سنن ترمذي
Tirmidhi
أبواب الوترThe Book on Al-Witr
باب مَا جَاءَ فِي مُبَادَرَةِ الصُّبْحِ بِالْوِتْرِChapter: What Has Been Related About A Man Who Sleeps Past Al-Witr Or Forgets It
Hadith 466
اُردوEn
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " مَنْ نَامَ عَنْ وِتْرِهِ فَلْيُصَلِّ إِذَا أَصْبَحَ " قَالَ أَبُو عِيسَى : وَهَذَا أَصَحُّ مِنَ الْحَدِيثِ الْأَوَّلِ ، قَالَ أَبُو عِيسَى : سَمِعْت أَبَا دَاوُدَ السِّجْزِيَّ يَعْنِي سُلَيْمَانَ بْنَ الْأَشْعَثِ ، يَقُولُ : سَأَلْتُ أَحْمَدَ بْنَ حَنْبَلٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ ، فَقَالَ أَخُوهُ عَبْدُ اللَّهِ : لَا بَأْسَ بِهِ ، قَالَ : وسَمِعْت مُحَمَّدًا يَذْكُرُ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ ، أَنَّهُ ضَعَّفَ 72 عَبْدَ الرَّحْمَنِ بْنَ زَيْدِ بْنِ أَسْلَمَ ، وقَالَ : عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ أَسْلَمَ ثِقَةٌ ، قَالَ : وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ بِالْكُوفَةِ إِلَى هَذَا الْحَدِيثِ ، فَقَالُوا : يُوتِرُ الرَّجُلُ إِذَا ذَكَرَ وَإِنْ كَانَ بَعْدَ مَا طَلَعَتِ الشَّمْسُ ، وَبِهِ يَقُولُ : سفيان الثوري .
´Zaid bin Aslam narrated from his father that:` the Prophet said: "Whoever sleeps past his Al-Witr then let him pray it in the morning."
Related hadith on this topic
Explanation & Benefits
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
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
