Sunan Abi Dawud: Book 1, Hadith 202
Narrated Abdullah ibn Abbas: The Messenger of Allah (ﷺ) used to prostrate and sleep (in prostration) and produce puffing sounds (during sleep). Then he would stand and pray and would not perform ablution. I said to him: you prayed but did not perform ablution though you slept (in prostration). He replied: Ablution is necessary for one who sleeps while he is lying down. Uthman and Hannad added: For when he lies down, his joints are relaxed. Abu Dawud said: The statement “ablution is necessary for one who sleeps while one is lying down” is a munkar (rejected) tradition. It has been narrated only by Yazid Abu Khalid al-Dalani, on the authority of Qatadah. And its earlier part has been narrated by a group (of narrators) from Ibn ‘Abbas; they did not mention anything about it. He (Ibn ‘Abbas) said: The Prophet (ﷺ) was protected (during his sleep). ‘Aishah reported: The Prophet (ﷺ) said: My eyes sleep, but my heart does not sleep. Shu’bah said: Qatadah heard from Abu’l-‘Aliyah only four traditions: the tradition about Jonah son of Matthew, the tradition reported by Ibn ‘Umar about prayer, the tradition stating that the judges are three, and the tradition narrated by Ibn ‘Abbas saying: (This tradition) has been narrated to me by reliable persons ; ‘Umar is one of them, and the most reliable of them in my opinion is ‘Umar. Abu Dawud said: I asked Ahmad b. Hanbal about the tradition narrated by Yazid al-Dalani. He rebuked me out of respect for him. Then he said: Yazid al-Dalani does not add anything to what has been narrated by the teachers of Qatadah. He did not care of this tradition (due to its weakness).
حَدَّثَنَا يَحْيَى بْنُ مَعِينٍ، وَهَنَّادُ بْنُ السَّرِيِّ، وَعُثْمَانُ بْنُ أَبِي شَيْبَةَ، عَنْ عَبْدِ السَّلاَمِ بْنِ حَرْبٍ، – وَهَذَا لَفْظُ حَدِيثِ يَحْيَى – عَنْ أَبِي خَالِدٍ الدَّالاَنِيِّ، عَنْ قَتَادَةَ، عَنْ أَبِي الْعَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَسْجُدُ وَيَنَامُ وَيَنْفُخُ ثُمَّ يَقُومُ فَيُصَلِّي وَلاَ يَتَوَضَّأُ . قَالَ فَقُلْتُ لَهُ صَلَّيْتَ وَلَمْ تَتَوَضَّأْ وَقَدْ نِمْتَ فَقَالَ ” إِنَّمَا الْوُضُوءُ عَلَى مَنْ نَامَ مُضْطَجِعًا ” . زَادَ عُثْمَانُ وَهَنَّادٌ ” فَإِنَّهُ إِذَا اضْطَجَعَ اسْتَرْخَتْ مَفَاصِلُهُ ” . قَالَ أَبُو دَاوُدَ قَوْلُهُ ” الْوُضُوءُ عَلَى مَنْ نَامَ مُضْطَجِعًا ” . هُوَ حَدِيثٌ مُنْكَرٌ لَمْ يَرْوِهِ إِلاَّ يَزِيدُ أَبُو خَالِدٍ الدَّالاَنِيُّ عَنْ قَتَادَةَ وَرَوَى أَوَّلَهُ جَمَاعَةٌ عَنِ ابْنِ عَبَّاسٍ وَلَمْ يَذْكُرُوا شَيْئًا مِنْ هَذَا وَقَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم مَحْفُوظًا وَقَالَتْ عَائِشَةُ – رضى الله عنها – قَالَ النَّبِيُّ صلى الله عليه وسلم ” تَنَامُ عَيْنَاىَ وَلاَ يَنَامُ قَلْبِي ” . وَقَالَ شُعْبَةُ إِنَّمَا سَمِعَ قَتَادَةُ مِنْ أَبِي الْعَالِيَةِ أَرْبَعَةَ أَحَادِيثَ حَدِيثَ يُونُسَ بْنِ مَتَّى وَحَدِيثَ ابْنِ عُمَرَ فِي الصَّلاَةِ وَحَدِيثَ الْقُضَاةُ ثَلاَثَةٌ وَحَدِيثَ ابْنِ عَبَّاسٍ حَدَّثَنِي رِجَالٌ مَرْضِيُّونَ مِنْهُمْ عُمَرُ وَأَرْضَاهُمْ عِنْدِي عُمَرُ . قَالَ أَبُو دَاوُدَ وَذَكَرْتُ حَدِيثَ يَزِيدَ الدَّالاَنِيِّ لأَحْمَدَ بْنِ حَنْبَلٍ فَانْتَهَرَنِي اسْتِعْظَامًا لَهُ وَقَالَ مَا لِيَزِيدَ الدَّالاَنِيِّ يُدْخِلُ عَلَى أَصْحَابِ قَتَادَةَ وَلَمْ يَعْبَأْ بِالْحَدِيثِ .
Sunan Abi Dawud: Book 1, Hadith 202
The above hadith is from the Sunan Abi Dawud collection of hadiths. Emerging from the vibrant intellectual culture of the 9th century, Sunan Abi Dawud was compiled by Abu Dawud al-Sijistani during a golden age of Islamic scholarship. This period was characterized by a concerted, scholarly effort to journey across the Muslim world, gather narrations, and preserve the authentic teachings of the Prophet for future generations. His work, which became one of the six canonical collections, successfully gathered over 4,800 hadiths covering all aspects of law, worship, and social conduct. The critical methodology he employed in selecting and annotating these narrations secured its enduring status as a highly authoritative and indispensable reference.
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For more Hadith in Book 1: Purification (Kitab Al-Taharah)