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سنن ابن ماجه
Ibn Majah
كتاب إقامة الصلاة والسنةEstablishing the Prayer and the Sunnah Regarding Them
. بَابُ : مَا جَاءَ فِيمَنْ نَامَ عَنْ جُزْئِهِ مِنَ اللَّيْلِChapter: What was narrated concerning one who sleeps and misses his daily portion of the Qur’an
Hadith 1343
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ عَمْرِو بْنِ السَّرْحِ الْمِصْرِيُّ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، أَنْبَأَنَا يُونُسُ بْنُ يَزِيدَ ، عَنْ ابْنِ شِهَابٍ ، أَنَّ السَّائِبَ بْنَ يَزِيدَ ، وَعُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ أَخْبَرَاهُ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ ، قَالَ : سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ، يَقُولُ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ نَامَ عَنْ حِزْبِهِ أَوْ عَنْ شَيْءٍ مِنْهُ ، فَقَرَأَهُ فِيمَا بَيْنَ صَلَاةِ الْفَجْرِ وَصَلَاةِ الظُّهْرِ ، كُتِبَ لَهُ كَأَنَّمَا قَرَأَهُ مِنَ اللَّيْلِ " .
´It was narrated that ‘Abdur-Rahman bin ‘Abdin Al-Qari said:` “I heard ‘Umar bin Khattab say: ‘The Messenger of Allah (ﷺ) said: ‘Whoever sleeps and misses his daily portion of Qur’an, or any part of it, let him read it between the Fajr prayer and the Zuhr prayer, and it will be recorded as if he had read it during the night.”
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
It is permissible to establish a regular practice of reciting a specific portion of the Noble Qur’an in the prayer of Tahajjud (night prayer).
➋
There is no disliked (makruh) time for recitation (tilawah) and remembrance (dhikr and adhkar).
➌
The reward for night-time supererogatory prayers (nawafil) and recitation is greater, but in the mentioned circumstance, the full reward will also be granted during the day.
In other words, a valid (shar‘i) excuse is recognized by Allah, and any shortcoming that occurs due to it will be considered nullified.
➊
It is permissible to establish a regular practice of reciting a specific portion of the Noble Qur’an in the prayer of Tahajjud (night prayer).
➋
There is no disliked (makruh) time for recitation (tilawah) and remembrance (dhikr and adhkar).
➌
The reward for night-time supererogatory prayers (nawafil) and recitation is greater, but in the mentioned circumstance, the full reward will also be granted during the day.
In other words, a valid (shar‘i) excuse is recognized by Allah, and any shortcoming that occurs due to it will be considered nullified.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1343
Hafiz Muhammad Ameen
1791. Commentary: However, two things should be kept in mind. ➊ The time should not be one in which performing voluntary (nafl) prayers is disliked (makruh). ➋ Instead of praying an odd number, one should add an extra rak‘ah and pray an even number. This applies when one intends to perform the night voluntary prayers (nawafil). However, if the sole intention is to perform only the witr prayer, then there is no harm in praying an odd-numbered witr. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1791
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
➊ It was the opinion of Abdullah ibn Umar (radi Allahu anhu) that without loosening the hair, the hair does not get washed properly, while it is necessary for the hair to be thoroughly wet.
➋ And he was either unaware of the hadith of Umm Salamah (radi Allahu anha) and Aisha (radi Allahu anha), or he would have given this ruling as a matter of recommendation and precaution.
Benefits and Issues:
➊ It was the opinion of Abdullah ibn Umar (radi Allahu anhu) that without loosening the hair, the hair does not get washed properly, while it is necessary for the hair to be thoroughly wet.
➋ And he was either unaware of the hadith of Umm Salamah (radi Allahu anha) and Aisha (radi Allahu anha), or he would have given this ruling as a matter of recommendation and precaution.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 747
Shaykh Umar Farooq Saeedi
1313. Commentary: Benefit: Making up missed voluntary (nafl) prayers is recommended and desirable (mandub wa mustahabb).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1313
