It was recorded by al-Nasa’i (100–101), al-Tirmidhi (334), and Ibn Mājah (236–237) through the chain of transmission: Ḥammād ibn Zayd → Thābit al-Bunānī → ʿAbd Allāh ibn Rabāḥ al-Anṣārī → the Companion. Al-Tirmidhi commented, “ḥasan ṣaḥīḥ.”

I say: the isnād meets Muslim’s criteria, and Muslim himself included it in his Ṣaḥīḥ (2/138–139); al-Bayhaqī (2/216) also cited it via Sulaymān ibn al-Mughīrah, who reported from Thābit a longer version with the wording: “Know that there is no negligence in sleep; negligence is only for the one who fails to perform the prayer until the time of the next prayer begins. Whoever does so should offer it as soon as he awakens.”

This portion was likewise transmitted by al-Nasa’i (101) and Abū Dāwūd (73) through the same route. Abū Dāwūd (72), al-Ṭaḥāwī (233), and Aḥmad (5/298) also narrated the extended version from Ḥammād ibn Salamah, from Thābit.

Qatādah likewise reported the lengthy form from ʿAbd Allāh ibn Abī Rabāḥ, who said: “I said, ‘Messenger of Allah, we are ruined; we have missed the prayer.’ The Messenger of Allah ﷺ replied, ‘You are not ruined, nor have you missed the prayer. Missing it applies to the one who is awake; it does not apply to the sleeper.’ ”

Aḥmad (5/302) recorded this through the isnād: Muḥammad ibn Jaʿfar → Shuʿbah → Qatādah. The chain is sound according to Muslim’s conditions, were it not for Qatādah’s use of ʿanʿanah.

Among the supporting narrations is the marfūʿ report from Anas: “If any of you sleeps through a prayer or is inattentive to it, let him perform it when he remembers, for Allah says, ‘Establish the prayer to remember Me’ (Q 20:14).”