Benefits of the Hadith: (Abu Qatadah (may Allah be pleased with him) in the long hadith regarding their sleeping through the prayer: then the adhan was called without the athan... )

The Shaykh : He says: In this hadith, there are benefits. Among them: that the Prophet (peace and blessings be upon him and his family) is a human being, and sleep takes him just as it takes other humans. This is clear. If someone asks: Was it not the case that the eyes of the Prophet (peace and blessings be upon him) would sleep, but his heart would not sleep? The answer is: Yes. Does this contradict this hadith? The answer is: No, it does not contradict it, because his eye was sleeping, and the dawn is perceived by what? By the heart or by the eye? By the eye. So it does not contradict the hadith.
And among them: the good character of the Prophet (peace and blessings be upon him and his family), because he did not reprimand Bilal, who had undertaken to watch for the dawn for them, but rather he asked him, saying: meaning sleep. So the Prophet (peace and blessings be upon him) remained silent. And among them: that it is recommended that if a group sleeps in a place, they should move from it, because Satan was present with them. Pay attention to this benefit: Do you agree or not? It may be said: You agree to this benefit, and that if they are a group on a journey or in a house alone, and they sleep until the dawn appears, then they pray in another place. If they are in a room in the house, they pray in another room. And it may be said: It is not prescribed, but they pray in their place, because this is from the matters of the unseen, and we do not know whether Satan is present in other than this incident or not. Be patient, Salim. Be polite. Be polite, Salim. Be polite. May Allah reward you with good. Or we say: This is a specific case for the Messenger (may Allah’s prayer and peace be upon him), who knew that Satan was present with them, so he ordered them to move from it? There is a possibility. And what may support the first view is that Satan was present with them meaning, so he prevented them from the Fajr prayer. So Allah knows best. I am hesitant whether this is a specific case that the Prophet (peace and blessings be upon him) knew, and it may not occur for others. And it may be said by generality. But if we say that this and that, if it does not burden them to move, then it is better that they move, even if the only thing in that is the reminder of this incident that occurred with the Messenger of Allah (peace and blessings be upon him and his family), that would be better. And among the benefits of this hadith: if the prayer is missed due to sleep, then the adhan for it is not dropped. This is if they are a group and the adhan was not called. But if the person is in a town, then the adhan of the town is sufficient. And among the benefits, as previously indicated, is that the adhan is only for announcing the performance of the prayer, not the time. Because the Prophet (peace and blessings be upon him) ordered the adhan here. And among the benefits: performing the rawatib if they are missed with the obligatory prayers. Because the Prophet (peace and blessings be upon him and his family) prayed the rawatib, then prayed the obligatory prayer. This is in the case where he does not wake up until after the sun has risen. But what do you think if he wakes up before the sun rises, performs wudu, and then there is only the amount of two rak'ahs left until the sun rises? Does he pray the rawatib or the obligatory prayer? First, he prays the rawatib, then he prays the obligatory prayer, even if the time has passed. Why? Because the time for the obligatory prayer for the sleeper, when he wakes up, is as the Prophet (peace and blessings be upon him) said: If someone asks: If the time is tight, and we have an obligatory prayer and a voluntary prayer? We say: The time is not tight for whom? For the sleeper. And for this reason, we order him to perform wudu with water and to take a ghusl with water, even if the time has passed. We do not say: perform tayammum, so that the time does not pass. Clear. Good. And among the benefits of this hadith: if the night prayer is made up during the day, then it is prayed aloud. Because of his saying: And the opposite: if he sleeps through the day prayer and does not wake up until the night, does he pray aloud or quietly? Quietly. Yes, quietly. And the evidence for this is from the Sunnah in speech and action. Meaning, there is a verbal and an action Sunnah in it. As for the verbal, it is the saying of the Prophet (peace and blessings be upon him): This pronoun refers to the action of the prayer and its manner, to its action and its manner. And from this hadith, we benefit from a benefit, which is: if one forgets a prayer of presence and remembers it during travel, how does he pray it? Four rak'ahs. And if he forgets a prayer of travel and remembers it during presence, he prays two rak'ahs. Because of his saying: And among the benefits of the hadith: the prescription of congregation in the made-up prayer. The prescription of congregation in the made-up prayer means: if the time has passed, and the person wakes up from sleep, or remembers if he was forgetful, and they are a group, then they pray together. And do they pray together as an obligation or as a recommendation? The jurists say: as a recommendation. And it appears to me that it is obligatory, because there is no evidence for the dropping of congregation in this state. And among them: the prescription of the adhan and iqamah in the made-up prayer. The evidence, come on, Salim.
The student: ... .

The Shaykh : Yes, the evidence is the action of the Prophet (peace and blessings be upon him), that he ordered the adhan and iqamah. And is that on the basis of recommendation or on the basis of obligation? The madhhab is that it is on the basis of recommendation, and the correct view is that it is on the basis of obligation, except if the people are in a town where the adhan is called, then the adhan of the town is sufficient. Good. In this adhan, does he call the athan, saying: Prayer is better than sleep? Yes, it appears that he says it. And perhaps this is more emphatic, because they slept through the prayer until its time had passed. Yes, Salim, do you have a question?
The student: Yes, O Shaykh.

The Shaykh : Yes.
The student: ... the rising of the sun.

The Shaykh : Yes.
The student: The appearance of the dawn, they slept through the prayer.

The Shaykh : The Prophet (peace and blessings be upon him).
The student: ... .

The Shaykh : No, it is the rising of the sun. If this is the case, then this is a slip of the tongue. Yes, yes. What if?
The student: ... .

The Shaykh : Yes, it is not that I heard. Well, in any case, perhaps we... what?
The student: ... .

The Shaykh : No, it will not be... yes.
The student: Shaykh, may Allah bless you. What we have established now, what preceded, is that the most important condition of prayer is the time.

The Shaykh : Yes.
The student: If the time is tight, whether for the rawatib prayer or even for the wudu.

The Shaykh : Yes.
The student: Which means, it was established previously that if the time is tight for the wudu, one performs tayammum.

The Shaykh : Yes.
The student: If the time is tight for the rawatib, he prays the obligatory prayer only.

The Shaykh : Yes.