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سنن ابن ماجه
Ibn Majah
كتاب الصلاةThe Book of the Prayer
بَابُ : مَنْ نَامَ عَنِ الصَّلاَةِ أَوْ نَسِيَهَاChapter: Whoever Sleeps Through Prayer Or Forgets it
Hadith 697
اُردوEn
حَدَّثَنَا حَرْمَلَةُ بْنُ يَحْيَى ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، حَدَّثَنَا يُونُسُ ، عَنْ ابْنِ شِهَابٍ ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ أَبِي هُرَيْرَةَ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ قَفَلَ مِنْ غَزْوَةِ خَيْبَرَ ، فَسَارَ لَيْلَهُ حَتَّى إِذَا أَدْرَكَهُ الْكَرَى عَرَّسَ ، وَقَالَ لِبِلَالٍ : " اكْلَأْ لَنَا اللَّيْلَ " ، فَصَلَّى بِلَالٌ مَا قُدِّرَ لَهُ ، وَنَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ ، فَلَمَّا تَقَارَبَ الْفَجْرُ اسْتَنَدَ بِلَالٌ إِلَى رَاحِلَتِهِ مُوَاجِهَ الْفَجْرِ ، فَغَلَبَتْ بِلَالًا عَيْنَاهُ وَهُوَ مُسْتَنِدٌ إِلَى رَاحِلَتِهِ ، فَلَمْ يَسْتَيْقِظْ بِلَالٌ وَلَا أَحَدٌ مِنْ أَصْحَابِهِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ ، فَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَّلَهُمُ اسْتِيقَاظًا ، فَفَزَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : " أَيْ بِلَالُ " ، فَقَالَ بِلَالٌ : أَخَذَ بِنَفْسِي الَّذِي أَخَذَ بِنَفْسِكَ ، بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ ، قَالَ : " اقْتَادُوا " ، فَاقْتَادُوا رَوَاحِلَهُمْ شَيْئًا ، ثُمَّ تَوَضَّأَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَمَرَ بِلَالًا فَأَقَامَ الصَّلَاةَ فَصَلَّى بِهِمُ الصُّبْحَ ، فَلَمَّا قَضَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّلَاةَ قَالَ : " مَنْ نَسِيَ صَلَاةً فَلْيُصَلِّهَا إِذَا ذَكَرَهَا ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ : وَأَقِمِ الصَّلاةَ لِذِكْرِي سورة طه آية 14 " ، قَالَ : وَكَانَ ابْنُ شِهَابٍ يَقْرَؤُهَا لِلذِّكْرَى .
´It was narrated from Abu Hurairah that :` When the Messenger of Allah was coming back from the battle of Khaibar, night came and he felt sleepy, so he made camp and said to Bilal: "Keep watch for us tonight." Bilal prayed as much as Allah decreed for him, and the Messenger of Allah and his Companions went to sleep. When dawn was approaching, Bilal went to his mount, facing towards the east, watching for the dawn. Then Bilal's eyes grew heavy while he was leaning on his mount (and he slept). Neither Bilal nor any of his Companions woke until they felt the heat of the sun. The Messenger of Allah was the first one to wake up. The Messenger of Allah was startled and said: "O Bilal!" Bilal said: "The same thing happened to me as happened to you. May my father and mother be ransomed for you, O Messenger of Allah!" He said: "Bring your mounts forward a little." So they brought their mounts forward a little (away from that place). Then the Messenger of Allah performed ablution and told Bilal to call the Iqamah for prayer, and he led them in the prayer. When the Prophet finished praying, he said: "Whoever forgets a Salah, let him pray it when he remembers, for Allah says: And perform the prayer for My remembrance." [Ta-Ha: 14] He (one of the narrators) said: "Ibn Shihab used to recite this Verse as meaning, 'when you remember'."
Related hadith on this topic
Brief Explanation
1؎: That is, I too was overtaken by sleep and sleep overcame me as well.
2؎: The well-known recitation is «أقم الصلاة لذكري» (Ta-Ha: 14). Regarding the explanation of moving the mounts ahead from that place and performing the prayer at some distance, the scholars have various opinions. Some people say that the Prophet sallallahu alayhi wa sallam did so in order that the sun would rise higher and the time would pass in which prayer is prohibited. According to them, it is not permissible to perform a missed prayer (qada) even during these prohibited times. However, the correct opinion is that making up a missed prayer (qada) is permissible at any time; the prohibition of performing prayer during the forbidden times is specific to voluntary prayers (nawafil). This is the view of Malik, Awza‘i, Shafi‘i, Ahmad ibn Hanbal, and other noble Imams. According to these scholars, the correct explanation is that the Prophet sallallahu alayhi wa sallam did not wish to perform the prayer at a place where people had been afflicted by heedlessness and forgetfulness. In a narration of Abu Dawud, «تحولوا عن مكانكم الذي أصابتكم فيه الغفلة», the Prophet sallallahu alayhi wa sallam himself explained the reason by saying: “Move away from the place where you were overcome by heedlessness.”
2؎: The well-known recitation is «أقم الصلاة لذكري» (Ta-Ha: 14). Regarding the explanation of moving the mounts ahead from that place and performing the prayer at some distance, the scholars have various opinions. Some people say that the Prophet sallallahu alayhi wa sallam did so in order that the sun would rise higher and the time would pass in which prayer is prohibited. According to them, it is not permissible to perform a missed prayer (qada) even during these prohibited times. However, the correct opinion is that making up a missed prayer (qada) is permissible at any time; the prohibition of performing prayer during the forbidden times is specific to voluntary prayers (nawafil). This is the view of Malik, Awza‘i, Shafi‘i, Ahmad ibn Hanbal, and other noble Imams. According to these scholars, the correct explanation is that the Prophet sallallahu alayhi wa sallam did not wish to perform the prayer at a place where people had been afflicted by heedlessness and forgetfulness. In a narration of Abu Dawud, «تحولوا عن مكانكم الذي أصابتكم فيه الغفلة», the Prophet sallallahu alayhi wa sallam himself explained the reason by saying: “Move away from the place where you were overcome by heedlessness.”
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
➊ In the view of the Prophet sallallahu alayhi wa sallam, prayer (salah) held such importance that even during travel, at times of fatigue and while resting, his concern was that the prayer should not be missed. Therefore, he assigned a regular duty to Bilal radi Allahu anhu so that the Fajr prayer would be performed on time.
➋ Bilal radi Allahu anhu made every effort to fulfill his responsibilities. One aspect was that he spent the remaining night in prayer so that he would not fall asleep, and then, as the time for the call to prayer (adhan) approached, he sat facing the east with full alertness so that as soon as true dawn appeared, he could give the adhan. From this, it is understood that whoever is entrusted with a communal task should strive to fulfill it in the best possible manner.
➌ The leader of any nation or group should, if there is any disruption in a communal task, question the person responsible so that others may avoid negligence in their duties.
➍ If it is known that the disruption in the task was not due to the responsible person's carelessness or deliberate negligence, then his excuse should be accepted and he should not be further reprimanded.
➎ The wisdom in moving the caravan from that place and stopping a little further could be that laziness would be dispelled and all individuals would become alert and active, so that the effects of sleepiness and lethargy would not remain during the prayer.
➏ A missed (qada) prayer can also be performed in congregation.
➐ There are two recitations (qira'at) of the verse mentioned in the hadith, and both are correct. The first recitation, which is prevalent among us, is:
﴿وَاَقِمِ الصَّلٰوةَ لِذکْري﴾
Its meaning is that the real purpose of prayer is the remembrance of Allah; therefore, it is necessary to perform the prayer with full attention. The second recitation,
﴿وَاَقِمِ الصَّلٰوةَ لِلذِّکْرٰي﴾
serves as evidence for the issue under discussion. In this case, its meaning can also be "for admonition," or "for remembrance," or "at the time of remembrance." In the hadith, this last meaning is intended. Based on this, the Messenger of Allah sallallahu alayhi wa sallam explained the ruling that if, for any reason, a person forgets to perform the prayer, then as soon as he remembers, he should perform it immediately; it is not appropriate to delay further without reason.
➊ In the view of the Prophet sallallahu alayhi wa sallam, prayer (salah) held such importance that even during travel, at times of fatigue and while resting, his concern was that the prayer should not be missed. Therefore, he assigned a regular duty to Bilal radi Allahu anhu so that the Fajr prayer would be performed on time.
➋ Bilal radi Allahu anhu made every effort to fulfill his responsibilities. One aspect was that he spent the remaining night in prayer so that he would not fall asleep, and then, as the time for the call to prayer (adhan) approached, he sat facing the east with full alertness so that as soon as true dawn appeared, he could give the adhan. From this, it is understood that whoever is entrusted with a communal task should strive to fulfill it in the best possible manner.
➌ The leader of any nation or group should, if there is any disruption in a communal task, question the person responsible so that others may avoid negligence in their duties.
➍ If it is known that the disruption in the task was not due to the responsible person's carelessness or deliberate negligence, then his excuse should be accepted and he should not be further reprimanded.
➎ The wisdom in moving the caravan from that place and stopping a little further could be that laziness would be dispelled and all individuals would become alert and active, so that the effects of sleepiness and lethargy would not remain during the prayer.
➏ A missed (qada) prayer can also be performed in congregation.
➐ There are two recitations (qira'at) of the verse mentioned in the hadith, and both are correct. The first recitation, which is prevalent among us, is:
﴿وَاَقِمِ الصَّلٰوةَ لِذکْري﴾
Its meaning is that the real purpose of prayer is the remembrance of Allah; therefore, it is necessary to perform the prayer with full attention. The second recitation,
﴿وَاَقِمِ الصَّلٰوةَ لِلذِّکْرٰي﴾
serves as evidence for the issue under discussion. In this case, its meaning can also be "for admonition," or "for remembrance," or "at the time of remembrance." In the hadith, this last meaning is intended. Based on this, the Messenger of Allah sallallahu alayhi wa sallam explained the ruling that if, for any reason, a person forgets to perform the prayer, then as soon as he remembers, he should perform it immediately; it is not appropriate to delay further without reason.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 697
Hafiz Muhammad Ameen
619. Commentary: «وَأَقِمِ الصَّلاةَ لِذِكْرِي» [طه20 : 14] One of its meanings is: “Establish the prayer for My remembrance.” Another translation has been mentioned in the hadith. In one recitation, it is also read as «للذكري». Its meaning is: when you remember (the prayer), or its meaning is: for the purpose of obtaining admonition.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 619
Hafiz Imran Ayyub Lahori
Takhrij al-Hadith:
[168۔ البخاري فى : 6 كتاب الحيض : 5 باب مباشرة الحائض 300، مسلم 293، ابوداود 268، ترمذي 132]
«لغوي توضيح :» «الْحَیْض» Flowing, the blood of menstruation. The meaning is the blood which is discharged from a woman's womb after puberty during specific days.
«يُبَاشِرُ» Bringing bodies together (other than intercourse).
«فَوْر» Beginning.
«يَمْلِكُ» Is in control, can restrain.
«اِرْبَهُ» Over his own desire and lust.
The intent of Sayyidah Aisha radi Allahu anha was that only such a man is permitted to have physical intimacy (such as bringing bodies together, etc.) with his menstruating wife who is able to control his own lust and can refrain from falling into the forbidden (i.e., engaging in intercourse during the days of menstruation).
[168۔ البخاري فى : 6 كتاب الحيض : 5 باب مباشرة الحائض 300، مسلم 293، ابوداود 268، ترمذي 132]
«لغوي توضيح :» «الْحَیْض» Flowing, the blood of menstruation. The meaning is the blood which is discharged from a woman's womb after puberty during specific days.
«يُبَاشِرُ» Bringing bodies together (other than intercourse).
«فَوْر» Beginning.
«يَمْلِكُ» Is in control, can restrain.
«اِرْبَهُ» Over his own desire and lust.
The intent of Sayyidah Aisha radi Allahu anha was that only such a man is permitted to have physical intimacy (such as bringing bodies together, etc.) with his menstruating wife who is able to control his own lust and can refrain from falling into the forbidden (i.e., engaging in intercourse during the days of menstruation).
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 168
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
I'rab:
If the hamzah has a kasrah and the ra is sukun, the meaning will be "sexual organ"; and if both the hamzah and the ra have a fathah, the meaning will be "desire" and "lust."
(2)
Fawrun:
Surge and abundance,
when blood is flowing excessively.
Vocabulary of the Hadith:
(1)
I'rab:
If the hamzah has a kasrah and the ra is sukun, the meaning will be "sexual organ"; and if both the hamzah and the ra have a fathah, the meaning will be "desire" and "lust."
(2)
Fawrun:
Surge and abundance,
when blood is flowing excessively.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 680
