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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 698
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ ، أَنْبَأَنَا حَمَّادُ بْنُ زَيْدٍ ، عَنْ ثَابِتٍ ، عَنْ عَبْدِ اللَّهِ بْنِ رَبَاحٍ ، عَنْ أَبِي قَتَادَةَ ، قَالَ : ذَكَرُوا تَفْرِيطَهُمْ فِي النَّوْمِ ، فَقَالَ : نَامُوا حَتَّى طَلَعَتِ الشَّمْسُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَيْسَ فِي النَّوْمِ تَفْرِيطٌ ، إِنَّمَا التَّفْرِيطُ فِي الْيَقَظَةِ ، فَإِذَا نَسِيَ أَحَدُكُمْ صَلَاةً ، أَوْ نَامَ عَنْهَا فَلْيُصَلِّهَا إِذَا ذَكَرَهَا وَلِوَقْتِهَا مِنَ الْغَدِ " ، قَالَ عَبْدُ اللَّهِ بْنُ رَبَاحٍ : فَسَمِعَنِي عِمْرَانُ بْنُ الْحُصَيْنِ وَأَنَا أُحَدِّثُ بِالْحَدِيثِ ، فَقَالَ : يَا فَتًى انْظُرْ كَيْفَ تُحَدِّثُ ، فَإِنِّي شَاهِدٌ لِلْحَدِيثِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : فَمَا أَنْكَرَ مِنْ حَدِيثِهِ شَيْئًا .
´'Abdullah bin Rabah narrated that Abu Qatadah said:` "They mentioned negligence because of sleeping too much, and he said: 'They slept until the sun had risen. The Messenger of Allah said: "There is no negligence when oneis sleeping, rather there is negligence when one is awake. If anyone of you forgets to pray, or sleeps and misses a prayer, then let him pray when he remembers, and during its time if it is a day after. (Sahih)'Abdullah bin Rabah said: "Imran bin Husain heard me when I was narrating this Hadith and said: 'O young man, look at how you are narrating the Hadith. I was present at the time of this Hadith with the Messenger of Allah.' And he did not deny anything of the Hadith."
Brief Explanation
1؎ : The meaning of this hadith is that when one remembers (the missed prayer), or immediately upon waking from sleep, one should perform the prayer at that very moment. And on the following day, one should strive to perform the prayer at its prescribed time, so that one does not develop a habit of laziness regarding prayer. Although the apparent wording suggests that after waking, one should pray, and then on the next day also pray at its time, yet no one holds the view that the prayer should be performed twice. Furthermore, the meaning we have explained is also supported by a narration from Sunan al-Daraqutni.
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
Performing the prayer at its proper time the next day does not mean that a prayer should be repeated.
If, due to an excuse, the time for a prayer passes on one day, and then the next day the prayer is performed at its correct time, it does not mean that the same prayer is to be performed again on the second day.
One is for the first day, and one is for the second day; rather, the meaning is that in the future, one should be careful and not repeatedly perform prayers outside their prescribed times.
(2)
It is permissible for juniors to narrate hadith or discuss scholarly issues in the presence of elders, so that if any mistake occurs, it can be corrected.
(3)
Caution is necessary in the narration of hadith, lest something be mentioned by mistake that is not actually part of the hadith, and the listeners, considering it to be hadith, begin to act upon it.
(1)
Performing the prayer at its proper time the next day does not mean that a prayer should be repeated.
If, due to an excuse, the time for a prayer passes on one day, and then the next day the prayer is performed at its correct time, it does not mean that the same prayer is to be performed again on the second day.
One is for the first day, and one is for the second day; rather, the meaning is that in the future, one should be careful and not repeatedly perform prayers outside their prescribed times.
(2)
It is permissible for juniors to narrate hadith or discuss scholarly issues in the presence of elders, so that if any mistake occurs, it can be corrected.
(3)
Caution is necessary in the narration of hadith, lest something be mentioned by mistake that is not actually part of the hadith, and the listeners, considering it to be hadith, begin to act upon it.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 698
