Nasai

Hadith Commentary:
These were the Sunnah (regular voluntary) prayers of Fajr. The Prophet (sallallahu alayhi wa sallam) would necessarily perform them in every situation, whether traveling or residing.

Hadith Commentary:
(1)
The meaning of "When he stays in i'tikaf" is that when the mu'adhdhin waits for the dawn to become clearly visible so that he may give the adhan. After the mu'adhdhin gives the adhan, the Messenger of Allah (sallallahu alayhi wa sallam) would perform two rak‘ahs of the Sunnah of Fajr. As is mentioned in another narration, when the mu'adhdhin would give the adhan and the morning would become well-lit, the Messenger of Allah (sallallahu alayhi wa sallam) would perform two rak‘ahs. (Sahih al-Bukhari, al-Tatawwu‘, Hadith: 1181) In another narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would perform two light rak‘ahs after the break of dawn. (Sahih al-Bukhari, al-Tatawwu‘, Hadith: 1173)

(2)
There are two objections to this chapter heading of Imam al-Bukhari (rahimahullah):
➊ It is clear that the adhan is given after Fajr, so what is the need to state the obvious? If it was necessary to emphasize this heading, then why were headings regarding the adhan after zawal (decline of the sun) and after sunset ignored?
➋ The order required that first a heading about the adhan before Fajr should be established, and then the chapter about the adhan after Fajr should follow.

In our view, these objections hold no weight, because the purpose of Imam al-Bukhari (rahimahullah) is to clarify that the original Fajr adhan is indeed after Fajr, and the adhan before Fajr is not for the prayer but for other purposes. Since the adhan after Fajr is the original, he mentioned it first, and since the adhan before Fajr is secondary, he mentioned it afterwards.

Benefits:

➊ Imam Bukhari rahimahullah established this chapter because some scholars consider the call to prayer (adhan) before Fajr to be sufficient for the Fajr prayer, and some have even said that if the adhan is given after midnight, it suffices in place of the morning adhan. The purpose of Imam Bukhari rahimahullah is to show that for the Fajr prayer, it is necessary to give the adhan after the onset of Fajr; an adhan given before this is not sufficient for the Fajr prayer, because its purpose is not to announce the time for the Fajr prayer but something else. For this reason, the Imam first mentioned the chapter on giving the adhan after Fajr, and then the chapter on giving the adhan before Fajr.

➋ In most manuscripts of Sahih Bukhari, the words are «كَانَ إِذَا اعْتَكَفَ الْمُؤَذِّنُ لِلصُّبْحِ»; according to the research of Hafiz Ibn Hajar rahimahullah, this is a scribe’s error, and it should be: «كَانَ إِذَا سَكَتَ الْمُؤَذِّنُ» “when the mu’adhdhin would fall silent after giving the Fajr adhan.” Because Imam Bukhari narrated this hadith from Imam Malik, and in Imam Malik’s Muwatta it is exactly like this: «إِذا سَكَتَ الْمُؤَذِّنُ» “when the mu’adhdhin would fall silent after giving the Fajr adhan,” and Imam Muslim has also narrated it in this way. [تيسر الباري]

Some scholars have said that the meaning of «اعْتَكَفَ» is that the mu’adhdhin would sit firmly in anticipation of Fajr, so that as soon as Fajr appeared, he would give the adhan. When he gave the adhan, the Prophet sallallahu alayhi wa sallam would perform two light units (rak‘ahs) before the congregation. Thus, Imam Bukhari rahimahullah has narrated in «بَابُ الرَّكْعَتَيْنِ بَعْدَ الظُّهْرِ» from the route of «عن ايوب عن نافع» in these words: «كَانَ إِذَا أَذَّنَ الْمُؤَذِّنُ وَطَلَعَ الْفَجْرُ ...» “When the mu’adhdhin would give the adhan and Fajr would appear, he (the Prophet) would perform two light units (rak‘ahs).” [فتح الباري]

584. Commentary: These are the two Sunnah (supererogatory) units of the Fajr prayer, which are extremely emphasized (mu’akkadah). The Prophet (sallallahu alayhi wa sallam) never abandoned them, whether at home or during travel. In fact, on one occasion when the Fajr prayer was missed, he performed the prayer after sunrise, yet he did not omit these two Sunnah units; he performed them first, then the obligatory (fard) prayer. See: [صحیح مسلم ، المساجد ، حدیث : 681]

It should be noted that from the appearance of dawn (tulu‘ al-fajr) until sunrise (tulu‘ al-shams), no voluntary (nafl) prayer is permissible except for these two units.

1777. Commentary: After the break of dawn (fajr), all voluntary (nafl) prayers are prohibited until the sun rises high, except for the two sunnah units (rak‘ahs) of the morning (fajr) prayer, which are legislated. If they are missed before the obligatory (fard) prayer, they may be performed after the prayer as well, and no other voluntary prayer is permissible.

1761. Commentary: The original (prescribed) time is this; however, if for some reason they are missed, they can also be performed after the obligatory (fard) prayer.

1778. Commentary: Until now, this narration has been mentioned through the intermediary of Hazrat Nafi', but this narration is also reported by Hazrat Salim, the companion of Hazrat Nafi', with the same chain of transmission. Now, his narration is being mentioned.

1767. Commentary: Both narrations refer to narration 1766 and 1767. The error in the first narration is that, between Nafi‘ and Hafsah radi Allahu anhuma, the intermediary should be Ibn ‘Umar radi Allahu anhuma, as is the case in narration number 1767 and the subsequent narrations. That is, among the students of Nafi‘, only ‘Abdul Hamid bin Ja‘far narrates through the route of Nafi‘ from Safiyyah from Hafsah. All the remaining students, whose number is approximately nine, all mention Ibn ‘Umar radi Allahu anhuma as the intermediary between Nafi‘ and Hafsah radi Allahu anhuma. However, in the narration of “from Safiyyah from Hafsah,” Salim bin ‘Abdullah follows Nafi‘. And Allah knows best. (Dhakheerat al-‘Uqba Sharh Sunan an-Nasa’i: 18/154) And the error in the second narration, 1767, is that, instead of Shu‘ayb, the student of al-Awza‘i, it should be Yahya (bin Hamzah), as is mentioned in the forthcoming narration. And Allah knows best. However, as far as the legal issue is concerned, it is correct.

Hadith Authentication: [واخرجه البخاري 618، و مسلم 723، من حديث مالك به]
Jurisprudential Points:
➊ After the dawn (Fajr) call to prayer (adhan), there are only two Sunnah (supererogatory) units.
➋ Whoever performs the two Sunnah units of Fajr at home and then goes to the mosque should not perform the greeting of the mosque (tahiyyat al-masjid). He should either remain standing or sit down.
➌ As soon as true dawn (subh sadiq) appears, the Fajr adhan should be given.
➍ The two Sunnah units of Fajr should not be performed with excessive length.
➎ The Messenger of Allah (sallallahu alayhi wa sallam) used to give great importance to the two Sunnah units of Fajr. See: [صحيح بخاري 1169، وصحيح مسلم 724/94]
It is understood from this that these are emphasized Sunnah (sunnah mu’akkadah). See: [التمهيد 311/15]