Nasai

617. Commentary:

➊ In this narration, falling asleep is not considered negligence or a fault, whereas in the first hadith of this chapter, the word "expiation" (kafarah) is mentioned. Clearly, expiation is only required after some mistake, which means that falling asleep in itself is not negligence or a mistake, but laziness, heedlessness, and lack of vigilance—which are causes of sleep—fall under the category of negligence.

➋ "Until the time of the next prayer arrives": Generally, the time for the previous prayer ends when the time for the next prayer begins, which is why it is stated as such; otherwise, the intent is the ending of the prayer time. For example, when the time for the dawn (fajr) prayer ends, the time for any obligatory prayer does not begin immediately. Thus, not performing the dawn prayer until its time ends is a crime and a sin. However, where the Shariah has granted concession for delay, this hadith will not apply. For example, a traveler may combine two prayers. Sometimes, delay is obligatory, such as the sunset (maghrib) prayer at Muzdalifah. See: [صحیح البخاري ، الحج ، حدیث : 1675 ، وصحیح مسلم ، الحج ، حدیث : 1218]

The Prayer of a Sleeping Person
«مَنْ نَامَ عَنْ صَلَاةٍ أَوْ سَهَا عَنْهَا فَوَقْتُهَا حِيْنَ يَذْكُرُهَا»

Whoever slept through or forgot to perform a prayer, its time is when he remembers it. 1

1. ➊ It is narrated from Abu Qatadah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said «فإذا نسى أحدكم صلاة أو نام عنها فليصلها إذا ذكرها»: “If any of you forgets to pray or sleeps through it, then let him pray it when he remembers.”

[مسلم 681، كتاب المساجد و مواضع الصلاة: باب قضاء الصلاة الفائتة...، أبو داود 438، نسائي 294/1، ترمذي 177، ابن ماجة 698، أحمد 298/5، ابن خزيمة 95/2، ابن الجارود 153، دارقطني 386/1]

➋ It is narrated from Anas radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: «من نسى صلاة فليـصـلـهـا إذا ذكرها لا كفارة لها إلا ذلك» “Whoever forgets to pray, let him pray it when he remembers; its only expiation is this.”

[أحمد 269/3، بخاري 597، كتاب مواقيت الصلاة: باب من نسى صلاة فليصل إذا ذكر ...، مسلم 684، ترمذي 178، ابن ماجة 696، نسائي 293/1، أبو داود 442، أبو عوانة 385/1، دارمي 280/1، ابن خزيمة 993، بيهقي 218/2]

➌ It is narrated from Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: “Whoever forgets to pray, let him pray it when he remembers,” because Allah, the Exalted, has said: «اقيم الصَّلَاةَ لِذِكْرِى» [طه: 14] “Establish the prayer for My remembrance.”

[مسلم 680، كتاب المساجد .......، أبو داود 435، نسائي 296/1، ابن ماجة 697، أبو عوانة 253/2، بيهقي 217/2]

From the implied meaning (mafhum mukhalafah) of these ahadith, it is understood that a person who deliberately abandons the prayer will not make it up (qada), because it is an established principle that «انتفاء الشرط يستلزم انتفاء المشروط» “The absence of the condition necessitates the absence of that which is conditional upon it.”
From this, it follows that whoever did not forget (the prayer) will not pray it as qada.
Imam Ibn Hazm rahimahullah has adopted this very position. It is also understood from this that a person who slept through or forgot the prayer, when he remembers, should perform the prayer immediately without delay, because its time of performance is then. It is also evident that in both these states, a person is not legally accountable (mukallaf), as this is also established by consensus (ijma’). [نيل الأوطار 486/1-488]

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayub Lahori, Volume 1, p. 314

437. Commentary:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) was not above human needs. Therefore, due to the fatigue of travel, he stopped to rest.
➋ Despite this, the concern to perform the prayer on time remained ever-present, and Bilal (radi Allahu anhu) was assigned this task. On such occasions of hindrance, one should make arrangements to wake up for prayer before sleeping.
➌ If a person needs to apologize for any shortcoming, he should do so in a beautiful manner.
➍ Due to the aforementioned reasons, it is permissible to consider a place as inauspicious or lacking in blessing, just as the Messenger of Allah (sallallahu alayhi wa sallam) left that place.
➎ For missed (qada) prayers, it is also recommended (mustahabb) to give the call to prayer (adhan) in congregation. Then the iqamah should be said and the prayer performed in congregation. However, this recommendation for adhan is only for travel and uninhabited areas. In regular mosques (which are in populated areas), giving the adhan at an unusual time would cause anxiety and confusion among the public. However, if the adhan is given quietly within the four walls of the mosque so that the sound does not go outside, then this practice can also be followed there.
➏ Oversleeping or forgetting is excused. And for such prayers, their time is when one wakes up or remembers. And if the time has already passed, then due to a legitimate Shar‘i need, a slight delay is also permissible, as the Prophet (sallallahu alayhi wa sallam) performed the prayer after moving to the next valley.
➐ The Sunnah prayers of Fajr are more important than other Sunnah prayers, as they were not omitted even during travel.