Bukhari

Hadith Commentary:
Translation:
The chapter is derived from the fact that the Prophet (sallallahu alayhi wa sallam) considered the call to prayer (adhan) of a single person—Bilal or Abdullah ibn Umm Maktum—sufficient for action. From this, the authority of a solitary report (khabar wahid) is also established.
When a single person is deemed reliable, his narration is likewise authoritative, just as the adhan of a single person is authoritative for all Muslims.
Those who do not accept the authority of a solitary report should also not accept the adhan of a single person.
If not, then not.

Hadith Commentary:
Ibn Umm Maktum radi Allahu anhu was a blind person.
He used to give the call to prayer (adhan) for the dawn (fajr) prayer, and he would not give the adhan until people informed him that dawn had broken, because he himself could not see.
When the Messenger of Allah sallallahu alayhi wa sallam would go on an expedition, he would appoint him as his deputy for the prayers.
The Messenger of Allah sallallahu alayhi wa sallam said:
“Bilal’s adhan does not prevent you from eating and drinking for suhur, but when Ibn Umm Maktum gives the adhan, then stop eating and drinking.”
The Messenger of Allah sallallahu alayhi wa sallam considered the adhan of one person sufficient for action; from this, the authority of a solitary report (khabar wahid) is also established. When the adhan of a single person is authoritative for all Muslims, then what prevents the acceptance of a solitary report as authoritative? Those who do not accept the authority of a solitary report should also not accept the adhan of a single person.

Hadith Commentary:
The relevance of this hadith to the chapter is evident in that people relied upon the adhan of Ibn Umm Maktum (radi Allahu anhu) and would cease eating and drinking, even though he was blind.
From this, the affirmation of the testimony of a blind person is also intended, and it serves as a refutation of those who issue fatwas rejecting the testimony of a blind person.

Hadith Commentary:
(1)
In the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), the practice was that Bilal (radi Allahu anhu) would give the first call to prayer (adhan) at Fajr while there was still ample time left for eating and drinking the pre-dawn meal (suhoor). Then, at the usual time of the break of dawn (true Fajr), Ibn Umm Maktum (radi Allahu anhu) would give the adhan, and upon hearing his call, eating and drinking would be stopped.

(2)
Imam Bukhari's (rahimahullah) intent is to show that people relied upon the adhan of Ibn Umm Maktum (radi Allahu anhu) and would cease eating and drinking, even though he was a blind person.
From this, it is also intended to establish the admissibility of the testimony of a blind person.
This refutes those who issue a fatwa rejecting the testimony of a blind person.
In any case, if a blind person comes to know of something by any means, he can testify regarding it; direct observation is not a requirement, as is evident from the acceptance of the adhan of Ibn Umm Maktum (radi Allahu anhu) despite his blindness.

Hadith Commentary:
From the time of the Messenger (sallallahu alayhi wa sallam), it was the established practice that Bilal (radi Allahu anhu) would give the adhan (call to prayer) for suhur (pre-dawn meal), and Abdullah ibn Umm Maktum (radi Allahu anhu), who was blind, would give the adhan for the Fajr (dawn) prayer.
This same method continued during the era of the Caliphate, and this practice has remained in place in Madinah Munawwarah up to the present day.
Those who oppose the adhan for suhur are not correct in their view.
The purpose of this adhan is not only to awaken people for suhur, but also to awaken them for the Tahajjud (late night) prayer.
The conformity between the hadith and the chapter is evident.

Hadith Commentary:
(1)
Allamah Nawawi rahimahullah has written regarding Imam Abu Hanifah rahimahullah that, according to him, the call to prayer (adhan) given by a blind person is not valid. Concerning this, Hafiz Ibn Hajar al-Asqalani rahimahullah writes that attributing this dislike (karahah) to Imam Abu Hanifah rahimahullah is not correct; however, in the Hanafi jurisprudential book "Muhit," there is mention of dislike regarding the adhan of a blind person.
(Fath al-Bari: 2/131)
Allamah Ayni rahimahullah has also mentioned this, but he has stated that the real reason for the dislike is the lack of direct observation. Therefore, if someone who can see informs the blind person of the correct time, then there will be no dislike.
('Umdat al-Qari: 4/180)
In Musannaf Ibn Abi Shaybah, it is narrated from Abdullah ibn Mas'ud and Abdullah ibn Zubayr radi Allahu anhum that they considered the adhan of a blind person to be disliked (makruh).
This dislike is also based on the same reason: when the person neither has personal experience nor is there anyone to inform him of the correct time.
Imam Bukhari rahimahullah has mentioned this very condition in the title he established.
It should be noted that Ibn Umm Maktum radi Allahu anhu used to accurately estimate the time of dawn (fajr) for the adhan, and he never made a mistake in this regard. In fact, some narrations explicitly mention this.
(Fath al-Bari: 2/133)

(2)
It is narrated from Aisha radi Allahu anha that she said:
The Messenger of Allah sallallahu alayhi wa sallam had three mu'adhdhins (callers to prayer): Bilal radi Allahu anhu, Abu Mahdhurah radi Allahu anhu, and Amr ibn Umm Maktum.
The Messenger of Allah sallallahu alayhi wa sallam said that since Ibn Umm Maktum is a blind man, do not be deceived by his adhan; however, after Bilal's adhan, stop eating and drinking.
Similarly, Anisah bint Khabib radi Allahu anha says:
The Messenger of Allah sallallahu alayhi wa sallam said:
"When Ibn Umm Maktum gives the adhan, eat and drink, and when Bilal gives the adhan, stop eating and drinking."
(Sahih Ibn Khuzaymah: 1/210, Hadith: 404)
These narrations are contrary to the narration of Sahih Bukhari.
It appears that the Messenger of Allah sallallahu alayhi wa sallam had assigned turns to these individuals for the adhan of suhur (pre-dawn meal) and fajr (dawn).
Sometimes Bilal would give the adhan for suhur and Ibn Umm Maktum radi Allahu anhu would be responsible for the adhan of fajr, as is mentioned in the narration of Sahih Bukhari, and sometimes Ibn Umm Maktum would give the adhan for suhur and Bilal would be responsible for the adhan of fajr. On this basis, there is no contradiction in these narrations.
('Umdat al-Qari: 1/182)

Benefits:

➊ Some people consider the call to prayer (adhan) given by a blind person to be impermissible, some consider it disliked (makruh), and some consider it contrary to what is preferable (khilaf al-awla). Imam Bukhari rahimahullah established a chapter stating that if a blind person has someone to inform him of the time, then his adhan is permissible without any dislike, because one of the muezzins of the Prophet sallallahu alayhi wa sallam was blind. And now, with clocks and mobile phones, the issue has been completely resolved for blind individuals.

➋ The name of Ibn Umm Maktum radi Allahu anhu is Abdullah; he is also called Amr. His father's name is Qays ibn Zaydah al-Qurashi al-Amiri. He is the cousin of Umm al-Mu'minin Khadijah bint Khuwaylid radi Allahu anha. He became Muslim at the very beginning of Islam. The Prophet sallallahu alayhi wa sallam used to honor him, and the Prophet sallallahu alayhi wa sallam appointed him as his deputy in Madinah on several occasions. Surah Abasa was revealed concerning him. In Madinah, at one time, Bilal and Ibn Umm Maktum radi Allahu anhuma were both muezzins of the Prophet sallallahu alayhi wa sallam. Ibn Umm Maktum radi Allahu anhu participated in the Battle of Qadisiyyah and was martyred in it. [فتح الباري]

Hadith Commentary:
From these ahadith, it is understood that during the Prophetic era, two calls to prayer (adhan) were given at Fajr.
The first adhan was given before the actual time of Fajr, to inform people that there was still time left for suhur (pre-dawn meal) and for the prayer of tahajjud (late night voluntary prayer).
Those who wished to eat or drink could do so, and those who wished to perform tahajjud could still pray.
Then, the adhan for Fajr was given at the time when true dawn (subh sadiq) had occurred.
Hazrat Bilal (radi Allahu anhu) was appointed for the first adhan, and Hazrat Ibn Umm Maktum (radi Allahu anhu) for the second, and sometimes the opposite would occur, as will be mentioned further on.

Hadith Commentary:
(1)
In this narration, the call to prayer (adhan) of Ibn Umm Maktum (radi Allahu anhu) is presented in comparison to the adhan of Bilal (radi Allahu anhu). It is also explicitly stated that Bilal used to give the adhan at night, which means that Ibn Umm Maktum’s adhan was not at night, but rather at the end of the night, after the break of dawn (fajr). That is the intended meaning.

(2)
It should be noted that some narrations are contrary to this. In them, it is mentioned that Ibn Umm Maktum would give the adhan at night, so eat and drink until Bilal gives the adhan. In fact, in the authentic narration of Ibn Khuzaymah, it is explicitly stated that when Amr ibn Umm Maktum gives the adhan, no one should be deceived, for he is blind; therefore, after his adhan, there is no harm in eating and drinking for suhur, but when Bilal gives the adhan, then eating and drinking should be stopped.

In the narrations related to Aisha (radi Allahu anha), it is mentioned that she considered the statement of Abdullah ibn Umar (radi Allahu anhu) to be incorrect. She said that it was Bilal’s responsibility to keep watch for the break of dawn (fajr).

The reconciliation of these conflicting narrations is as follows: When the practice of adhan began, Bilal (radi Allahu anhu) used to give the adhan for fajr as well. As one female companion said, “My house was the highest in Madinah. Bilal would climb onto the roof of my house and keep watch for the break of dawn. When fajr appeared, he would stretch and begin to give the adhan.” After this, Ibn Umm Maktum (radi Allahu anhu) was appointed for the adhan of suhur (pre-dawn meal).

This arrangement continued for some time. Eventually, Ibn Umm Maktum (radi Allahu anhu) was appointed for the adhan of fajr, and Bilal (radi Allahu anhu) was assigned the adhan for suhur. The reason for this was that sometimes, due to overpowering sleep, Bilal would give the fajr adhan before its time, which would then have to be rectified. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) assigned the duty of the fajr adhan to Ibn Umm Maktum (radi Allahu anhu). Since he was blind, he would give the adhan when he was informed about the break of dawn.

(Fath al-Bari: 2/135-136)

Benefits:

➊ In this hadith, it is mentioned that Bilal radi Allahu anhu would give the call to prayer (adhan) at night. This indicates that the adhan of Ibn Umm Maktum radi Allahu anhu would take place after the night had ended; this is what is called Fajr, and this is also the purpose of the chapter.

➋ It should be noted that some narrations are contrary to this. In them, it is stated that Ibn Umm Maktum radi Allahu anhu would give the adhan at night, so eat and drink until Bilal radi Allahu anhu gives the adhan. In fact, in the narration of Sahih Ibn Khuzaymah (212/1, Hadith: 408), it is explicitly mentioned that when Amr ibn Umm Maktum radi Allahu anhu gives the adhan, no one should be deceived, for he is blind; therefore, there is no harm in eating the pre-dawn meal (suhoor) after his adhan. However, when Bilal radi Allahu anhu gives the adhan, then eating and drinking should be stopped. In the narrations related to Aisha radi Allahu anha, it is mentioned that she would say the opposite of what Abdullah ibn Umar radi Allahu anhuma stated. She said that it was Bilal radi Allahu anhu’s responsibility to keep watch for the appearance of Fajr. [صحيح ابن خزيمه: 211/1، ح: 407] The reconciliation of these conflicting narrations is as follows: when the practice of adhan began, both the night adhan and the morning adhan were given by Bilal radi Allahu anhu. As one female Companion stated, “My house was the highest in Madinah; Bilal radi Allahu anhu would climb onto the roof of my house and keep watch for the appearance of Fajr. When Fajr appeared, he would stretch and then begin the adhan.” After this, Ibn Umm Maktum radi Allahu anhu was appointed for the adhan of suhoor (the first adhan). This continued for some time. Eventually, Ibn Umm Maktum radi Allahu anhu was appointed for the Fajr adhan, and Bilal radi Allahu anhu was assigned the adhan for suhoor. The reason for this was that sometimes Bilal radi Allahu anhu, due to overpowering sleep, would give the Fajr adhan before its time, which would then need to be rectified. [ديكهيے ابوداؤد: 532، صحيح] Therefore, the Messenger of Allah sallallahu alayhi wa sallam assigned the duty of the Fajr adhan to Ibn Umm Maktum radi Allahu anhu. Since he was blind, he would give the adhan when he was informed about the appearance of Fajr. [فتح الباري: 135/2، 136] [هداية القاري بتغيير يسير]

1:
And this is the preferred (rajih) view,
because the call to prayer (adhan) of Abdullah ibn Umm Maktum was for the purpose of suhur (pre-dawn meal),
and furthermore, the Prophet (sallallahu alayhi wa sallam) did not suffice with this alone,
rather, Bilal used to give the call to prayer (adhan) for the Fajr (dawn) prayer.

2:
Perhaps what Hamad ibn Salamah had in mind was this very narration related to Umar, meaning he mistakenly thought it was marfu‘ (attributed directly to the Prophet),
as if he should have said that Umar’s mu’adhdhin (caller to prayer) gave the adhan during the night, so Umar ordered him to repeat the adhan,
but he fell into error and instead said that Bilal gave the adhan at night, so the Prophet (sallallahu alayhi wa sallam) ordered him to announce that the servant had fallen asleep.

638. Commentary:

➊ If there are two calls to prayer (adhan) for one prayer (such as for Fajr and Jumu‘ah), then there should also be two muezzins so that the distinction of the voices remains and people can differentiate between the first and second adhan.

➋ In your blessed era, there used to be two adhans for the Fajr prayer. One was before the break of dawn so that people would wake up and take care of their necessary needs, because naturally at that time there is more preoccupation compared to the times of other prayers. If only one adhan had sufficed, people would have missed the congregation. The second adhan was after the break of dawn to indicate the nearness of the Fajr prayer so that people would set out from their homes, because the Prophet sallallahu alayhi wa sallam did not keep much interval between the adhan and the iqamah, rather he would begin the prayer in darkness. The first adhan was given by Bilal radi Allahu anhu and the second by Ibn Umm Maktum radi Allahu anhu.

➌ The first adhan was neither for tahajjud nor for suhur, rather it would occur a short while before the actual adhan. The purpose has already been mentioned above. Tahajjud is a voluntary (nafl) prayer, and there is no adhan for voluntary prayers, such as the Eid prayer, the eclipse prayer (salat al-kusuf), the prayer for rain (salat al-istisqa), and tarawih, etc. Therefore, there will also be no adhan for tahajjud. Suhur is, in any case, unrelated to the adhan. The adhan is for prayer, not for eating. However, if someone wishes to benefit from these two adhans for suhur, they may do so; it is not prohibited, as is indicated in the hadith. For further details, see the introduction of this very book.

Lexical Explanation:
«يُؤَذَّنُ بِلَيْلِ» Calling the adhan at night means that the adhan is called before the break of dawn (tulu‘ al-fajr).
«فَكُلُوا وَاشْرَبُوا» "Eat and drink" means that if you intend to fast, the time for suhur (pre-dawn meal) still remains, so you may eat and drink.
«إِدْرَاجٌ» means: In the hadith, it refers to an addition made by the narrator as an explanation or clarification from himself. Here, idraj refers to the phrase of «وَكَانَ رَجُلًا أَعْمٰي», which is an addition from either Sayyiduna Ibn ‘Umar radi Allahu anhuma or al-Zuhri rahimahullah. This does not necessitate that the second adhan was given after its time had passed, because the informant would notify Sayyiduna Ibn Umm Maktum radi Allahu anhu either close to the break of dawn or when a portion of the dawn had appeared, at which time he would be informed.

Benefits and Issues:
➊ From this hadith, it is understood that calling the adhan before the break of dawn is also legislated (mashru‘), but this adhan is not for the same purpose as the regular adhan; rather, its purpose is to awaken those who are sleeping so that they may prepare for prayer, or to inform those engaged in tahajjud (night prayer) so that they may complete their prayer and prepare for Fajr.
➋ The interval between these two adhans was not long; at most, there would be a gap of 10 or 15 minutes.
➌ From the aforementioned hadith, it is also understood that it is permissible to appoint two mu’adhdhins (callers to prayer) for giving the adhan in one mosque.

Takhrij al-Hadith: [وأخرجه البخاري 620، من حديث مالك به]
Jurisprudential Points:
➊ From this hadith, it is understood that the night call to prayer (adhan) before the dawn (fajr) adhan is Sunnah, which nowadays is called the suhoor or tahajjud adhan.
➋ The hadith in which it is mentioned to say «الصلوٰة خير من النوم» in the first adhan of the morning, it is incorrect to interpret this as referring to the night adhan of Sayyiduna Bilal radi Allahu anhu; rather, there are two adhans in the morning: ① the adhan of fajr ② the iqamah.
In this, instead of the iqamah, one should say "as-salatu khayrun min an-nawm" (prayer is better than sleep) in the first adhan of fajr. It is narrated from Sayyiduna Anas radi Allahu anhu that «من السنة إذا قال المؤذن فى أذان الفجر، حي على الفلاح قال : الصلوٰة خير من النوم۔» when the mu’adhdhin says "hayya ‘ala al-falah" in the adhan of fajr, then saying "as-salatu khayrun min an-nawm" is Sunnah. [صحيح ابن خزيمه ج1 ص202 ح386 وسنده صحيح وصححه البيهقي 1/423]
From this hadith, Abu Ja‘far al-Tahawi has deduced that these words should be said in the fajr adhan. See: [شرح معاني الآثار 1/137] For detailed evidences, see: [السنن الكبريٰ للبيهقي 1/423] and the book of Shaykh Aminullah Peshawari [فتاويٰ الدين الخالص ج3 ص223 225]
◄ Shaykh Aminullah hafizahullah says: «وإن قول الشيخ الألباني حفظه الله ضعيف فى هذه المسئلة» Indeed, the statement of Shaykh al-Albani rahimahullah on this issue is weak. [فتاويٰ الدين الخالص ج3 ص225]
➌ If a blind mu’adhdhin is informed of the correct time by people, then his giving the adhan is valid.

Benefit:
This hadith proves the legitimacy of the pre-dawn (suhur) call to prayer (adhan), and this adhan should be given throughout the year. Some people only give it during Ramadan, which is not correct, because people observe fasts throughout the year—some keep voluntary (nafl) fasts and others make up missed (qada) fasts, etc. It is also established from this hadith that a blind person can also give the adhan, provided there is someone to inform him of the time. This hadith also adds that Sayyiduna Ibn Umm Maktum radi Allahu anhu was blind; he would not give the adhan until he was told, "You have entered the morning," meaning the time for adhan has arrived. [صحيح البخاري : 617 صحيح مسلم : 1092]