Nasai

444. Commentary: There is a bit of detail in this issue, which is as follows: If there is a dominance of sleep and the one praying is not aware of what he is reciting and what he is not, then in such a situation, he should completely leave the prayer. When the dominance of sleep ends and his awareness returns, then at that time he should perform ablution (wudu) and pray, because such sleep that removes awareness invalidates ablution, meaning that ablution is broken by it. The hadith narrated in Sahih Bukhari points to this very meaning. See: [صحیح البخاری ، الوضوء ، حدیث : 212 ، 213]

However, if there is no dominance of sleep but awareness is intact, and only a light drowsiness is present, then in this case, he should complete the prayer by shortening it, and not leave the prayer, because the senses and awareness of the one praying are intact. In such a situation, he should shorten the prayer. Insha Allah, the prayer will be valid. Reconciling both hadiths in this manner appears to be the strongest view. And Allah knows best.

Explanation:
One must, in any case, wake up for the obligatory prayer, just as on certain occasions the Messenger of Allah (sallallahu alayhi wa sallam) was also awakened.

Hadith Commentary:
1.
From this hadith, it is understood that dozing (light sleep) does not break ablution (wudu), because in such a state, there is no command to repeat the prayer that was performed. If ablution were nullified, then there would certainly have been a command to repeat the prayer performed during that time. The following rulings are derived from this hadith:
➊ When sleep overcomes a person, the prayer should be ended.
➋ If someone continues the prayer in such a state, his prayer will not be valid.
➌ This indicates the minimum level of humility (khushu‘), which is that a person knows what he himself or his imam is reciting.
➍ The other levels of humility are in the category of recommended (mustahabb); the state of dozing is less than being overcome by sleep, and this is a light sleep (nawm qalil), which does not break ablution.
➎ The importance of humility and presence of heart in acts of worship is evident, as performing prayer without it is of no benefit.
(‘Umdat al-Qari: 2/587)

2.
Hafiz Ibn Hajar rahimahullah has written, quoting Imam Muhallab, that the command to leave prayer and sleep pertains to the night prayer (qiyam al-layl), because no (obligatory prayer) falls during sleeping hours, nor are they of such length that a person would begin to feel sleepy. Although this hadith has a specific background, which we have already mentioned, in matters of rulings and commands, the generality of the wording is considered. If such a state arises during an obligatory prayer, then it should be left and one should sleep, provided that enough time remains so that after waking up, the prayer can still be performed within its time.
(Fath al-Bari: 1/411)

After this clarification, also consider the “reflection” (tadabbur) that Islahi Sahib has made on this hadith, and observe in what ways these gentlemen mock the hadith:
“It seems that the Messenger of Allah (sallallahu alayhi wa sallam) gave this instruction for the time of tahajjud. He said that in the state of being overcome by sleep, instead of praying, one should sleep. Who would be so foolish that in other times he would become so sleepy that he would start abusing himself? These narrations have no connection with the chapter.”
(Tadabbur: 1/305, 306)

Regarding this tadabbur, instead of commenting ourselves, we leave it to the discretion of our readers.