that: we scarcely awaken before the sun has risen.” He said: “When you awaken, then pray.”

Abu Dawud recorded it—this being his wording—as did Ibn Hibban, al-Hakim, and Ahmad, through an authentic chain meeting the criteria of al-Bukhari and Muslim. I have also traced it, together with the routes of Abu Hurayrah’s hadith, in al-Irwa’ (2063).

396 — “During the journey in which they slept until the sun had risen, he said: ‘You had been dead, and Allah restored your souls to you. Whoever sleeps through a prayer should perform it when he awakens, and whoever forgets a prayer should perform it when he remembers.’”

Abu Ya‘la recorded it in his Musnad (58/1), from ‘Abd al-Jabbar ibn al-‘Abbas al-Hamdani, from ‘Awn ibn Abi Juhayfah, from his father, who said: He then mentioned it.

I say: This is a good chain of transmission. All its narrators are trustworthy and are among the narrators of al-Bukhari and Muslim, except for this ‘Abd al-Jabbar, who was truthful but had Shi‘i leanings, as al-Hafiz stated in al-Taqrib.

I say: Such Shi‘i leanings do not impair a narration according to the hadith scholars, for the criterion regarding a narrator is that he be a Muslim, upright, and precise. Mere adherence to a school that differs from Ahl al-Sunnah is not considered a discrediting flaw by them, so long as he does not deny something necessarily known to be part of the religion, as al-Hafiz Ibn Hajar explained in his Commentary on al-Nukhbah.

Especially since the meaning of this hadith is found in the two Sahihs and elsewhere, in the hadith of Anas and other Companions. His hadith includes the addition: “There is no expiation for it except that.”

Jurisprudence of the Hadith:

The hadith indicates that one who sleeps through a prayer or forgets it is not excused from