Muslim

Hadith Commentary: That is, the true dawn (subh sadiq) is the one that spreads along the entire horizon of the wide sky.

Hadith Commentary:
That is, it has been explained that the light of dawn (fajr) spreads in this manner.

Hadith Commentary:
(1)
From the chapter heading established by Imam Bukhari rahimahullah, it appears that giving the call to prayer (adhan) for the dawn (Fajr) prayer before the actual break of dawn is permissible. However, the hadith does not establish that the adhan before Fajr was intended for the Fajr prayer itself; rather, the purposes of this adhan are entirely different. That is, after completing the night prayer (tahajjud), it is to eat the pre-dawn meal (suhoor) before the Fajr adhan and to wake up and take care of necessary needs in preparation for the Fajr prayer. The purpose of the Fajr adhan, on the other hand, is to announce the end of the pre-dawn meal and to inform of the time for the Fajr prayer. Therefore, it would have been more appropriate if the chapter heading was worded as follows:
"Giving the adhan for suhoor before Fajr."
(2)
From this hadith, it is understood that there are two types of dawn (Fajr):
One is the false dawn (Fajr al-Kadhib) and the other is the true dawn (Fajr al-Sadiq). The Messenger of Allah sallallahu alayhi wa sallam himself clarified this, stating that there are two types of Fajr:
One in which eating becomes forbidden and prayer becomes permissible, and the other in which prayer is forbidden and eating is permissible.
In another narration, there is further clarification: one is that morning light which rises straight up into the sky like the tail of a wolf. In this, performing the prayer is not permissible, but eating is not forbidden.
The other is that which spreads horizontally to the right and left along the horizon; this makes eating forbidden for the fasting person and in this, performing the Fajr prayer is permissible and lawful.
(al-Mustadrak lil-Hakim: 1/1919, Hadith: 687, 688)

Benefit:

From this hadith, it is understood that the first call to prayer (adhan) is given at the time of the false dawn (subh kadhib), when a light appears from the east in the darkness of the night, which spreads upward from below like the tail of a wolf. This is still considered part of the night. After a short while, the true dawn (subh sadiq), that is, the actual morning, appears, whose light spreads from right to left. With this, the time for the morning call to prayer (adhan) and the prayer itself begins, and the fasting person must stop eating and drinking. The purpose of the Imam’s chapter here is to show that the adhan is also given before Fajr, but that is not the adhan for the morning prayer; rather, it is to awaken those who are sleeping and to alert those who are standing (in prayer).

Giving the Adhan Before the Time of Fajr Prayer
«عِندَ دُخُولٍ وَقُتِ الصَّلَاةِ»
When the time for prayer arrives. 1
1. Because the very purpose of the adhan is to inform about the times of prayer. However, it is permissible to give the adhan before the time of Fajr prayer, but it should be remembered that this adhan will not be for the Fajr prayer itself, rather it will be for tahajjud (night prayer), supererogatory prayers, and to awaken and alert the people.

The evidences for this are as follows:
➊ It is narrated from Abdullah ibn Mas'ud radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: “Let not the adhan of Bilal radi Allahu anhu prevent any of you from his sahur (pre-dawn meal), for he gives the adhan at night so that the one who is praying tahajjud among you may return (to rest), and the one who is sleeping may be awakened.” [بخاري 621، كتاب الاذان: باب الاذان قبل الفجر، مسلم 1093، ابن ماجة 1696، نسائي 148/4، أحمد 435/1، بيهقي 381/1، أبو عوانة 373/1، ابن خزيمة 1928]

➋ It is narrated from Ibn Umar radi Allahu anhuma that the Prophet sallallahu alayhi wa sallam said: «ان بلالا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم» “Bilal radi Allahu anhu gives the adhan at night, so eat and drink until Ibn Umm Maktum radi Allahu anhu gives the adhan.” [بخاري 617، كتاب الاذان: باب اذان الأعمى إذا كان له من يخبره، مسلم 1092، مؤطا 74/1، حميدي 611، دارمي 269/1، ترمذي 203، نسائي 10/2، أحمد 123/2، ابن خزيمة 401، شرح معاني الآثار 82/1]

➌ In the narration from Samurah radi Allahu anhu, these words are mentioned: «لا يغرنكم من سحوركم أذان بلال» “Let not the adhan of Bilal radi Allahu anhu deceive you regarding your sahur.” [مسلم 1094، كتاب الصيام: باب بيان أن الدخول فى الصوم يحصل بطلوع الفجر، أبو داود 2346، ترمذى 701، نسائي 148/4، أحمد 18/5، دارقطني 167/2، بيهقي 215/4]

(The Majority) It is permissible to give the adhan before the time of Fajr prayer.

(Abu Hanifah rahimahullah) This adhan is not permissible. [الأم للشافعي 170/1، شرح المهذب 98/3، بدائع الصنائع 154/1، المبسوط 134/1، الحجة على أهل المدينة 71/1، الإنصاف فى معرفة الراجح من الخلاف 420/1]

The evidence of those who say it is impermissible is the hadith in which it is mentioned: “Once Bilal radi Allahu anhu gave the adhan before the rising of Fajr, so the Prophet sallallahu alayhi wa sallam ordered him to go back and announce: «ألا إن العبد نام، ألا إن العبد نام» ‘Beware, the servant has slept, beware, the servant has slept.’” [صحيح: صحيح أبو داود 498، كتاب الصلاة: باب فى الأذان قبل دخول الوقت، أبو داود 532، دارقطني 244/1، بيهقي 383/1]

(Al-Albani rahimahullah) Giving the adhan for tahajjud before Fajr is a sunnah that has been abandoned. Certainly, blessed is the one whom Allah grants the ability to revive it. [تمام المنة ص/ 148]

(Preferred Opinion) When the adhan is given for any obligatory prayer, it will only be given at its time. However, the adhan of Bilal radi Allahu anhu before Fajr was not for the prayer itself, rather its reason is clarified by the statement of the Prophet sallallahu alayhi wa sallam: «اليسر جمع قائمكم ليوقظ نائمكم» and in the hadith: «الا ان العبد نام» If it is proven authentic, then it will be interpreted as an incident that occurred before the first adhan was legislated, because Bilal radi Allahu anhu was the first mu’adhdhin, as Abdullah ibn Zayd radi Allahu anhu had taught him the words, then the Prophet sallallahu alayhi wa sallam also appointed Ibn Umm Maktum radi Allahu anhu as a mu’adhdhin. So Bilal radi Allahu anhu would give the first adhan, then at the time of the rising of Fajr, Ibn Umm Maktum radi Allahu anhu would give the adhan. [السيل الجرار 434/1، سبل السلام 260/1]

It should be noted that the adhan given before the time of Fajr is not sufficient for the Fajr prayer itself; rather, a second adhan must be given afterwards, as Ibn Umm Maktum radi Allahu anhu would give the adhan after Bilal radi Allahu anhu. However, according to Imam Malik rahimahullah, Imam Ahmad rahimahullah, and Imam Shafi’i rahimahullah, the first adhan suffices for the Fajr prayer, while Imam Ibn Khuzaymah rahimahullah, Imam Ibn al-Mundhir rahimahullah, Imam Ghazai rahimahullah, and a group from the Ahl al-Hadith hold that it is not sufficient, because there is no evidence for its sufficiency, and this is the preferred opinion. [تحفة الأحوذى 631/1، فتح البارى 312/2، نيل الأوطار 515/1]

642. Commentary:

➊ Bilal (radi Allahu anhu) used to give the call to prayer (adhan) before the break of dawn (fajr). Some are of the opinion that this was at the time of the false dawn (fajr kadhdhib), as is indicated in this hadith. This adhan was actually for the preparation of the morning (fajr) prayer, so that people could finish their occupations (relieving themselves, ritual bath [ghusl], etc.) before the second adhan, reach the mosque after the second adhan, and the prayer could be performed at its earliest time.

➋ Another purpose of the first adhan was that those who were engaged in night prayer (tahajjud, etc.) would shorten their prayer and perform witr, etc., because the time for fajr was about to begin.

(1) The adhan of Bilal (radi Allahu anhu) used to be given a little before Fajr so that people would rise early and, after completing their necessary activities in time, could join the congregation. This was the time for relieving oneself and for ritual bath (ghusl), etc. If one were to get up exactly at the time of Fajr’s appearance, they would miss the congregation. The second adhan would be given exactly after the appearance of Fajr. (Later, ‘Uthman (radi Allahu anhu), most likely by analogy with this, also instituted two adhans for Jumu‘ah.)

(2) “Return those who are awake.” That is, those who are engaged in the night prayer (tahajjud) should shorten it and get some rest so that they do not become sluggish in the Fajr prayer.

(3) “Fajr is not like this.” That is, when only a few rays are seen rising upwards from below, that is not Fajr. This is called the false dawn (fajr kadhdhib).

(4) “Fajr is like this.” That is, when the rays become abundant and spread across the horizon, and the horizon becomes clearly illuminated. This is called the true dawn (subh sadiq). At this time, ‘Abdullah ibn Umm Maktum (radi Allahu anhu) would give the adhan, and with this adhan, the Fajr prayer and the fast would begin.

Commentary:
Benefits and Issues:

➊
It is Sunnah to give two calls to prayer (adhan) at the time of Fajr: one adhan before the true dawn (subh sadiq), which is commonly referred to as the “sehri adhan,” and the second adhan at the time of true dawn for the Fajr prayer.

➋
It is better to appoint two separate muezzins for both adhans so that people, upon hearing the voice, can know which adhan is being given. In Masjid Nabawi, for the second adhan—that is, the adhan for the Fajr prayer—Abdullah bin Umm Maktum radi Allahu anhu was appointed. See: (Sahih al-Bukhari, al-Adhan, Chapter: The Adhan of a Blind Man if He Has Someone to Inform Him, Hadith: 617)

➌
The benefits of the first adhan have been mentioned as follows: that the person who is sleeping may wake up; if he wishes to eat sahur, he may do so, otherwise he may prepare for the Fajr prayer; and the person who is engaged in the night prayer (tahajjud) may finish and get ready for the aforementioned tasks. Other people may relieve themselves and perform ablution (wudu) in time to reach the mosque and participate in the congregational prayer.

➍
In the era of the Messenger (sallallahu alayhi wa sallam), this practice of two adhans was a regular routine; it was not limited only to the month of Ramadan, as is commonly thought. Therefore, it is not correct to observe this practice only in Ramadan.

➎
The Prophet (sallallahu alayhi wa sallam) clarified the difference between the false dawn (subh kadhib) and the true dawn (subh sadiq) by gesture: the first type means that the light rises upwards, which is called the false dawn; the second type means that the light spreads horizontally, which is the true dawn.

➏
It is permissible to use gestures to explain a point; however, waving both hands and raising slogans during the sermon is not appropriate.