صحيح البخاري
Bukhari
كتاب الأذانThe Book of Adhan
بَابُ الأَذَانِ قَبْلَ الْفَجْرِ:Chapter. The Adhan before Al-Fajr (dawn).
Hadith 623
اُردوEn
ح وحَدَّثَنِي يُوسُفُ بْنُ عِيسَى الْمَرْوَزِيُّ ، قَالَ : حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى ، قَالَ : حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ ، عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ عَائِشَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ، قَالَ : " إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ ، فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ " .
Narrated `Aisha: The Prophet said, "Bilal pronounces the Adhan at night, so eat and drink (Suhur) till Ibn Um Maktum pronounces the Adhan."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Abdullah bin Umm Maktum Qays bin Za'idah radi Allahu anhu was a well-known blind Companion from the Quraysh, regarding whom Surah Abasa was revealed. Once, while some of the prominent Quraysh were engaged in discussion with the Prophet sallallahu alayhi wa sallam, he suddenly arrived there. At such a moment, his presence seemed inappropriate to the Prophet sallallahu alayhi wa sallam. Concerning this, Allah gave admonition to His noble Messenger sallallahu alayhi wa sallam in the aforementioned Surah, and declared that honoring and respecting such beloved, poor, and sincere servants is always necessary. Thus, later on, whenever he would come, the Prophet sallallahu alayhi wa sallam would seat him with great affection and love, and would say, “This is the one regarding whom Allah the Exalted admonished me.”
As for what is mentioned in the present hadith, in some narrations the opposite is also reported: that is, the first call to prayer (adhan) was given by Abdullah bin Umm Maktum, and the second adhan by Bilal radi Allahu anhu, as is mentioned in Nasa’i, Ibn Khuzaymah, Ibn Hibban, Musnad Ahmad, and others.
Ibn Khuzaymah and others have reconciled between these reports as follows:
It is possible that the Prophet sallallahu alayhi wa sallam appointed both Bilal and Ibn Umm Maktum to alternate between the two adhans. On some nights, Bilal would be ordered to give the adhan at night, and when Bilal descended, Ibn Umm Maktum would ascend and give the adhan at the (actual) time. When it was Ibn Umm Maktum’s turn, he would begin and give the adhan at night, and when he descended, Bilal would ascend and give the adhan at the (actual) time. Thus, the Prophet’s statement, “Indeed, Bilal gives the adhan at night,” was during Bilal’s turn, and his statement, “Indeed, Ibn Umm Maktum gives the adhan at night,” was during Ibn Umm Maktum’s turn.
(Mirqat al-Mafatih, vol. 1, p. 443)
That is, the hadith scholar Ibn Khuzaymah and others have reconciled these events by suggesting that the Prophet sallallahu alayhi wa sallam may have appointed Bilal and Ibn Umm Maktum to alternate for both adhans. On the day it was Bilal’s turn to give the adhan at night, the Prophet sallallahu alayhi wa sallam said regarding him that hearing Bilal’s adhan does not prohibit eating, drinking, or taking the pre-dawn meal (suhoor), because this adhan is given only for notification. And on the day it was Ibn Umm Maktum’s turn to give the adhan at night, he said regarding him that hearing his adhan should not cause one to stop eating and drinking, because he is giving the adhan for suhoor or tahajjud, and Bilal was specifically appointed for the suhoor adhan.
Imam Malik, Imam Shafi’i, Imam Ahmad, and Imam Abu Yusuf rahimahumullah have deemed it permissible to give the adhan for the dawn prayer (fajr) a little before the actual appearance of dawn. These scholars say that the dawn prayer holds special importance.
Shaykh al-Hadith Mawlana Ubaidullah Sahib Mubarakpuri rahimahullah says:
These scholars said:
Both adhans were for the dawn prayer, and the first was not a prohibition against taking the pre-dawn meal (suhoor). The second was a notification after the first notification. The dawn prayer was singled out for this among all the prayers because of the encouragement to perform it at its earliest time, and because dawn usually comes after sleep, so it was appropriate to appoint someone to awaken the people before its time so that they could prepare and attain the virtue of the earliest time, etc.
(Mirqat, vol. 1, p. 444)
That is, the aforementioned scholars say that both adhans mentioned in the hadith were for the dawn prayer. The first adhan was not a prohibition against suhoor or tahajjud. The second adhan was given as a repeated notification, and this is specific to the dawn prayer as compared to other prayers, because there is encouragement to perform it at its earliest time. Therefore, it was appropriate to appoint a mu’adhdhin who would alert and awaken the people beforehand so that they could prepare and attain the virtue of the earliest time.
Some scholars say that the adhan of Bilal radi Allahu anhu was specific to the month of Ramadan. Some Deobandi commentators have also written this. Shaykh al-Hadith Mawlana Ubaidullah Sahib rahimahullah says:
There is some consideration in this; because the statement “Eat and drink” applies outside of Ramadan as well, for those who wish to fast voluntarily. Many Companions in his (the Prophet’s) time sallallahu alayhi wa sallam used to frequently fast voluntary fasts, so his statement “So eat and drink” refers to these people. This is also indicated by what ‘Abd al-Razzaq narrated from Ibn al-Musayyib in a mursal report:
“Indeed, Bilal gives the adhan at night, so whoever wishes to fast should not be prevented by Bilal’s adhan until Ibn Umm Maktum gives the adhan.” This is mentioned by ‘Ali al-Muttaqi in Kanz al-‘Ummal
(vol. 4, p. 311)
Thus, the Prophet sallallahu alayhi wa sallam made fasting in this case a matter of personal choice, and this only occurs outside of Ramadan. Therefore, his statement “Indeed, Bilal gives the adhan at night” is not specific to Ramadan.
(Mirqat, vol. 1, p. 444)
That is, it is not correct to say that this adhan was specific to Ramadan. In the time of the Prophet sallallahu alayhi wa sallam, many Companions used to keep voluntary fasts in abundance outside of Ramadan, as is established by the narration of Ibn al-Musayyib in Musnad ‘Abd al-Razzaq, that the Prophet sallallahu alayhi wa sallam said that Bilal gives the adhan at night, so whoever wishes to fast should not stop eating suhoor upon hearing this adhan. This Prophetic instruction pertains to times outside of Ramadan. Thus, it is established that restricting Bilal’s adhan to Ramadan is not correct.
As for the issue: if someone knowingly or unknowingly gives the adhan for fajr before its time, will it suffice, or must the adhan be repeated after the actual appearance of fajr? Regarding this, Imam Tirmidhi says:
Some of the people of knowledge said: If the mu’adhdhin gives the adhan at night, it suffices and he does not need to repeat it. This is the view of Malik, Ibn al-Mubarak, Shafi’i, Ahmad, and Ishaq. Some of the people of knowledge said: If he gives the adhan at night, he should repeat it, and this is the view of Sufyan al-Thawri.
The great hadith scholar Mawlana ‘Abd al-Rahman Mubarakpuri quddisa sirruh says:
I say: I have not come across any authentic and explicit hadith that indicates sufficiency (of the adhan given at night for the fajr prayer). Therefore, in my view, the apparent (correct) opinion is that of those who hold that such an adhan does not suffice. And Allah the Exalted knows best.
(Tuhfat al-Ahwadhi, vol. 1, p. 180)
That is, I say that I have not found any explicit authentic hadith proving that the adhan given at night suffices for the fajr prayer. Therefore, in my view, the correct opinion is that of those who hold that such an adhan does not suffice. And Allah knows best.
Abdullah bin Umm Maktum Qays bin Za'idah radi Allahu anhu was a well-known blind Companion from the Quraysh, regarding whom Surah Abasa was revealed. Once, while some of the prominent Quraysh were engaged in discussion with the Prophet sallallahu alayhi wa sallam, he suddenly arrived there. At such a moment, his presence seemed inappropriate to the Prophet sallallahu alayhi wa sallam. Concerning this, Allah gave admonition to His noble Messenger sallallahu alayhi wa sallam in the aforementioned Surah, and declared that honoring and respecting such beloved, poor, and sincere servants is always necessary. Thus, later on, whenever he would come, the Prophet sallallahu alayhi wa sallam would seat him with great affection and love, and would say, “This is the one regarding whom Allah the Exalted admonished me.”
As for what is mentioned in the present hadith, in some narrations the opposite is also reported: that is, the first call to prayer (adhan) was given by Abdullah bin Umm Maktum, and the second adhan by Bilal radi Allahu anhu, as is mentioned in Nasa’i, Ibn Khuzaymah, Ibn Hibban, Musnad Ahmad, and others.
Ibn Khuzaymah and others have reconciled between these reports as follows:
It is possible that the Prophet sallallahu alayhi wa sallam appointed both Bilal and Ibn Umm Maktum to alternate between the two adhans. On some nights, Bilal would be ordered to give the adhan at night, and when Bilal descended, Ibn Umm Maktum would ascend and give the adhan at the (actual) time. When it was Ibn Umm Maktum’s turn, he would begin and give the adhan at night, and when he descended, Bilal would ascend and give the adhan at the (actual) time. Thus, the Prophet’s statement, “Indeed, Bilal gives the adhan at night,” was during Bilal’s turn, and his statement, “Indeed, Ibn Umm Maktum gives the adhan at night,” was during Ibn Umm Maktum’s turn.
(Mirqat al-Mafatih, vol. 1, p. 443)
That is, the hadith scholar Ibn Khuzaymah and others have reconciled these events by suggesting that the Prophet sallallahu alayhi wa sallam may have appointed Bilal and Ibn Umm Maktum to alternate for both adhans. On the day it was Bilal’s turn to give the adhan at night, the Prophet sallallahu alayhi wa sallam said regarding him that hearing Bilal’s adhan does not prohibit eating, drinking, or taking the pre-dawn meal (suhoor), because this adhan is given only for notification. And on the day it was Ibn Umm Maktum’s turn to give the adhan at night, he said regarding him that hearing his adhan should not cause one to stop eating and drinking, because he is giving the adhan for suhoor or tahajjud, and Bilal was specifically appointed for the suhoor adhan.
Imam Malik, Imam Shafi’i, Imam Ahmad, and Imam Abu Yusuf rahimahumullah have deemed it permissible to give the adhan for the dawn prayer (fajr) a little before the actual appearance of dawn. These scholars say that the dawn prayer holds special importance.
Shaykh al-Hadith Mawlana Ubaidullah Sahib Mubarakpuri rahimahullah says:
These scholars said:
Both adhans were for the dawn prayer, and the first was not a prohibition against taking the pre-dawn meal (suhoor). The second was a notification after the first notification. The dawn prayer was singled out for this among all the prayers because of the encouragement to perform it at its earliest time, and because dawn usually comes after sleep, so it was appropriate to appoint someone to awaken the people before its time so that they could prepare and attain the virtue of the earliest time, etc.
(Mirqat, vol. 1, p. 444)
That is, the aforementioned scholars say that both adhans mentioned in the hadith were for the dawn prayer. The first adhan was not a prohibition against suhoor or tahajjud. The second adhan was given as a repeated notification, and this is specific to the dawn prayer as compared to other prayers, because there is encouragement to perform it at its earliest time. Therefore, it was appropriate to appoint a mu’adhdhin who would alert and awaken the people beforehand so that they could prepare and attain the virtue of the earliest time.
Some scholars say that the adhan of Bilal radi Allahu anhu was specific to the month of Ramadan. Some Deobandi commentators have also written this. Shaykh al-Hadith Mawlana Ubaidullah Sahib rahimahullah says:
There is some consideration in this; because the statement “Eat and drink” applies outside of Ramadan as well, for those who wish to fast voluntarily. Many Companions in his (the Prophet’s) time sallallahu alayhi wa sallam used to frequently fast voluntary fasts, so his statement “So eat and drink” refers to these people. This is also indicated by what ‘Abd al-Razzaq narrated from Ibn al-Musayyib in a mursal report:
“Indeed, Bilal gives the adhan at night, so whoever wishes to fast should not be prevented by Bilal’s adhan until Ibn Umm Maktum gives the adhan.” This is mentioned by ‘Ali al-Muttaqi in Kanz al-‘Ummal
(vol. 4, p. 311)
Thus, the Prophet sallallahu alayhi wa sallam made fasting in this case a matter of personal choice, and this only occurs outside of Ramadan. Therefore, his statement “Indeed, Bilal gives the adhan at night” is not specific to Ramadan.
(Mirqat, vol. 1, p. 444)
That is, it is not correct to say that this adhan was specific to Ramadan. In the time of the Prophet sallallahu alayhi wa sallam, many Companions used to keep voluntary fasts in abundance outside of Ramadan, as is established by the narration of Ibn al-Musayyib in Musnad ‘Abd al-Razzaq, that the Prophet sallallahu alayhi wa sallam said that Bilal gives the adhan at night, so whoever wishes to fast should not stop eating suhoor upon hearing this adhan. This Prophetic instruction pertains to times outside of Ramadan. Thus, it is established that restricting Bilal’s adhan to Ramadan is not correct.
As for the issue: if someone knowingly or unknowingly gives the adhan for fajr before its time, will it suffice, or must the adhan be repeated after the actual appearance of fajr? Regarding this, Imam Tirmidhi says:
Some of the people of knowledge said: If the mu’adhdhin gives the adhan at night, it suffices and he does not need to repeat it. This is the view of Malik, Ibn al-Mubarak, Shafi’i, Ahmad, and Ishaq. Some of the people of knowledge said: If he gives the adhan at night, he should repeat it, and this is the view of Sufyan al-Thawri.
The great hadith scholar Mawlana ‘Abd al-Rahman Mubarakpuri quddisa sirruh says:
I say: I have not come across any authentic and explicit hadith that indicates sufficiency (of the adhan given at night for the fajr prayer). Therefore, in my view, the apparent (correct) opinion is that of those who hold that such an adhan does not suffice. And Allah the Exalted knows best.
(Tuhfat al-Ahwadhi, vol. 1, p. 180)
That is, I say that I have not found any explicit authentic hadith proving that the adhan given at night suffices for the fajr prayer. Therefore, in my view, the correct opinion is that of those who hold that such an adhan does not suffice. And Allah knows best.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 623
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The purpose of the title is to establish the legitimacy of the first call to prayer (adhan) at the time of dawn, as is the position of the majority of scholars. However, is it necessary to give the second adhan after this, or is it sufficient to rely on the first adhan? Regarding this, the position of Imam Malik, Imam Shafi’i, and Imam Ahmad rahimahumullah is that it is permissible to suffice with the first adhan. Meanwhile, the hadith scholar Ibn Khuzaymah, Imam Ibn al-Mundhir, and some other scholars state that the first adhan alone is not sufficient for the Fajr prayer; rather, it is necessary to give the second adhan for it. Thus, the reason Imam Bukhari rahimahullah brings the hadith of Abdullah ibn Umar and Aisha radi Allahu anhum after the narration from Abdullah ibn Mas’ud radi Allahu anhu appears to be to clarify that the first adhan is not sufficient.
Some individuals claim that the words of the pre-dawn adhan were not like those of the general adhan, but this claim is baseless, as in the ahadith it is also referred to as “adhan.” Furthermore, if its words were different from the second adhan, there would have been no need to clarify that Bilal gives the adhan at night, and thus, his adhan does not make eating and drinking unlawful for the fasting person. The very need for this clarification arose because, in terms of wording, both adhans were the same.
(Fath al-Bari: 2/137)
(2)
Among us, the common practice regarding the first adhan is to call it the “tahajjud adhan,” and it is given at least an hour before the Fajr adhan. However, this adhan is certainly not for tahajjud, but rather it is given to send those praying tahajjud back home so that they may rest, and if they intend to fast, they may partake in suhur (pre-dawn meal), etc.
Its second purpose is stated to be to awaken those who are sleeping so that they may get up, fulfill their necessary needs, and prepare for the Fajr prayer.
For this purpose, fifteen to twenty minutes are sufficient, because the ahadith clarify that the time between the two adhans was only such that after finishing the first adhan, one would be descending while the other was ascending to give the second adhan.
(Sahih al-Bukhari, al-Sawm, Hadith: 1919)
This clarification is also present in a hadith narrated from Ibn Umar radi Allahu anhuma.
(Sahih Muslim, al-Salat, Hadith: 2538(1092))
Although the words describing the short interval between the first and second adhan are somewhat exaggerated, because the objectives of the first adhan mentioned in the ahadith determine that there should be at least enough time between the first and second adhan for a person praying tahajjud to return home and eat suhur, and not so little time that the purpose of the adhan is lost.
In any case, the first adhan is not the tahajjud adhan, but rather the adhan for suhur, and there should not be an interval of an hour or two between it and the second adhan.
And Allah knows best.
(1)
The purpose of the title is to establish the legitimacy of the first call to prayer (adhan) at the time of dawn, as is the position of the majority of scholars. However, is it necessary to give the second adhan after this, or is it sufficient to rely on the first adhan? Regarding this, the position of Imam Malik, Imam Shafi’i, and Imam Ahmad rahimahumullah is that it is permissible to suffice with the first adhan. Meanwhile, the hadith scholar Ibn Khuzaymah, Imam Ibn al-Mundhir, and some other scholars state that the first adhan alone is not sufficient for the Fajr prayer; rather, it is necessary to give the second adhan for it. Thus, the reason Imam Bukhari rahimahullah brings the hadith of Abdullah ibn Umar and Aisha radi Allahu anhum after the narration from Abdullah ibn Mas’ud radi Allahu anhu appears to be to clarify that the first adhan is not sufficient.
Some individuals claim that the words of the pre-dawn adhan were not like those of the general adhan, but this claim is baseless, as in the ahadith it is also referred to as “adhan.” Furthermore, if its words were different from the second adhan, there would have been no need to clarify that Bilal gives the adhan at night, and thus, his adhan does not make eating and drinking unlawful for the fasting person. The very need for this clarification arose because, in terms of wording, both adhans were the same.
(Fath al-Bari: 2/137)
(2)
Among us, the common practice regarding the first adhan is to call it the “tahajjud adhan,” and it is given at least an hour before the Fajr adhan. However, this adhan is certainly not for tahajjud, but rather it is given to send those praying tahajjud back home so that they may rest, and if they intend to fast, they may partake in suhur (pre-dawn meal), etc.
Its second purpose is stated to be to awaken those who are sleeping so that they may get up, fulfill their necessary needs, and prepare for the Fajr prayer.
For this purpose, fifteen to twenty minutes are sufficient, because the ahadith clarify that the time between the two adhans was only such that after finishing the first adhan, one would be descending while the other was ascending to give the second adhan.
(Sahih al-Bukhari, al-Sawm, Hadith: 1919)
This clarification is also present in a hadith narrated from Ibn Umar radi Allahu anhuma.
(Sahih Muslim, al-Salat, Hadith: 2538(1092))
Although the words describing the short interval between the first and second adhan are somewhat exaggerated, because the objectives of the first adhan mentioned in the ahadith determine that there should be at least enough time between the first and second adhan for a person praying tahajjud to return home and eat suhur, and not so little time that the purpose of the adhan is lost.
In any case, the first adhan is not the tahajjud adhan, but rather the adhan for suhur, and there should not be an interval of an hour or two between it and the second adhan.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 623
Hafiz Zubair Ali Zai
The Two Calls to Prayer (Adhans) of the Morning
Note: There are two calls to prayer (adhans) in the morning:
One is the adhan of Fajr after the true dawn (subh sadiq),
The second is the iqamah.
The Messenger of Allah sallallahu alayhi wa sallam, in the hadith of «بين كل أذانين», has also referred to the iqamah as an adhan. For the hadith, see: [صحيح بخاري : 624، صحيح مسلم : 838,1940]
Of these two adhans (the adhan of Fajr and the iqamah), the words of «الصلوٰة خير من النوم» are established only in the first adhan, and not in the second.
Shaykh al-Albani rahimahullah made a very strange mistake in this matter: he considered the night (pre-dawn or tahajjud) adhan to be the morning adhan, and claimed that the words of «الصلوٰة خير من النوم» should not be recited in the adhan of Fajr, but should be recited in the night adhan. However, calling the night adhan the morning adhan is incorrect.
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said: «إن بلالاً يؤذن بليل“» Verily, Bilal gives the adhan at night. [صحيح بخاري : 622۔ 623 باب الاذان قبل الفجر، صحيح مسلم : 1092، 2536]
In this hadith, it is explicitly stated regarding the adhan for tahajjud or suhur in Ramadan that it is the night adhan. Therefore, for al-Albani rahimahullah to consider it the adhan of Fajr is a major error, and the fundamental reason for this mistake is that he did not take the understanding of this hadith from the pious predecessors (salaf salihin), but rather from a very late scholar of Yemen. To close one's eyes to the fiqh of hadith presented by Hafiz Ibn Khuzaymah, Hafiz Bayhaqi, and Allamah Tahawi and others, and to accept the understanding of the latecomers after the best generations and the era of hadith compilation, is by no means correct. And perhaps this is why Shaykh Aminullah Peshawari hafizahullah has written: «وإن قول الشيخ الباني حفظه الله (رحمه الله) ضعيف فى هذه المسئلة“» and in this matter, the statement of Shaykh al-Albani hafizahullah (rahimahullah) is weak. [فتاويٰ الدين الخالص ج 3 ص 225]
As for the narration regarding Sayyiduna Umar ibn al-Khattab radi Allahu anhu, in which it is mentioned that he said regarding «الصلوٰة خير من النوم»: Include these words in the morning adhan. [موطا امام مالك ج 1 ص 72 ح 151، مشكوٰة المصابيح بتحقيقي : 652]
This narration is from the "Balaghat" (unattributed reports) in the Muwatta and is without a chain of transmission, and a narration without a chain is rejected.
In Musannaf Ibn Abi Shaybah (1/208, Hadith 21159), there is a narration of this meaning, but its narrator Isma'il (??) is unknown.
For the original article, see the monthly "Al-Hadith" Hazro (Issue 104, pp. 14–16).
Note: There are two calls to prayer (adhans) in the morning:
One is the adhan of Fajr after the true dawn (subh sadiq),
The second is the iqamah.
The Messenger of Allah sallallahu alayhi wa sallam, in the hadith of «بين كل أذانين», has also referred to the iqamah as an adhan. For the hadith, see: [صحيح بخاري : 624، صحيح مسلم : 838,1940]
Of these two adhans (the adhan of Fajr and the iqamah), the words of «الصلوٰة خير من النوم» are established only in the first adhan, and not in the second.
Shaykh al-Albani rahimahullah made a very strange mistake in this matter: he considered the night (pre-dawn or tahajjud) adhan to be the morning adhan, and claimed that the words of «الصلوٰة خير من النوم» should not be recited in the adhan of Fajr, but should be recited in the night adhan. However, calling the night adhan the morning adhan is incorrect.
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said: «إن بلالاً يؤذن بليل“» Verily, Bilal gives the adhan at night. [صحيح بخاري : 622۔ 623 باب الاذان قبل الفجر، صحيح مسلم : 1092، 2536]
In this hadith, it is explicitly stated regarding the adhan for tahajjud or suhur in Ramadan that it is the night adhan. Therefore, for al-Albani rahimahullah to consider it the adhan of Fajr is a major error, and the fundamental reason for this mistake is that he did not take the understanding of this hadith from the pious predecessors (salaf salihin), but rather from a very late scholar of Yemen. To close one's eyes to the fiqh of hadith presented by Hafiz Ibn Khuzaymah, Hafiz Bayhaqi, and Allamah Tahawi and others, and to accept the understanding of the latecomers after the best generations and the era of hadith compilation, is by no means correct. And perhaps this is why Shaykh Aminullah Peshawari hafizahullah has written: «وإن قول الشيخ الباني حفظه الله (رحمه الله) ضعيف فى هذه المسئلة“» and in this matter, the statement of Shaykh al-Albani hafizahullah (rahimahullah) is weak. [فتاويٰ الدين الخالص ج 3 ص 225]
As for the narration regarding Sayyiduna Umar ibn al-Khattab radi Allahu anhu, in which it is mentioned that he said regarding «الصلوٰة خير من النوم»: Include these words in the morning adhan. [موطا امام مالك ج 1 ص 72 ح 151، مشكوٰة المصابيح بتحقيقي : 652]
This narration is from the "Balaghat" (unattributed reports) in the Muwatta and is without a chain of transmission, and a narration without a chain is rejected.
In Musannaf Ibn Abi Shaybah (1/208, Hadith 21159), there is a narration of this meaning, but its narrator Isma'il (??) is unknown.
For the original article, see the monthly "Al-Hadith" Hazro (Issue 104, pp. 14–16).
Source: Monthly Magazine al-Hadith Hazro, Page: 14
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
➊ The Prophet Muhammad sallallahu alayhi wa sallam had two permanent mu’adhdhins (callers to prayer) for the morning. One of them would give the adhan (call to prayer) at night before dawn so that people could make arrangements and preparations for the morning prayer, and those who had been praying tahajjud (late night voluntary prayer) for a long time could get some rest or relax, and those who intended to fast could make arrangements for fasting. However, this adhan was not for the morning prayer itself. Then, for the morning prayer, Ibn Umm Maktum radi Allahu anhu would give the adhan.
➋ There was not much interval between the two adhans, because its purpose did not require a long time. After Bilal radi Allahu anhu gave the adhan, he would wait a little for the true dawn (subh sadiq), make some supplications and seek forgiveness, and when the time for the rising of the true dawn approached, he would descend from the elevated place and inform Ibn Umm Maktum so that he could prepare to give the morning adhan. Then he would get ready and ascend to the elevated place to give the adhan.
➊ The Prophet Muhammad sallallahu alayhi wa sallam had two permanent mu’adhdhins (callers to prayer) for the morning. One of them would give the adhan (call to prayer) at night before dawn so that people could make arrangements and preparations for the morning prayer, and those who had been praying tahajjud (late night voluntary prayer) for a long time could get some rest or relax, and those who intended to fast could make arrangements for fasting. However, this adhan was not for the morning prayer itself. Then, for the morning prayer, Ibn Umm Maktum radi Allahu anhu would give the adhan.
➋ There was not much interval between the two adhans, because its purpose did not require a long time. After Bilal radi Allahu anhu gave the adhan, he would wait a little for the true dawn (subh sadiq), make some supplications and seek forgiveness, and when the time for the rising of the true dawn approached, he would descend from the elevated place and inform Ibn Umm Maktum so that he could prepare to give the morning adhan. Then he would get ready and ascend to the elevated place to give the adhan.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2538
