Lessons gleaned from the ḥadith:
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It is prescribed to pronounce both the adhān and the iqāmah for a prayer missed due to sleep, and the same rule applies to a prayer missed by forgetfulness. One gives the adhān and then the iqāmah because the prayer is deemed an on-time performance, not a make-up. The Prophet ﷺ said: “Whoever oversleeps a prayer or forgets it, let him perform it when he remembers; there is no expiation for it except that.” Reported by al-Bukhārī (597) and Muslim (684). Muslim (684) also records from Abū Hurayrah that the Prophet ﷺ said: “Whoever forgets a prayer, let him perform it when he remembers, for Allah has said, ‘And establish the prayer for My remembrance’ (20:14).”
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Jabir’s report indicates that when two prayers are combined in one time, they share a single adhān but have two iqāmahs, one for each prayer. This is the strongest of the transmitted views; the variant opinions will be discussed later.
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The ḥadith further shows that if a night prayer is made up during the day, the recitation should be audible, for a make-up generally mirrors the original form. The narration says: “The Prophet ﷺ performed the prayer exactly as he did every day.” Likewise, a daytime prayer made up at night is performed as it would be in the day.
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It proves that someone who misses a prayer because of sleep is excused, provided he does not habitually allow sleep to make him miss the prayer in its proper time.
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It also establishes that a missed prayer should be offered in congregation just as a prayer performed in its appointed time.
Scholarly disagreement:
The jurists differed regarding the adhān and iqāmah for Maghrib and ʿIshāʾ when the two are combined on the night spent at Muzdalifah:
• The Ḥanafis maintain that the two prayers are performed with one adhān and one iqāmah.
• Others, among them Sufyān al-Thawrī, hold that they are performed with a single iqāmah and no adhān.