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موطا امام مالك رواية يحييٰ
Muwatta Malik (Yahya)
كتاب وقوت الصلاةBook: On the Explanation of Prayer Times
بَابُ النَّوْمِ عَنِ الصَّلَاةِSleeping through the prayer
Hadith 24
اُردوEn
حَدَّثَنِي يَحْيَى ، عَنْ مَالِك ، عَنْ ابْنِ شِهَابٍ ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ قَفَلَ مِنْ خَيْبَرَ أَسْرَى حَتَّى إِذَا كَانَ مِنْ آخِرِ اللَّيْلِ عَرَّسَ ، وَقَالَ لِبِلَالٍ : " اكْلَأْ لَنَا الصُّبْحَ " ، وَنَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ ، وَكَلَأَ بِلَالٌ مَا قُدِّرَ لَهُ . ثُمَّ اسْتَنَدَ إِلَى رَاحِلَتِهِ وَهُوَ مُقَابِلُ الْفَجْرِ فَغَلَبَتْهُ عَيْنَاهُ ، فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَا بِلَالٌ ، وَلَا أَحَدٌ مِنَ الرَّكْبِ ، حَتَّى ضَرَبَتْهُمُ الشَّمْسُ ، فَفَزِعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ بِلَالٌ : يَا رَسُولَ اللَّهِ ، أَخَذَ بِنَفْسِي الَّذِي أَخَذَ بِنَفْسِكَ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اقْتَادُوا " ، فَبَعَثُوا رَوَاحِلَهُمْ وَاقْتَادُوا شَيْئًا ، ثُمَّ أَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِلَالًا فَأَقَامَ الصَّلَاةَ ، فَصَلَّى بِهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصُّبْحَ ثُمَّ قَالَ حِينَ قَضَى الصَّلَاةَ : " مَنْ نَسِيَ الصَّلَاةَ ، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا ، فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ فِي كِتَابِهِ وَأَقِمِ الصَّلاةَ لِذِكْرِي سورة طه آية 14 "
It is narrated from Sayyiduna Sa'id bin al-Musayyib (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings of Allah be upon him) returned from the Battle of Khaybar, he traveled at night. When the last part of the night came, he (peace be upon him) dismounted and said to Sayyiduna Bilal (may Allah be pleased with him): "Take care of the morning prayer." Then the Messenger of Allah (peace be upon him) slept, and Sayyiduna Bilal (may Allah be pleased with him) stayed awake as long as Allah willed. Then Sayyiduna Bilal (may Allah be pleased with him) leaned against his camel and turned his face towards the direction of the morning, and his eyes became heavy with sleep. Neither the Messenger of Allah (peace be upon him) nor Sayyiduna Bilal (may Allah be pleased with him) nor any of the camel riders woke up, until the heat of the sun struck them. Then the Messenger of Allah (peace be upon him) woke up startled and said: "What is this, O Bilal!" Sayyiduna Bilal (may Allah be pleased with him) said: "The same thing overpowered me that overpowered you (i.e., sleep)." The Messenger of Allah (peace be upon him) said: "Move on." So the people loaded their saddles. After traveling a short distance, the Messenger of Allah (peace be upon him) ordered Sayyiduna Bilal (may Allah be pleased with him) to give the call to prayer. So Sayyiduna Bilal (may Allah be pleased with him) gave the call to prayer, and then the Messenger of Allah (peace be upon him) led the morning prayer. After he had finished the prayer, he said: "Whoever forgets a prayer should pray it when he remembers it, for Allah the Exalted says: 'Establish the prayer when you remember Me.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Abu Samee'ah
Benefit:
This incident occurred on the return from the Battle of Khaybar, and in Sahih Muslim, it is clarified that: «فكَان رَسُولُ اللهِ صلى الله عليه وسلم أَوَّلَهُمُ استيقاظا» “The Messenger of Allah sallallahu alayhi wa sallam was the first among them to wake up.” [مسلم: 680]
At the end of the aforementioned blessed hadith, the verse: «اَقِمِ الصَّلاةَ لِذ كري» [طه 20: 14] is cited as evidence, due to the comprehensiveness of this verse and its inclusion of various aspects and meanings. The general meaning of the verse is that Allah commands: Establish prayer for My remembrance and mention, because the highest form of the remembrance of Allah is prayer. However, the Messenger of Allah sallallahu alayhi wa sallam’s reasoning is based on the linguistic meaning and the implied (omitted) phrase, that is: «آقِم الصَّلاةَ لِوَقْتِ ذِكْرِ صَلَاتِي» (Establish the prayer when you remember it).
The Messenger of Allah sallallahu alayhi wa sallam said: «انَّ عَيْنَيَّ تَنَامَانِ وَلَا يَنَامُ قَلْبِي» “Indeed, my eyes sleep but my heart does not sleep.” [بخاري: 114، مسلم: 738]
If you consider this noble statement of the Prophet sallallahu alayhi wa sallam and the aforementioned incident together, then the reconciliation and conclusion that emerges is that since the heart of the Prophet sallallahu alayhi wa sallam did not sleep, he remained fully aware of matters related to his pure body, such as the passing of wind, experiencing pain, remembering dreams, etc. However, those matters which were separate from his blessed body and related to seeing with the eyes—such as the rising of the sun, the ending of the night, the passing of time, etc.—his blessed heart would not perceive them. Therefore, due to sleep, the prayer of the Prophet sallallahu alayhi wa sallam was missed. [والله اعلم بالصواب]
This incident occurred on the return from the Battle of Khaybar, and in Sahih Muslim, it is clarified that: «فكَان رَسُولُ اللهِ صلى الله عليه وسلم أَوَّلَهُمُ استيقاظا» “The Messenger of Allah sallallahu alayhi wa sallam was the first among them to wake up.” [مسلم: 680]
At the end of the aforementioned blessed hadith, the verse: «اَقِمِ الصَّلاةَ لِذ كري» [طه 20: 14] is cited as evidence, due to the comprehensiveness of this verse and its inclusion of various aspects and meanings. The general meaning of the verse is that Allah commands: Establish prayer for My remembrance and mention, because the highest form of the remembrance of Allah is prayer. However, the Messenger of Allah sallallahu alayhi wa sallam’s reasoning is based on the linguistic meaning and the implied (omitted) phrase, that is: «آقِم الصَّلاةَ لِوَقْتِ ذِكْرِ صَلَاتِي» (Establish the prayer when you remember it).
The Messenger of Allah sallallahu alayhi wa sallam said: «انَّ عَيْنَيَّ تَنَامَانِ وَلَا يَنَامُ قَلْبِي» “Indeed, my eyes sleep but my heart does not sleep.” [بخاري: 114، مسلم: 738]
If you consider this noble statement of the Prophet sallallahu alayhi wa sallam and the aforementioned incident together, then the reconciliation and conclusion that emerges is that since the heart of the Prophet sallallahu alayhi wa sallam did not sleep, he remained fully aware of matters related to his pure body, such as the passing of wind, experiencing pain, remembering dreams, etc. However, those matters which were separate from his blessed body and related to seeing with the eyes—such as the rising of the sun, the ending of the night, the passing of time, etc.—his blessed heart would not perceive them. Therefore, due to sleep, the prayer of the Prophet sallallahu alayhi wa sallam was missed. [والله اعلم بالصواب]
Source: Muwatta Imam Malik by Abu Samia Mahmood Tabassum, Page: 24
Shaykh Dr. Abdur Rahman Freywai
1:
Because although the first hadith is marfu‘, it is through the chain of ‘Abdur Rahman bin Zayd bin Aslam,
and he is criticized (mutakallam fihi),
whereas his brother ‘Abdullah is trustworthy (thiqah),
that is, the narration being mursal is more correct.
2:
From this hadith, the making up (qada) of witr is established,
and many Companions (sahabah) and Imams are proponents of this,
although there are many opinions on this issue, the cautious approach is that if witr is missed for any reason, it should be made up,
whenever it may be,
because witr has been legislated (mashru‘) to make the number of sunnah and nafl (supererogatory) prayers odd,
and if a traveler has not been able to pray even two rak‘ahs of sunnah at any time during the day, then such a person does not need to pray witr,
then after ‘Isha, he should pray two rak‘ahs of sunnah and then pray witr.
Note:
(Based on supporting and corroborating narrations (shawahid wa mutaba‘at), this narration is authentic (sahih),
otherwise, by itself, it is a mursal narration.)
Because although the first hadith is marfu‘, it is through the chain of ‘Abdur Rahman bin Zayd bin Aslam,
and he is criticized (mutakallam fihi),
whereas his brother ‘Abdullah is trustworthy (thiqah),
that is, the narration being mursal is more correct.
2:
From this hadith, the making up (qada) of witr is established,
and many Companions (sahabah) and Imams are proponents of this,
although there are many opinions on this issue, the cautious approach is that if witr is missed for any reason, it should be made up,
whenever it may be,
because witr has been legislated (mashru‘) to make the number of sunnah and nafl (supererogatory) prayers odd,
and if a traveler has not been able to pray even two rak‘ahs of sunnah at any time during the day, then such a person does not need to pray witr,
then after ‘Isha, he should pray two rak‘ahs of sunnah and then pray witr.
Note:
(Based on supporting and corroborating narrations (shawahid wa mutaba‘at), this narration is authentic (sahih),
otherwise, by itself, it is a mursal narration.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 466
