Abdullah bin Umar said: One night the Messenger of Allah ﷺ was busy and he delayed the night (isha) prayer so much so that we dosed in the mosque. We awoke, then dozed, and again awoke and again dozed. He (the prophet) then came upon us and said: There is none except you who is waiting for prayer.
Brief Explanation
The sleep of the noble Companions (radi Allahu anhum) was while sitting, not lying down, as is established from other ahadith. It is recommended (mustahabb) to delay the ‘Isha prayer compared to the other prayers, that is, not to perform it at its earliest time. As has come in Hadith 200: “Anas (radi Allahu anhu) says that the Companions of the Messenger of Allah (sallallahu alayhi wa sallam) would wait for the ‘Isha prayer until their heads would droop (due to sleep), then they would perform the prayer and would not perform (a new) ablution (wudu).” Ablution is not nullified merely by sleep, unless it is while lying down or with such support that the limbs become relaxed. It was a special characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that even in sleep, his ablution remained intact.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The Companions’ sleep was while sitting, not lying down, as is established from other ahadith.
➋ The ‘Isha prayer is a distinctive feature of the Muslim Ummah; furthermore, it is recommended to delay it rather than perform it at its earliest time, as will be explicitly mentioned in the upcoming hadith.
➌ Ablution (wudu) is not nullified merely by sleep, unless one lies down or leans in such a way that the limbs become relaxed. It was a special characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that even in sleep, his ablution remained intact. The following ahadith are clear evidence of this.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 199
Shaykh Umar Farooq Saeedi
420. Commentary:
The purpose of making them wait could also be so that these people may attain the reward of "waiting for worship," and so that the virtue of delay may be made known to them. In any case, this establishes the merit of performing the ‘Isha prayer with delay.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 420
Hafiz Muhammad Ameen
538. Commentary: For further benefits, see Sunan an-Nasa'i, Hadith: 483, 537.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 538
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
(1)
From this hadith, it is understood that Aisha (radi Allahu anha) did not feel any discomfort in mentioning the name of Ali (radi Allahu anhu) or speaking well of him. Therefore, when, during the final illness of the Prophet (sallallahu alayhi wa sallam), two men supported him and took him to the mosque, mentioning the name of one and not the other was not because she disliked mentioning his name. Ahead, the name of Ali (radi Allahu anhu) is explicitly mentioned.
(2)
This hadith proves that the duration for wiping (masah) over leather socks (khuffayn) for a traveler is three days and three nights, and for a resident, it is one day and one night. However, in the case of ritual bath (ghusl), the socks must be removed. Therefore, the statement attributed to Imam Malik (rahimahullah) that there is no fixed duration for wiping is not correct.
(3)
When a scholar is asked about an issue and there is someone present who can give a better answer, he should direct the questioner to ask that person.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 639