فى وقت الصبح، أبو داود 424، ترمذي 154، نسائي 272/1، ابن ماجة 672، أحمد 465/3، دارمي 277/1]

These ahadith have been reconciled in two ways:

➊ (Ibn Qayyim rahimahullah, Tahawi rahimahullah) The prayer should be started in darkness, and the recitation should be so lengthy that the morning becomes bright and clear.

➋ (Shafi‘i rahimahullah, Ahmad rahimahullah) The meaning of “«اسفرو»” or “«اصبحوا»” is that there should remain no doubt about the appearance of Fajr.

[أعلام الموقعين 290/2، الروضة الندية 203/1، نيل الأوطار 477/1، تحفة الأحوذي 505/1، ترمذى: كتاب الطهارة: باب ما جاء فى الإسفار بالفجر]

It should be noted that performing the Fajr prayer after the morning has become bright is also established from the Prophet sallallahu alayhi wa sallam, but the practice upon which he maintained continuity until his death was performing the Fajr prayer in darkness, as narrated from Abu Mas‘ud al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam once performed the Fajr prayer in darkness and then on another occasion performed it after it had become bright, «ونم كانـت صـلاتـه بـعـد ذلك التغليس حتى مات ولم يعد إلى أن يسفر» “then until his death, his (Fajr) prayer remained in darkness; he sallallahu alayhi wa sallam never again performed it after it had become bright.” [حسن: صحيح أبو داود 378، كتاب الصلاة: باب فى المواقيت، أبو داود 394، ابن خزيمة 352، موطا 29، أحمد 120/4، دارمي 1189، بخاري 521، مسلم 610]

In any case, there is a difference of opinion among the scholars on this issue as well.

(Malik rahimahullah, Shafi‘i rahimahullah, Ahmad rahimahullah) Performing the Fajr prayer in darkness is superior and recommended. This is also the position of Imam Ishaq, Imam Abu Thawr, Imam Awza‘i, Imam Dawud rahimahumullah ajma‘in, and likewise has been transmitted from Abu Bakr, Umar, Uthman, Ali, Ibn Zubayr, Anas, Abu Musa, and Abu Hurairah radi Allahu anhum.

(Abu Hanifah rahimahullah, Muhammad rahimahullah, Abu Yusuf rahimahullah) Performing the Fajr prayer after it has become bright is superior. (Their evidence is the hadith in which the words «اصبحوا بالصبح» appear.) [تحفة الأحوذى 498/1، نيل الأوطار 477/1، اللباب 60/1، القوانين الفقهية ص 45، الشرح الصغير 222]

(Preferred Opinion) Performing the Fajr prayer in darkness is superior, because this was the continuous practice of the Prophet sallallahu alayhi wa sallam, and it is also the position of the four Rightly Guided Caliphs and the majority of the Companions and Followers. It should also be remembered that the Prophet sallallahu alayhi wa sallam would only maintain continuity upon the most virtuous action. [الإعتبار للحازمي ص/268-275]

(Ibn Qudamah rahimahullah) Performing the Fajr prayer in darkness is superior. [المغنى 44/1]

(Ibn Hajar rahimahullah) Holds the same position. [كما فى تحفة الأحوذى 503/1]

(Abdul Rahman Mubarakpuri rahimahullah) Also holds this view. [أيضا 505/1]

2. It is narrated from Abdullah ibn Amr radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said «وقت صلاة الفجر مالم تطلع الشمس»

“The time for the Fajr prayer is until sunrise.” [مسلم 612، أحمد 210/2، أبو داود 396، شرح معاني الآثار 150/1، أبو عوانة 371/1]

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 312

546. Commentary:

➊ The Messenger of Allah (sallallahu alayhi wa sallam) would generally begin the Fajr prayer in darkness and complete it while it was still dark. Therefore, when the women would return in seclusion, due to the darkness, their gait and manner of walking could not be discerned so that they might be recognized.

➋ Women are generally recognized by their gait and manner of walking because they are always in seclusion (purdah). Therefore, to say that they were not recognized because of their cloaks is incorrect. If that were the reason, then they would not be recognized even at noon, since they would also be wearing their cloaks at that time. In reality, the reason is the darkness itself, and this is explicitly mentioned as the cause in this narration.

➌ Women may come to the mosque for any prayer. The distinction made by some between night and day prayers, or between elderly and young women, is without evidence.

1363. Commentary: Women should get up immediately after concluding the prayer (salam). The men should remain seated. Men should engage in remembrance (dhikr) and the performance of emphasized Sunnah (sunan mu’akkadah) after the obligatory prayer, and then go home, so that the women reach their homes before them and there is no intermingling. Even when wrapped in a cloak, a woman can be recognized by her gait and manner of walking, but in the darkness, even this was not possible. It appears that the Messenger of Allah (sallallahu alayhi wa sallam) would complete the prayer while it was still dark.

Benefit:

It is understood that performing the Fajr prayer in darkness was the general practice of the Messenger of Allah (sallallahu alayhi wa sallam), therefore, offering this prayer early and in darkness is more virtuous and recommended. This is the position of all jurists except the Hanafis. In one narration it is mentioned that «لا يُعْرِفنَ بَعْضُهُنَّ بَعْضًا» (the women who would leave after praying) “could not recognize one another.” [بخاري: 872]

Furthermore, it is also established that women can perform any prayer in congregation at the mosque, although the best and most virtuous situation for them is to pray at home in a concealed place. It is also understood that the use of a burqa is not obligatory for veiling; although the use of a burqa is more beneficial for veiling, a sheet that covers the entire body is also sufficient. It should be noted that if the veil or burqa is decorated with designs, it defeats the purpose of veiling.

Benefit:
This hadith clarifies that women may also perform congregational prayer (salah) in the mosque, but they should come while observing proper covering (hijab), and they will pray behind the men. However, the most virtuous prayer for a woman is in her home. It is also understood from this that the Fajr prayer should be performed in darkness. The Messenger of Allah (sallallahu alayhi wa sallam) once performed the Fajr prayer in darkness, then on another occasion performed it when it was light, but thereafter, until his passing, his (sallallahu alayhi wa sallam) Fajr prayer remained in darkness; he (sallallahu alayhi wa sallam) did not perform it in the light again. (: Sunan Abi Dawud: 394; Sahih Ibn Khuzaymah: 352)

Benefit:
It is recommended (mustahabb) to lie down on the right side after performing the Sunnah prayers before Fajr, whether these Sunnahs are performed at home or in the mosque. The evidence for this is absolutely clear in this hadith. It is unfortunate that people have abandoned this beloved Sunnah. One should also be diligent in observing both the emphasized (mu’akkadah) and non-emphasized (ghayr mu’akkadah) Sunnahs, and furthermore, Sunnah prayers should be observed at home.