Ziyad said: He said: "What is this?" They said: It belongs to Zaynab, who prays, and when she grows weary or becomes faint, she holds onto it. He said: "Untie it." Then he said: "Let each of you pray with energy, and when he grows weary or becomes faint, let him sit down."(1)

307 - Chapter: On one who sleeps past his regular portion of prayer

1313 - Qutaybah ibn Sa'id narrated to us, Abu Safwan Abdullah ibn Sa'id ibn Abd al-Malik ibn Marwan narrated to us (h)
And Sulayman ibn Dawud and Muhammad ibn Salamah al-Muradi narrated to us, they said: Ibn Wahb narrated to us — the meaning — from Yunus, from Ibn Shihab, that al-Sa'ib ibn Yazid and Ubaydullah informed him, that Abd al-Rahman ibn Abd — they said: from Ibn Wahb ibn Abd al-Qari — said:
I heard Umar ibn al-Khattab say: The Messenger of Allah, peace and blessings be upon him, said: "Whoever sleeps past his portion, or part of it, then recites it between the dawn prayer and the noon prayer, it is written for him as if he had recited it at night."

(1) Its chain of transmission is authentic. Abd al-Aziz: he is Ibn Suhayb al-Bannani.
It was also recorded by al-Bukhari (1150), Muslim (784), Ibn Majah (1371), and al-Nasa'i in "al-Kubra" (1308) via two paths from Abd al-Aziz ibn Suhayb, with this chain. All of them mentioned in their narrations that the rope belonged to Zaynab bint Jahsh.
It is in "Musnad Ahmad" (11986), and "Sahih Ibn Hibban" (2492).
It was also recorded mentioning Hamnah bint Jahsh by Ahmad in "al-Musnad" (13691), and al-Hakim 4/61 via the path of Hammad ibn Salamah, from Humayd al-Tawil, from Anas. Its chain is authentic.
It was also recorded by Ahmad (13690), and al-Hakim 4/61 via the path of Hammad ibn Salamah, from Thabit, from Abd al-Rahman ibn Abi Layla, as a mursal narration, and its narrators are trustworthy.
Al-Nawawi said: The hadith contains encouragement toward moderation in worship, prohibition of going to extremes, and the command to approach it with energy, and that when one becomes faint, he should sit down until the faintness passes. It also contains the permissibility of supererogatory prayer in the mosque, for she was praying the supererogatory prayer in it, and he did not disapprove of her.