Muslim

Hadith Commentary:
Apparently, this hadith does not seem to have any connection with the chapter heading, because the heading concerns giving the call to prayer (adhan) after the break of dawn (fajr), whereas the hadith is about performing two units (rak‘ahs) between the call to establish prayer (iqamah) and the adhan.

In reality, Imam al-Bukhari rahimahullah has this style in his Sahih that sometimes, through one hadith, he intends to allude to another hadith. Thus, at this point as well, he has adopted this approach: he has alluded to another hadith narrated from Aisha radi Allahu anha, and it is from this that the chapter heading is established. Accordingly, it is narrated from her that when the mu’adhdhin would finish giving the adhan for the morning prayer and become silent, the Messenger of Allah sallallahu alayhi wa sallam would stand and perform two light rak‘ahs before performing the obligatory dawn (fajr) prayer.

The performance of these sunnah rak‘ahs would take place after the brightness of dawn had appeared.

(Sahih al-Bukhari, al-Adhan, Hadith: 626)

In this narration, it is clarified that the adhan for the morning prayer would be given after the break of dawn (fajr).

Benefit:

The meaning of the chapter is not derived from this hadith, but Imam Bukhari rahimahullah has indicated towards another chain of this narration, which will come ahead in hadith (626). In that narration, it is clearly explained that the call to prayer (adhan) for the morning prayer (Fajr) was given after the Fajr became apparent. [فتح الباري] Some have said: The meaning of the chapter is derived from performing these units (rak‘ahs) between the adhan and the commencement (iqamah), because if the adhan were given at night, these units would not be in between, rather they would be closer to the commencement. [تيسير الباري]

Hadith Commentary:
This hadith proves that it is permissible to sit and wait after performing the Sunnah prayers at home until the congregational prayer (jama‘ah) is established.
Nowadays, it is the era of clocks and watches.
Every Muslim who prays knows the timings of the congregational prayers in his locality; therefore, if a person leaves his house at the exact time when the congregation is about to stand and joins the jama‘ah, this is also correct.

Hadith Commentary:
(1)
In multiple narrations, the virtue of coming to the mosque immediately for congregation after hearing the adhan (call to prayer) has been mentioned, such that the one waiting in the mosque for the congregation is considered as if he is already engaged in worship.

Imam Bukhari rahimahullah states that if someone’s house is near the mosque and instead of coming to the mosque immediately after hearing the adhan, he waits for the iqamah (second call to prayer) at home, he will still receive the reward of hastening to the prayer, because the Messenger of Allah sallallahu alayhi wa sallam used to wait for the iqamah at home before coming for prayer.

Some scholars hold the view that since the Messenger of Allah sallallahu alayhi wa sallam was the imam, and the imam is not obligated to come to the mosque immediately after hearing the adhan, waiting for the iqamah at home is specific to the imam, and no one else shares in this particularity.

(2)
In this hadith, in terms of the iqamah, the adhan of Fajr is referred to as the “first adhan.”

Thus, this adhan has two aspects:
In comparison to the adhan for suhoor (pre-dawn meal), it is called the “second adhan,” and in terms of the iqamah for congregation, it is called the “first adhan.” Also, in the narration of Bayhaqi, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would go to the mosque after the adhan; if there were few worshippers in the mosque, he would sit and wait there, and when the worshippers gathered, he would lead the prayer.

This hadith is not contrary to the aforementioned hadith, because the narration of Bayhaqi pertains to prayers other than the morning prayer, while the above hadith pertains to the morning prayer.

And it is possible that after being informed by the mu’adhdhin (caller to prayer), he sallallahu alayhi wa sallam would go to the mosque and then wait there for the worshippers to gather.

(Fath al-Bari: 2/144)

«باب من انتظر الإقامة»

Chapter: Regarding the Person Who, After Hearing the Adhan, Waits for the Iqamah (at Home)

Benefit:

From this chapter, it appears that Imam Bukhari rahimahullah intends to show that if, after the adhan, a person remains at home until the time of the iqamah and then goes to the mosque at the time of the iqamah, there is no harm in this. Some scholars have said that Imam Bukhari rahimahullah’s intent is that this is specifically for the imam, that he should wait at home until the time of the iqamah, because the follower (muqtadi) does not know when the imam will establish the prayer. However, for one whose house is near the mosque and who can join when the iqamah begins, permission is granted. Nowadays, almost everyone has watches, so this waiting is possible for everyone; however, it is better to go earlier and sit in the mosque waiting for the prayer, except for the imam, for whom it is sunnah to enter the mosque at the time of the iqamah.

Benefits:

➊ The first adhan of Fajr refers to the adhan that is given after the break of dawn (fajr) and before the iqamah; it is called the first in relation to the iqamah, because the iqamah also consists of the words of the adhan. The words of «اَلصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ» are also said in this adhan. This does not refer to the adhan that is given before true dawn (subh sadiq), because the two rak‘ahs of Fajr are not performed after that adhan, but rather after the adhan that is given before the iqamah.

➋ The connection between the hadith and the chapter is that the Prophet sallallahu alayhi wa sallam, after the adhan, would pray two rak‘ahs and then lie down on his right side until the mu’adhdhin came. From this, it is understood that after the adhan, one may lie down inside the house while waiting for the iqamah, especially the imam and the one whose house is so close to the mosque that he can join with the opening takbir (takbir tahrimah) upon hearing the iqamah. For others, it is better to come to the mosque and wait, so that they are not deprived of the virtue of the first row and the opening takbir.

Hadith Commentary:
This is hyperbole, meaning that he (sallallahu alayhi wa sallam) would recite them very lightly and briefly.
It is mentioned in Ibn Majah that he (sallallahu alayhi wa sallam) used to recite Surah al-Kafirun and Surah al-Ikhlas in them.

Hadith Commentary:
(1)
The meaning of this narration is not that Aisha (radi Allahu anha) was in doubt regarding the recitation of Surah al-Fatihah in the two Sunnah units (rak‘ahs) of Fajr, but rather the intent is that the Messenger of Allah (sallallahu alayhi wa sallam) used to recite at great length in other voluntary prayers (nawafil), while in the two Sunnah units of Fajr he would recite briefly. If the recitation in these is compared to the recitation in other voluntary prayers, it would seem as if he did not recite at all.

(2)
In light of this narration, some individuals have said that there is no recitation whatsoever in the two Sunnah units of Fajr, whereas this is not the purpose of this hadith, as we have already explained. Furthermore, it is narrated from Abu Hurairah (radi Allahu anhu) that he said: The Messenger of Allah (sallallahu alayhi wa sallam) recited Surah: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ ﴾ (Say: O disbelievers) and ﴿قُلْ هُوَ اللَّـهُ أَحَدٌ ﴾ (Say: He is Allah, the One) in the two Sunnah units of Fajr. (Sahih Muslim, Salat al-Musafirin, Hadith: 1890(726))

It is narrated from Ibn Abbas (radi Allahu anhuma) that the Messenger of Allah (sallallahu alayhi wa sallam) used to recite: ﴿قُولُوا آمَنَّا بِاللَّـهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ ﴾ (Say: We believe in Allah and what has been sent down to us and what was sent down to Ibrahim, Isma‘il, Ishaq, Ya‘qub, and the Tribes, and what was given to Musa and ‘Isa and what was given to the Prophets from their Lord; we make no distinction between any of them, and to Him we submit) (al-Baqarah: 136: 2) and ﴿فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِي إِلَى اللَّـهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّـهِ آمَنَّا بِاللَّـهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ ﴾ (When ‘Isa sensed disbelief from them, he said: Who are my helpers for Allah? The disciples said: We are Allah’s helpers; we believe in Allah, so bear witness that we are Muslims) (Aal ‘Imran: 52: 3) in the two Sunnah units of Fajr. (Sahih Muslim, Salat al-Musafirin, Hadith: 1891(727))

(3)
Since the two Sunnah units of Fajr are performed after the night prayer (tahajjud), the author considered it appropriate to clarify their rulings and regulations after discussing tahajjud. (Fath al-Bari: 3/62)

Hadith Commentary:
It is understood that if one does not get the opportunity to lie down, then there is no harm in it. However, to consider this lying down as something bad is to diminish the action of the Messenger (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
This hadith proves that lying down after the Sunnah prayers of Fajr is not obligatory; separation between the Sunnah and the obligatory (fard) prayers can also be made by conversation. Imam Shafi‘i rahimahullah has adopted the position that the purpose of lying down after the Sunnah prayers is merely to create a separation between the Sunnah and the obligatory prayer, and this separation can be achieved by means other than lying down. However, Imam Nawawi rahimahullah, in view of the hadith of Abu Hurayrah radi Allahu anhu, has considered it a Sunnah, because the narrator of the hadith, Abu Hurayrah radi Allahu anhu, did not consider it sufficient to simply walk towards the mosque after performing the Sunnah prayers, as Marwan had said, but rather he emphasized lying down.
(Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1281)
(2)
Some individuals are of the opinion that if the Sunnah prayers are performed at home, then one should lie down; lying down in the mosque is not correct. Ibn ‘Umar radi Allahu anhu used to throw pebbles at those who lay down in the mosque.
(Musannaf Ibn Abi Shaybah)
From the chapter heading of Imam Bukhari rahimahullah, it is understood that if the Messenger of Allah sallallahu alayhi wa sallam would lie down after completing the Sunnah prayers, he would not converse, and if he conversed, he would not lie down. Imam Ibn Khuzaymah rahimahullah has also established a similar chapter heading in his Sahih. However, Imam Ahmad rahimahullah has narrated a hadith that the Messenger of Allah sallallahu alayhi wa sallam would perform the night prayer (tahajjud), and after completing it, he would lie down; if I (i.e., his wife) was awake, he would converse with me, and if I was asleep, he would also sleep until the mu’adhdhin would come to him for the morning prayer.
(Musnad Ahmad: 35/6)
From this hadith, it is understood that he would converse while lying down.
In any case, lying down after performing the two Sunnah prayers of Fajr is legislated (mashru‘); it is not correct to consider it contrary to the Sunnah.
(Fath al-Bari: 58/3)

Hadith Commentary:
After performing the Sunnah (voluntary) prayers of Fajr, it is Sunnah to lie down for a short while on the right side. This has been written in several places. Here, Imam al-Bukhari rahimahullah has established a chapter regarding this, and from the hadith of Aisha radi Allahu anha, it is clearly evident that the Prophet sallallahu alayhi wa sallam used to lie down for a short while on his right side after the Sunnah prayers of Fajr.

Allamah Shawkani has transmitted six opinions of the scholars regarding this matter.
The great hadith scholar Allamah Abdur Rahman Mubarakpuri rahimahullah states:
AL-AWWALU ANNAHU MASHRU‘UN ‘ALA SABIL AL-ISTIHBAB KAMA HAKAHU AL-TIRMIDHI ‘AN BA‘DI AHL AL-‘ILM WA HUWA QAWLU ABI MUSA AL-ASH‘ARI WA RAFI‘ IBN KHADIJ WA ANAS IBN MALIK WA ABI HURAYRAH. QALA AL-HAFIZ IBN AL-QAYYIM FI ZAD AL-MA‘AD: QAD DHKARA ‘ABD AL-RAZZAQ FI AL-MUSANNAF ‘AN MA‘MAR ‘AN AYYUB ‘AN IBN SIRIN ANNA ABA MUSA WA RAFI‘ IBN KHADIJ WA ANAS IBN MALIK RADI ALLAHU ANHUM KANU YADTAJI‘UNA BA‘DA RAK‘ATAY AL-FAJR WA YA’MURUNA BIDHALIK. WA QALA AL-‘IRAQI: MIMMAN KANA YAF‘ALU DHALIK AW YUFTI BIHI ‘ANI AL-SAHABAH ABU MUSA AL-ASH‘ARI WA RAFI‘ IBN KHADIJ WA ANAS IBN MALIK WA ABU HURAYRAH. INTIHA. WA MAN QALA BIHI MIN AL-TABI‘IN MUHAMMAD IBN SIRIN WA ‘URWAH IBN AL-ZUBAYR KAMA FI SHARH AL-MUNTAQA. WA QALA ABU MUHAMMAD ‘ALI IBN HAZM FI AL-MUHALLA WA DHKARA ‘ABD AL-RAHMAN IBN ZAYD FI KITAB AL-SAB‘AH ANNAHUM YA‘NI SA‘ID IBN AL-MUSAYYIB WA AL-QASIM IBN MUHAMMAD IBN ABI BAKR WA ‘URWAH IBN AL-ZUBAYR WA ABU BAKR IBN ‘ABD AL-RAHMAN WA KHARIJAH IBN ZAYD IBN THABIT WA ‘UBAYD ALLAH IBN ‘UTBAH IBN SULAYMAN IBN YASAR KANU YADTAJI‘UNA ‘ALA AYMANIHIM BAYNA RAK‘ATAY AL-FAJR WA SALAT AL-SUBH. INTIHA. WA MIMMAN QALA BIHI MIN AL-A’IMMAH AL-SHAFI‘I WA ASHABUHU. QALA AL-‘AYNI FI ‘UMDAT AL-QARI: DHABA AL-SHAFI‘I WA ASHABUHU ILA ANNAHU SUNNAH. INTIHA.
(Tuhfat al-Ahwadhi)

That is, the first opinion regarding this lying down is that it is recommended (mustahabb), as Imam al-Tirmidhi has transmitted this as the position of some scholars, and this was the practice of Abu Musa al-Ash‘ari, Rafi‘ ibn Khadij, Anas ibn Malik, and Abu Hurayrah radi Allahu anhum. All of them used to lie down after the Sunnah of Fajr and would command others to do so, as Allamah Ibn al-Qayyim rahimahullah has transmitted in Zad al-Ma‘ad. Allamah al-‘Iraqi has listed the names of these aforementioned Companions, stating that they used to give fatwa for this. Among the Tabi‘in, Muhammad ibn Sirin and ‘Urwah ibn al-Zubayr also practiced this, as is mentioned in Sharh al-Muntaqa. Allamah Ibn Hazm has transmitted in al-Muhalla that Sa‘id ibn al-Musayyib, al-Qasim ibn Muhammad ibn Abi Bakr, ‘Urwah ibn al-Zubayr, Abu Bakr ibn ‘Abd al-Rahman, Kharijah ibn Zayd ibn Thabit, and ‘Ubayd Allah ibn ‘Utbah ibn Sulaiman ibn Yasar—all these eminent Tabi‘in held the same position, that after performing the Sunnah of Fajr, they would lie down on their right side.
Imam al-Shafi‘i and his students also hold the position that this lying down is Sunnah.

The second opinion regarding this is that of Allamah Ibn Hazm, who considers this lying down to be obligatory (wajib).

Regarding this, Allamah Abdur Rahman Mubarakpuri rahimahullah states:
QULTU QAD ‘ARAFTA ANNA AL-AMR AL-WARID FI HADITH ABI HURAYRAH MAHMUL ‘ALA AL-ISTIHBAB LI’ANNAHU SALLALLAHU ALAYHI WA SALLAM LAM YAKUN YUDAWIM ‘ALA AL-IDTIDJA‘ FALA YAKUN WAJIBAN FADLAN ‘AN AN YAKUNA SHARTAN LISIHHAH SALAT AL-SUBH.

That is, in the hadith of Abu Hurayrah radi Allahu anhu, the command that has come in the imperative form—that whoever performs the Sunnah of Fajr should lie down on his right side (narrated by al-Tirmidhi)—this command is for recommendation (istihbab).
This is because it is not reported that the Prophet sallallahu alayhi wa sallam was always consistent in this practice; rather, it is also reported that he sometimes left it.
Therefore, it cannot be obligatory to the extent that it would be a condition for the validity of the Fajr prayer.

It is also established that some elders denied this practice, but the statement of such elders is not a proof in the face of authentic hadiths.
Following the Messenger of Allah sallallahu alayhi wa sallam is, in any case, preferable and a cause of reward.
On previous pages, the statement of Allamah Anwar Shah Deobandi rahimahullah regarding this has also been transmitted.

At the conclusion of the discussion, Allamah Abdur Rahman Mubarakpuri rahimahullah states:
WAL-QAWL AL-RAJIH AL-MA‘MUL ‘ALAYHI HUWA ANNA AL-IDTIDJA‘ BA‘DA SUNNAT AL-FAJR MASHRU‘ ‘ALA TARIQ AL-ISTIHBAB WALLAHU TA‘ALA A‘LAM.

That is, the preferred and practiced opinion is that this lying down is legislated as a recommendation (mustahabb). And Allah Ta‘ala knows best.

Hadith Commentary:
(1)
There is excess and negligence found regarding lying down after the two Sunnah (supererogatory) units of the morning (Fajr) prayer. Some say that lying on the right side is necessary and a condition for the validity of the prayer, as Imam Ibn Hazm rahimahullah has written in Al-Muhalla, because in this regard a command of the Prophet sallallahu alayhi wa sallam has been reported. The Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever among you prays the two Sunnah units of the morning should lie down on his right side.” (Sunan Abi Dawud, Al-Tatawwu’, Hadith: 1281)
Ibrahim al-Nakha’i rahimahullah considered this to be the lying down of Shaytan, as is found in Musannaf Ibn Abi Shaybah.
(Fath al-Bari: 3/57)
Imam Bukhari rahimahullah has explained its permissibility, that this is a blessed practice of the Messenger of Allah sallallahu alayhi wa sallam, and the command in this regard is not for obligation but for recommendation, because at times he sallallahu alayhi wa sallam did not act upon it, as will be made clear in the following hadith.
(2)
The supplication recited during lying down is not established from any authentic hadith.
And Allah knows best.

Hadith Commentary: Benefits and Issues: From the narrations of Aisha radi Allahu anha and Hafsa radi Allahu anha, it is understood that the Messenger of Allah sallallahu alayhi wa sallam would perform the Sunnah prayers of Fajr with brevity and lightness (i.e., in a shortened and light manner), and he would not recite much in them, so that the recitation in the obligatory (fard) prayer of Fajr could be prolonged.

1262. Commentary:
➊ In this hadith, there is mention of speaking after the witr prayer and lying down after offering two rak‘ahs, from which it is deduced that lying down after the two sunnah rak‘ahs of Fajr is not a sunnah. The Prophet (sallallahu alayhi wa sallam) would lie down simply for rest—sometimes after the tahajjud prayer (as in this hadith), and sometimes after the sunnah rak‘ahs of Fajr. However, this deduction is not correct because, in this hadith, the mention of speaking and lying down after witr is not reliably established; that is, one narrator made an error, whereas all other narrators have mentioned lying down only after the sunnah rak‘ahs. Therefore, it is not correct to declare lying down after the sunnah rak‘ahs of Fajr as undesirable. See: [فتح الباري، باب من تحدث بعد الركعتين ولم يضطجع : 3/56]
Moreover, Shaykh al-Albani (rahimahullah) has also declared lying down and speaking before the sunnah rak‘ahs of Fajr as “shaadh” (anomalous). [ضعيف ابوداؤد]
From this, it is also understood that offering two voluntary (nafl) rak‘ahs after witr is permissible, and the statement of the Prophet (sallallahu alayhi wa sallam), “Make witr the last prayer of your night,” is not a command of obligation, but rather of recommendation. [مرعاة المفاتيح]

947. Commentary:

➊ This is hyperbole intended to indicate lightness, not that there was any doubt about them. Especially in comparison to the night prayer (tahajjud), these must have seemed very light indeed. Thus, from this blessed hadith it is established that it is recommended (mustahabb) to perform the two sunnah units (rak‘ahs) of Fajr lightly.

➋ The mentioned recitation is in addition to Surah al-Fatihah. It is not that only these verses or these surahs were recited. Regarding Surah al-Fatihah, there is your explicit statement that whoever does not recite al-Fatihah, his prayer is not valid. [صحیح البخاري ، الأذان ، حدیث : 756 ، و صحیح مسلم ، الصلاة ، حدیث : 874]

1781. Commentary: After the long rak‘ahs of Tahajjud, these rak‘ahs indeed seem light. Although the Messenger of Allah (sallallahu alayhi wa sallam) would also perform these with tranquility and composure, reciting with pauses, yet he would recite lightly in them, for example: (Qul ya ayyuhal kafirun) and (Qul huwa Allahu ahad).

1763. Commentary: From this hadith, it is understood that lying down after performing the Sunnah prayers of Fajr was the regular practice of the Prophet sallallahu alayhi wa sallam. It cannot be considered merely as resting due to old age, as some people claim. Its details have already been mentioned in the benefits of hadith 1727.

Benefit:
Lying down after the Sunnah prayers of Fajr is Sunnah.
However, it is also established from the Prophet sallallahu alayhi wa sallam that at times he did not lie down. This is also narrated from Hazrat Aisha radi Allahu anha.
She said: When the Prophet sallallahu alayhi wa sallam would finish performing the Sunnah prayers of Fajr, if I was awake, he would converse with me; otherwise, he would lie down until he was informed that the (congregational) prayer was about to begin. (Sahih al-Bukhari, Kitab al-Tahajjud, Chapter: One who conversed after the two rak‘ahs and did not lie down, Hadith: 1161)

Takhrij:
«أخرجه البخاري، التهجد، باب ما يقرأ في ركعتي الفجر، حديث:1171، ومسلم، صلاة المسافرين، باب استحباب ركعتي سنة الفجر، حديث:724.»©Explanation:
This hadith proves that the Prophet (sallallahu alayhi wa sallam) used to perform the two Sunnah units (rak‘ahs) of the morning prayer (Fajr) briefly and lightly.
Imam al-Shafi‘i and the majority of scholars (rahimahumullah) have, on this basis, stated that a brief standing (qiyam) is preferable in these two rak‘ahs, whereas Imam Abu Hanifah (rahimahullah) considers a lengthy standing preferable even in them.
However, this is not correct.
Both of his students, Imam Abu Yusuf and Imam Muhammad (rahimahumallah), also opposed him in this matter.
Besides Surah al-Fatihah, the Prophet (sallallahu alayhi wa sallam) would recite short surahs in these rak‘ahs, as will be mentioned in the following hadith.

Takhrij:
«أخرجه البخاري، التهجد، باب الضجعة علي الشق لأيمن بعد ركعتي الفجر، حديث:1160.»©Explanation:
From this hadith, it is understood that after performing the two Sunnah (sunnah) units before the Fajr prayer, the Prophet (sallallahu alayhi wa sallam) would lie down for a short while on his right side to rest. In fact, in one narration, he even commanded this, as will be mentioned in the following hadith.

Regarding its legal status, opinions differ, but according to the correct position, it is Sunnah and recommended (mustahabb).

Benefit:
The two Sunnah (supererogatory) units of the Fajr prayer must indeed be performed. The intent of Sayyidah Aisha (radi Allahu anha) is certainly not that the Prophet (sallallahu alayhi wa sallam) did not recite Surah al-Fatihah in these Sunnah units, but rather she is indicating the brevity of these units. So understand this. Other hadiths have also clarified that prayer is not valid without Surah al-Fatihah.