he remembers it,” and this indicates that it must be made up immediately upon remembering it and immediately upon awakening, since the basic presumption regarding a command is that it entails obligation and immediate performance.
-
It is a debt that he is obliged to discharge, and an obligation must be fulfilled without delay, for a person does not know what may happen to him if he postpones it.
-
If a person accustoms himself to laxity and laziness in acts of obedience, he will become accustomed to it, and it will become part of his character. Therefore, he must act without delay...
If you ask: Did not the Prophet ﷺ, when he awoke, instruct them to move on from their location to another place?
The answer is: Yes, but he explained this by saying: “It was a place in which Satan was present.” (1) One should not pray in places where devils are present. For this reason, he forbade prayer in the bathroom, (2) because it is a refuge for devils, and in
(1) Recorded by Muslim, Book of Mosques, chapter on making up a missed prayer, no. 680, on the authority of Abu Hurayrah.
(2) Recorded by Ahmad (3:83, 96); Abu Dawud, Book of Prayer, chapter on places in which prayer is not permissible, no. 492; al-Tirmidhi, Chapters on Prayer, chapter stating that the entire earth is a mosque except for graveyards and bathhouses, no. 317; Ibn Majah, Book of Mosques, chapter on places where prayer is disliked, no. 745; al-Darimi, no. 1362; and others, through Hammad ibn Salamah, Abd al-Wahid ibn Ziyad, Umarah ibn Ghaziyyah, al-Darawardi, and Muhammad ibn Ishaq, all from Amr ibn Yahya, from his father, from Abu Said al-Khudri, in a report attributed to the Prophet: “The whole earth is a mosque except for graveyards and bathhouses.”
Ibn Khuzaymah (791), Ibn Hibban (1699), al-Hakim (1:251), and al-Dhahabi declared the hadith authentic with a connected chain.
Ibn Taymiyyah said: “Its chains are sound, and those who criticized it had not fully examined all of its routes.” Iqtida al-Sirat al-Mustaqim, p. 677. He also said: “Its chain is authentic.” Sharh al-Umdah, 2:425.
Al-Daraqutni said: “A group narrated it from Amr ibn Yahya, from his father, as mursal (with a missing link to the Prophet).” Al-Tirmidhi, al-Darimi, al-Daraqutni, al-Bayhaqi, and others judged the mursal version to be stronger.
Al-Tirmidhi said: “This hadith contains inconsistency.” Al-Nawawi said: “Al-Tirmidhi and others deemed it weak, saying that it is inconsistent. This is not contradicted by al-Hakim’s statement that its chains are authentic, for they were more precise than him in this matter; moreover, a hadith may have authentic chains yet be weak because of its inconsistency.” Al-Khulasah, no. 938.
See: Ilal al-Tirmidhi al-Kabir, 1:239; al-Ilal by al-Daraqutni, 11:319, no. 2310; al-Sunan al-Kubra by al-Bayhaqi, 2:434; and al-Talkhis al-Habir, no. 434.