Bukhari

Hadith Commentary:
In this as well, there is mention of the Divine Will (mashiyyat ilahiyyah), which prevails over all.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has narrated this hadith here in a very concise manner; however, in the Book of the Times of Prayer (Kitab Mawaqit al-Salat), he has mentioned it in detail.
(Sahih al-Bukhari, Hadith: 595)
This incident occurred during a journey, and there are various narrations regarding it.
According to our preferred opinion, this incident took place on the return from the Battle of Khaybar.
(al-Musannaf of Abd al-Razzaq: 1/587)
➋
In this hadith, the Messenger of Allah sallallahu alayhi wa sallam has described the will (mashiyyah) of Allah Ta’ala: your souls are in the possession of Allah Ta’ala; He is their Owner. When He seizes them, the person is considered dead. Similarly, a person is powerless regarding when he sleeps and when he wakes up; all of this occurs by the will (mashiyyah) of Allah Ta’ala.
The statement of Allah Ta’ala is:
“Allah takes the souls at the time of their death, and those that do not die (He takes) during their sleep. Then He withholds those for whom He has decreed death and releases the others for a specified term.”
(al-Zumar: 39:42)
Imam Bukhari rahimahullah has presented this hadith to affirm the divine will (mashiyyah ilahiyyah), which is absolutely clear in its intended meaning.

Explanation:
From this noble hadith, it is established that giving the call to prayer (adhan) is prescribed for missed (qada) prayers. This is the earlier opinion of Imam Shafi'i rahimahullah. And this is also the school of thought of Imam Ahmad, Abu Thawr, and Ibn al-Mundhir rahimahumullah. According to the Ahl al-Hadith, for any prayer that a person misses due to sleep or forgetfulness, then when he wakes up or remembers and performs it, it will be considered as performed (ada) and not as made up (qada). Because in the authentic hadith it is stated that its time is exactly when the person wakes up or remembers it. (Maulana Waheeduz-Zaman)

Hadith Commentary:
(1)
The adhan is an announcement for the time of prayer.
When a prayer is missed, it might be thought that there is no longer a need for the adhan, since the time has passed. Thus, some scholars hold the view that the adhan should not be given in such a case, because people might say, “What kind of adhan is this, outside its time?” Imam Bukhari rahimahullah has established that the adhan can be given for a missed (qada) prayer, but by bringing the words “after the time has passed” he has indicated that the adhan for a missed prayer should be given when the qada is performed immediately after the time has ended.
It should not be the case that if someone remembers after several days, he then starts giving the adhan for the missed prayer at that time.
If there are several missed prayers, then it is prescribed to give the adhan and iqamah with the first prayer, and for the remaining prayers, only the iqamah should be said, and they should be performed in congregation. As occurred on the occasion of the Battle of the Trench (Ghazwat al-Khandaq), when four prayers of the Messenger of Allah sallallahu alayhi wa sallam were missed, then at the time of making them up, Bilal radi Allahu anhu gave the adhan, then said the iqamah, and the Prophet led the Zuhr prayer. Then he said the iqamah and the Prophet led the Asr prayer.
Then he said the iqamah and led Maghrib, and finally, after saying the iqamah, the Isha prayer was performed.
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 179)
Although this narration is weak, its meaning is correct due to other supporting evidences.
If a person is in a place where the adhan has not been given, then he should make an effort to give the adhan; otherwise, giving the adhan is not necessary.
However, the iqamah must be said for every prayer.

(2)
Some scholars are of the opinion that if a worshipper, due to overpowering sleep, is unable to perform the Fajr prayer, and then wakes up at sunrise, he should wait until the sun is fully bright before performing the prayer, and they present this hadith as evidence. However, there is not even an indication in this hadith that one should wait due to the disliked time; rather, from one version of this hadith, it is known that the people were awakened by the heat of the sun, meaning the day had already advanced considerably.
(Sunan Abi Dawud, al-Salat, Hadith: 437)
After this, the Messenger of Allah sallallahu alayhi wa sallam gave the noble Companions radi Allahu anhum time to relieve themselves and perform ablution (wudu), and by then the day had become quite bright. After that, he stood up and arranged for the prayer to be performed in congregation.
(Sahih al-Bukhari, al-Tawhid, Hadith: 7471)
Also, it is mentioned in the hadith that whoever sleeps through his prayer or forgets to perform it on time, he should perform it when he wakes up or when he remembers.
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 177)
This hadith also requires that in such circumstances, upon waking from sleep or remembering, one should perform the prayer, and there is no need to wait further.
Hafiz Ibn Hajar rahimahullah has briefly explained this issue.
(Fath al-Bari: 2/89)

847. Commentary: For benefits, see Sunan an-Nasa'i, Hadith: 622.