of the obligations for which qada' (making up) is mandatory upon the sleeper, such as prayer and fasting. Malik and al-Shafi'i said: One is not required to perform qada' for the prayer unless one regains consciousness during a part of its time; because 'A'ishah asked the Messenger of Allah (peace and blessings of Allah be upon him) about a man who faints and leaves the prayer, and the Messenger of Allah (peace and blessings of Allah be upon him) said: "There is no qada' for that unless he faints, then regains consciousness within its time, and prays it" (20). Abu Hanifa said: If one is unconscious for five prayers, one performs qada' for them, but if they exceed that, the obligation of qada' drops for all of them; because that enters into the realm of repetition, so he dropped the qada', like insanity. Our argument is what was narrated, that 'Ammar lost consciousness for days and did not pray, then he regained consciousness after three days, and it was said (21): Did you pray? He said: I have not prayed for three days. He said: Give me water for wudu', so he performed wudu', then he prayed for that night. Abu Mijlaz narrated that Samurah ibn Jundub said: The unconscious person leaves the prayer, or he leaves the prayer, [and] prays with every prayer a prayer (22) like it. He said: 'Imran (23) said: He claimed (24), but let him pray them all. Al-Athram narrated these two hadiths in his "Sunan" (26). This is the action and statement of the Companions, and we do not know of any dissenter among them, so it constitutes a consensus. Also, because fainting does not drop the obligation of fasting, nor does it affect the entitlement to guardianship over the unconscious person, so it resembles sleep. As for their hadith, it is invalid; it is narrated by al-Hakam (27) ibn Sa'd, and Ahmad, may Allah have mercy on him, forbade his hadith, and Ibn al-Mubarak weakened him, and al-Bukhari said: They abandoned him. In his chain of narration is Kharijah ibn Mus'ab (28), and he is also weak. It is not correct to draw an analogy with the insane person; because the insane person’s period usually lasts a long time, and the pen has been lifted from him, and fasting is not mandatory upon him, nor is anything of the laws of obligation, and guardianship is established over him, and it is not permitted over the Prophets, peace be upon them. Fainting is the opposite of that, and that which does not affect the dropping of the five [prayers] does not affect the dropping of what is in excess of them, just like sleep.
(20) Reported by al-Daraqutni, in: Chapter on the man who faints and the time of prayer arrives, does he perform qada' or not, from the Book of Prayer. Sunan al-Daraqutni 2/81. And al-Bayhaqi, in: Chapter on the unconscious person who regains consciousness after the two times have passed and is not required to perform qada' for them, from the Book of Prayer. Al-Sunan al-Kubra 1/388. (21) Perhaps the correct way is to place each word in place of the other, for the unconscious person is the one whose state is not known, so he is asked. (22) Omitted from the original. (23) Abu Raja' 'Imran ibn Milhan al-'Utardi al-Basri, he reached the time of the Prophet (peace and blessings of Allah be upon him) but did not see him, and he narrates from Samurah ibn Jundub, died in the year 109 AH. Tahdhib al-Tahdhib 8/140, 141. (24) Meaning Samurah ibn Jundub. (25) In M: "wa-rawa" (and he narrated). (26) The Sunan of al-Athram is not available to us, but al-Daraqutni and al-Bayhaqi narrated that 'Ammar ibn Yasir fainted during Dhuhr, 'Asr, Maghrib, and 'Isha', then he regained consciousness at the middle of the night and prayed Dhuhr, 'Asr, Maghrib, and 'Isha'. See the two locations mentioned shortly before, from Sunan al-Daraqutni and al-Sunan al-Kubra.
من الواجِبَاتِ الَّتى يَجِبُ قَضَاؤُهَا على النَّائِمِ؛ كالصَّلَاةِ والصيامِ. وقال مالك، والشَّافِعِىُّ: لا يلزَمُه قضاءُ الصلاةِ إلا أن يُفِيقَ في جزء من وقْتِهَا؛ لأنَّ عائشة سَأَلَتْ رسولَ اللهِ -صلى اللَّه عليه وسلم- عن الرَّجُلِ يُغْمَى عليه، فَيَتْرُكُ الصلاةَ، فقال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "لَيْسَ مِنْ ذَلِكَ قَضَاءٌ إلَّا أن يُغْمَى عَلَيْهِ، فَيُفِيقَ في وَقْتِهَا، فَيُصَلِّيَها" (٢٠). وقال أبو حنيفَة: إنْ أُغْمِىَ عليه خَمْسَ صلواتٍ قَضاها، وإن زادَتْ سَقَطَ فَرْضُ القَضَاءِ في الكُلِّ؛ لأنَّ ذلك يَدْخُلُ في التَّكْرَارِ، فأسْقَطَ القَضَاءَ، كالجُنُونِ. ولَنا، ما رُوِىَ، أنَّ عَمَّارًا غُشِىَ عليهِ أيامًا لا يُصَلِّى، ثم اسْتَفَاقَ بعدَ ثَلَاثٍ، فقيل (٢١): هل صَلَّيْتَ؟ فقال: (٢١) ما صَلَّيْتُ منذُ ثَلَاثٍ. فقال: أعْطُونِى وَضُوءًا، فتَوَضَّأ، ثم صَلَّى تلك اللَّيْلَة. ورَوَى أبو مِجْلَز، أنَّ سَمُرَةَ بن جُنْدَب، قال: المُغْمَى عليهِ يَتْرُكُ الصلاةَ، أو فيَتْرُك الصلَاةَ، يُصَلِّى مع كُلِّ صلاةٍ صلاةً (٢٢) مِثْلَها. قال: قال عِمْرَان (٢٣): زَعَم (٢٤)، ولكنْ ليُصَلِّيهِنَّ جَمِيعًا. رَوَى (٢٥) الأثْرَمُ هذين الحدِيثَيْنِ في "سُنَنِه" (٢٦). وهذا فِعْلُ الصَّحَابَةِ وقولُهُم، ولا نَعْرِفُ لهم مُخَالِفًا، فكان إجْمَاعًا. ولأن الإِغْمَاءَ لا يُسْقِطُ فَرْضَ الصيامِ، ولا يُؤَثِّرُ في اسْتِحْقَاقِ الوِلايةِ على المُغْمَى عليهِ، فأشْبَهَ
(٢٠) أخرجه الدارقطني، في: باب الرجل يغمى عليه وقد جاء وقت الصلاة، هل يقضى أم لا، من كتاب الصلاة. سنن الدارقطني ٢/ ٨١. والبيهقي، في: باب المغمى عليه يفيق بعد ذهاب الوقتين فلا يكون عليه قضاؤهما، من كتاب الصلاة. السنن الكبرى ١/ ٣٨٨.(٢١) لعل الصواب وضع كل كلمة مكان الأخرى، فإن المغمى عليه هو الذي لا يدرى أمره فيسأل.(٢٢) سقط من: الأصل.(٢٣) أبو رجاء عمران بن ملحان العطاردى البصري، أدرك زمن النبي -صلى اللَّه عليه وسلم- ولم يره، وهو يروى عن سمرة بن جندب، توفى سنة تسع ومائة. تهذيب التهذيب ٨/ ١٤٠، ١٤١.(٢٤) أي سمرة بن جندب.(٢٥) في م: "وروى".(٢٦) السنن للأثرم ليست بين أيدينا، لكن الدارقطني والبيهقي رويا أن عمار بن ياسر أغمى عليه في الظهر والعصر والمغرب والعشاء، فأفاق نصف الليل، فصلى الظهر والعصر والمغرب والعشاء. انظر الموضعين السابق ذكرهما قريبًا، من سنن الدارقطني، والسنن الكبرى.
