Islamic sleeping etiquette

Islamic Sleeping Etiquette

(All images contained within this document are designed in a manner

that is not intended to recreate the creation of Allah!)

In the Name of Allah, Most Gracious, Most Merciful!

PRIOR TO ENTERING ONE'S SLEEPING QUARTERS:

Before one retires to their bedroom for sleep, they should

ensure that all utensils have been put away, all food dishes are

adequately covered, all doors have been closed, and that all

lights are turned off; especially, those lights which have a

real fire source, such as candles.

The evidence for this ruling is a hadith collected by Bukhari

that was narrated by Jabir bin Abdullah who reportedly said:

"The Prophet (P.B.U.H.) said, '(At bedtime) cover the utensils,

close the doors, and put out the lights, lest the evil creature

(the rat) should pull away the wick and thus burn the people of

the house.’” Likewise, another hadith in the collection of

Bukhari that was narrated by Jabir bin Abdullah reports:

“Allah's Apostle (P.B.U.H.) said, ‘when night falls (or when it

is evening), stop your children from going out, for the devils

spread out at that time.

But when an hour of the night has passed, release them and close

the doors and mention Allah’s Name, for Satan does not open a

closed door.

Tie the mouth of your water-skin and mention Allah’s Name; cover

your containers and utensils and mention Allah's Name. Cover

them even by placing something across it, and extinguish your

lamps.’”

It is also important to note that whenever possible, it is

encouraged in Islam that one should refrain from going to sleep

prior to performing their Isha salat. Furthermore, it is

strongly encouraged that one should avoid any unnecessary

fraternizing and go to sleep immediately after the Isha salat.

Doing so will ensure that one obtains adequate sleep which will

enable them to easily wake up for the Fajr salat. The evidence

for this ruling is the hadith of Bukhari wherein Abu Barzah al-

Aslami reportedly said: “The Prophet (P.B.U.H.) used to prefer

to delay Isha, and he did not like to sleep before it or talk

after it.”

PRIOR TO REMOVING ONE'S CLOTHES:

While inside of the bedroom and prior to removing their

clothing, one should say “Bismillah.” The evidence for this

directive is the hadith of Tirmidhi wherein Anas narrated that

the Prophet (P.B.U.H.) reportedly said, “When a person undresses

for the purpose of relieving himself, bathing, or having relations with

his spouse then the shaytan interferes and plays with his or her

private parts. But if he or she says Bismillah before taking off the

clothes, then this serves as a barrier and safety against the shaytan

and jinn.” Likewise, the sunnah method of removing one's clothing

is detailed in a hadith of Bukhari, under the chapter on

clothing, which reads as follows: “When wearing one's trousers,

first put on the right leg, then the left one. When putting on a

kurta or shirt, first put on the right sleeve and then the left

one. The same procedure should be followed when wearing a vest.

When wearing a shoe, first put on the right shoe. When removing

any garment or shoe, first remove the left, then the right. This

is the sunnah method when removing any garment from the body.”

Thereafter, ghusl or some other form of purification should be

made.

The evidence for this ruling is a hadith collected by Tabarani

wherein Ibn Abbas reportedly said: “Allah's Messenger (P.B.U.H.)

said: ‘Purify these bodies and Allah will purify you, for there

is no slave who goes to sleep in a state of purity but an Angel

spends the night with him, and every time he turns over, [the

Angel] says, 'O Allah! Forgive Your slave, for he went to bed in

a state of purity.’”

INSIDE OF THE BEDROOM AND BEFORE ENTERING THE BED:

Once inside of the bedroom, one should wipe their bed with

a garment before lying on it. Using one’s bare hand should only

be done in those instances wherein one does not have anything to

wipe the bed with. This is done to free the bed surface of

anything harmful; i.e., snakes, scorpions, poison, etc. The

evidence for this ruling is found in a hadith collected by

Bukhari wherein Abu Huraira reported: “The Prophet (P.B.U.H.)

said, ‘when anyone of you goes to bed, he should dust it off

thrice with the edge of his garment, and say: Bismika Rabbi

wada’tu janbi, wa bika arfa’hu. In amsakta nafsi faghfir laha,

wa in arsaltaha fahfazha bima tahfaz bihi‘ibadaka-s-salihin.’”

Furthermore, another narration from Abu Huraira in the

collection of Imam Muslim reports: “Allah's Messenger (P.B.U.H.)

reportedly said: ‘When any one of you goes to bed, he should

take hold of the hem of his lower garment and then should clean

(his bed) with it and should then recite the name of Allah for

he himself; because, he does not know what harmful thing was

left behind for him on his bed...’”

THE AWRAH OF A MUSLIM INSIDE OF THE BEDROOM:

The awrah of a Muslim must remain covered in all

circumstances except when necessary, such as during a medical

examination, when bathing, having intercourse, relieving

oneself, etc. However, in the absence of any of the above

mentioned or related exceptions one should adequately cover

their awrah. Therefore, a person should not lay in a bed totally

exposing their awrah by being completely naked without a valid

reason. The reasons being, by sleeping totally naked, one does

not know if their genitalia will become inadvertently exposed to

an onlooker who happens to enter their bedroom. Nevertheless, a

woman is permitted to roam freely within her home/bedroom

without having her awrah fully covered; i.e., hijab is not

required in front of mahram men such as her husband, son, etc.

The evidence for this ruling is a hadith collected by Tirmidhi

wherein Bahz ibn Hakeem narrated from his father, from his

grandfather, who reportedly said: “O Messenger of Allah

(P.B.U.H.), what should we do about our awrahs?’ He said, ‘Guard

your awrah except from your wives and those whom your right hand

possesses (concubines).’ He asked, ‘What about when a man is

with another man?’ He said, ‘If you can manage not to let anyone

see it, then do that.’ He asked, ‘What if one of us is alone?’

He said, ‘Allah is more deserving that you should feel shy

before Him.’”

THE SLEEPING POSITIONS OF A MARRIED COUPLE:

A married couple may either lie-down cuddled together or sleep

separated, as if one were sleeping alone. The permissibility of

this ruling is evident from the hadith of Bukhari wherein Ibn

Abu Mulaika reportedly said: “Aisha said, ‘The Prophet

(P.B.U.H.) died in my house on the day of my turn while he was

leaning on my chest closer to my neck...’”

This fact is evident from Surah Al-Baqarah (2:223) of the Quran

which reads: “Your wives are as a tilth unto you; so approach

your tilth when or how ye will.....” However, it is important to

note that in instances wherein a husband has more than one wife,

even though Allah permits him the right to have up to four

wives, he is not permitted to engage in sexual intercourse with

his wives simultaneously.

This fact is evident from the hadith of Imam Muslim wherein

Abd al-Rahman, the son of Abu Said al-Khudri, reported from his

father: “The Messenger of Allah (P.B.U.H.) said: ‘A man should

not see the private parts of another man, and a woman should not

see the private parts of another woman, and a man should not lie

with another man under one covering, and a woman should not lie

with another woman under one covering.’” Furthermore, a similar

narration is found in a hadith from the collection of Abu Dawud

wherein Abu Said al-Khudri reportedly said: “The Prophet

(P.B.U.H.) said: ‘A man should not look at the private parts of

another man, and a woman should not look at the private parts of

another woman. A man should not lie with another man without

wearing lower garment under one cover; and a woman should not

lie with another woman without wearing a lower garment under one

cover.’”

It is also important to note that Ibn Qudaamah (al-Mughni,

8/137) is reported to have said: “If two wives agree to live

together in one house, this is permissible; nevertheless, they

each have the right to their own house. However, they may

forfeit that right. Similarly, the wives may even agree to let

their husband sleep between them in one bed. Consequently,

whenever he has intercourse with one of them, it is not

permissible to do so while the other is in the bedroom. To do so

is vile and despicable, and the act does not become permissible

even if all parties were to agree to it.”

Lastly, while on the subject of looking at the private

parts, even though the above mentioned ahadith of Abu Said al-

Khudri explicitly prohibit two women from simultaneously being

under the same covering without wearing an undergarment

(exposing their private parts to the other), a husband however,

is permitted to either have intercourse with his wife under a

covering or with her body totally exposed to him. This fact is

evident from a hadith in the collection of Abu Dawud that was

narrated by Muawiyah ibn Haydah who reportedly said: “I asked

the Prophet (P.B.U.H.), which of our privacy can be shown? The

Prophet (P.B.U.H.) said, ‘Keep your privacy hidden except before

your wife and what your right hand possesses.’”

RECOMMENDED QURANIC RECITATIONS AND DUAHS TO MAKE PRIOR TO GOING

TO SLEEP:

Supplicating to Allah before sleeping is crucial in Islam

because one does not know if they will wake up to see another

day. At the time of death, the soul departs from the body and is

taken by Allah. This movement of the soul from the body also

occurs at the time of sleep; thus, sleep is referred to as the

weaker form of death because the soul is returned when an

individual wakes up. This fact is evident from Surah Al-Zumar

(39:42) of the Quran which reads: “It is Allah that takes the

souls (of men) at death: and those that do not die (He takes)

during their sleep: those on whom He has passed the decree of

death He keeps back (from returning to life) but the rest He

sends (to their bodies) for a term appointed. Verily in this are

Signs for those who reflect.”

SURAH AL-BAQARAH:

Since one does not know if their soul will be returned to

their body after falling asleep, an individual should seek

Allah’s protection by reciting the Quran and authentic Prophetic

duahs that are designed for this purpose. Therefore, one should

comply with the recommendation of Prophet Muhammed (P.B.U.H.)

and recite Ayatul-Kursi (2:255) and the last two verses of Surah

Al-Baqarah (2:285 - 2:286) of the Quran which reads: “Allah!

There is no God but He, the living the Self-subsisting, Eternal.

Neither slumber can seize him nor sleep. His are all things in

the heavens and on earth. Who is there that can intercede in His

presence except as He permits? He knows what (appears to his

creatures as) before or after or behind them. Nor shall they

compass aught of his knowledge except as He wills. His throne

doth extend over the heavens and the earth and He feels no

fatigue in guarding and preserving them; for He is the Most High

the Supreme (in glory).” (2:255)

“The Apostle believeth in what hath been revealed to him

from his Lord as do the men of faith. Each one (of them)

believeth in Allah His angels His books and His Apostles ‘We

make no distinction (they say) between one and another of His

Apostles.’ And they say: ‘We hear and we obey; (We seek) Thy

forgiveness Our Lord and to Thee is the end of all journeys.’”

(2:285) “On no soul doth Allah place a burden greater than it

can bear. It gets every good that it earns and it suffers every

ill that it earns. (Pray): ‘Our Lord! Condemn us not if we

forget or fall into error; our Lord! Lay not on us a burden like

that which Thou didst lay on those before us; Our Lord! Lay not

on us a burden greater than we have strength to bear. Blot out

our sins and grant us forgiveness. Have mercy on us. Thou art

our Protector; help us against those who stand against faith.’”

(2:286) The evidence for this ruling is the hadith of Tirmidhi

that was narrated by Ayfa ibn Abdul Kila’i who reportedly said:

“Ayfa’ told of a man who asked Allah’s Messenger (P.B.U.H.)

which surah of the Qur’an was greatest and was told that it was

‘Say, He is Allah, One (Al-Ikhlas).’ He asked which verse of the

Qur’an was greatest and was told that it was the Throne Verse,

“Allah, there is no god but He, the Living, the Eternal (Surah

2:255).” He asked Allah’s Prophet which verse he would like to

bring good to him and his people and was told, “The end of Surat

Al-Baqarah (2:285 – 2:286), for it is one of the treasures of

Allah’s mercy from under His throne, which He gave to these

people, and there is no good in this world and the next, which

it does not include.” Futhermore, a hadith collected by Bukhari

that was narrated by Abu Hurairah reads: “...The Prophet

(P.B.U.H.) said, ‘By reciting it (Ayatul-Kursi), there will be a

guardian appointed over you from Allah who will protect you

during the night, and Satan will not be able to come near you

until morning...” Lastly, another hadith in the collection of

Bukhari that was narrated by Abu Mas’ud Al-Badri reports: “I

heard the Prophet (P.B.U.H.) saying, ‘He, who recites the two

Ayat at the end of Surah Al-Baqarah at night, they will suffice

him.’”

SURAH Al-IKHLAS, AL-FALAQ, AND NAS:

Surah Al-Ikhlas (112) and Al-Mu'awwidhatayn (the last two

Surahs for seeking refuge) of the Quran (113 and 114) are also

beneficial to be recited at bedtime. Al-Falaq and An-Nas are

regarded as “Surahs for seeking refuge” because they both

contain the wording, “Say: I seek refuge in the Lord of.” The

evidence for the reciting of these Surahs is a hadith collected

by Bukhari wherein Aisha reportedly said: “When the Prophet

(P.B.U.H.) went to bed every night, he would hold his hands

together and blow into them, and recite into them Qul Huwa

Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and Qul a’oodhu bi

rabb il-naas (Surahs 112, 113, and 114. Then he would wipe them

over whatever he could of his body, starting with his head and

face and the front of his body, and he would do that three

times.”

SURAH AL-MULK:

Reciting Surah Al-Mulk (Chapter 67) of the Quran is also

beneficial at the time of sleeping. This fact is evident from a

hadith collected by Abu Dawud that was narrated from Abu

Hurayrah wherein the Prophet (P.B.U.H.) reportedly said: “There

is a surah in the Quran (Surah 67) which is only thirty verses.

It defended whoever recited it, until it puts him into paradise;

it is ‘Tabaarak Alladhi bi yadihi’l-mulk (Blessed is He in Whose

Hand is the dominion).’”

SURAHS AL-ISRA AND AL-ZUMAR:

Surahs Al-Isra and Al-Zumar are also ideal to recite at

bedtime. This fact is evident from a hadith collected by

Tirmidhi that was narrated that Aisha who reportedly said: “The

Prophet (P.B.U.H.) would not go to sleep until he had recited

Bani Israa’eel (Surah 17/Al-Isra’) and Al-Zumar (Surah 39).”

SURAH AL-KAFIRUN:

Surah Al-Kafirun of the Quran (109) should also be recited

at bedtime; because, believing it is a testament of one’s

repudiation against shirk (associating partners with Allah). The

evidence for this ruling is a hadith collected by Tirmidhi

wherein Nawfal al-Ashja’i reportedly said: “The Messenger of

Allah (P.B.U.H.) said to me: ‘Recite Qul yaa ayyuha’l-kaafiroon

then go to sleep at the end of it, for it is a disavowal of

shirk.’”

DUAHS TO RECITE BEFORE SLEEPING:

On going to bed:

If one intends to lie down (i.e. go to bed), say,

“Allahumma aslamtu nafsi ilaika wa fauwadtu `Amri ilaika, wa

wajjahtu wajhi ilaika wa alja'tu zahri ilaika, reghbatan wa

rahbatan ilaika. La malja'a wa la manja minka illa ilaika.

Amantu bikitabikal-ladhi anzalta; wa nabiyyikalladhi arsalta.”

This translates into English as: “(O Allah! I surrender to you

and entrust all my affairs to you and depend upon you for Your

Blessings both with hope and fear of you. There is no fleeing

from you, and there is no place of protection and safety except

with You O Allah! I believe in Your Book (the Quran) which you

have revealed and in Your Prophet (Muhammad) whom you have

sent).”

The evidence for this ruling is a hadith collected by

Bukhari wherein Al-Bara bin Azib reportedly said: “The Prophet

(P.B.U.H.) advised a man, saying, ‘If you intend to lie down

(i.e. go to bed), say, Allahumma aslamtu nafsi ilaika wa

fauwadtu `Amri ilaika, wa wajjahtu wajhi ilaika wa alja'tu zahri

ilaika, reghbatan wa rahbatan ilaika. La malja'a wa la manja

minka illa ilaika. Amantu bikitabikal-ladhi anzalta; wa

nabiyyikalladhi arsalta.’ And if you should die then (after

reciting this before going to bed) you will die on the religion

of Islam.’”

On lying down:

If one rises from their bed and then returns to it, the

recommended course of action is to wipe it (covers and sheets)

with the edge of their garment three times. The reason being,

one does not know what has occurred in their absence; i.e., what

has crawled between the sheets and covers. Afterwards, when one

lies down they should recite the following supplication:

“Bismika Rabbee wadha’tu janbee, wa bika ‘arfa’uhu, fa’in

‘amsakta nafsee farhamhaa, wa ‘in ‘arsaltahaa fahfadhhaa, bimaa

tahfadhu bihi ‘ibaadakas-saaliheen.” This translates into

English as, “In Your name my Lord, I lie down and in Your name I

rise, so if You should take my soul, then have mercy upon it,

and if You should return my soul, then protect it in the manner

You do so with Your righteous servants.” The evidence for this

ruling is a hadith collected by Bukhari wherein Abu Hurairah

narrated: “The Prophet (P.B.U.H.) said, ‘When anyone of you go

to bed, he should shake out his bed with the inside of his waist

sheet, for he does not know what has come on to it after him,

and then he should say: Bismika Rabbi wada'tu Janbi wa bika

arfa'uhu, In amsakta nafsi farhamha wa in arsaltaha fahfazha

bima tahfazu bihi ibadakas-salihin.’”

Placing the right hand under the right cheek while sleeping:

The Prophet (P.B.U.H.) Muhammed would place his right hand

under his cheek when he was about to sleep and would supplicate:

“Allahumma bismika amutu wa ahya.” This translates to: “O Allah,

with your name I die and I live.” He is also reported to have

said: “Allaahumma qinee ‘athaabaka yawma tab’athu ‘ibaadaka. (3

times) This translates into English as, “O Allah, protect me

from your punishment on the day your servants are resurrected.”

The evidence for this ruling is the hadith of Bukhari wherein

Hudhaifa narrated: “When the Prophet (P.B.U.H.) went to bed at

night, he would put his hand under his cheek and would then say,

‘Allahumma bismika amutu wa ahya.’” Furthermore, a hadith

collected by Abu Dawud reports: “The Prophet (P.B.U.H.) would

place his right hand under his cheek when he was about to sleep

and would supplicate: “Allaahumma qinee ‘athaabaka yawma

tab’athu ‘ibaadaka (3 times).”

Pray for children:

One should always pray for their child at bedtime by

placing their hand on the child’s forehead and say: “A'oothu

bikalimaatil laahit taammaati min kulli shaitaanin wa haammatin,

wa min kulli ainin lammaatin.” This translates into English as:

“O Allah! I seek Refuge with Your Perfect Words from every devil

and from poisonous pests and from every evil, harmful, envious

eye.” The evidence for this ruling is a hadith collected by

Bukhari wherein Ibn Abbas reportedly said: “The Prophet

(P.B.U.H.) used to seek Refuge with Allah for Al-Hasan and Al-

Husain and say: ‘your forefather (i.e. Abraham) used to seek

Refuge with Allah for Ishmael and Isaac by reciting the

following: ‘A'oothu bikalimaatil laahit taammaati min kulli

shaitaanin wa haammatin, wa min kulli ainin lammaatin.’ (O

Allah! I seek Refuge with Your Perfect Words from every devil

and from poisonous pests and from every evil, harmful, envious

eye).’”

If one is afraid to go to sleep:

If one is afraid to sleep for a particular reason, such as

grief, distress, etc. they should recite the following:

“Allahumma inni abduka, ibnu abdika, ibnu amatika, naasiyati

biyadika, maadhin fiyya hukumuka, adhlun fiyya qadha'uka asaluka

bi kulli ismin huwa laka, sammaita bihi nafsaka, aw an-zaltahu

fi kitabika, aw allamtahu ahadan min khalqika, awista'tharta

bihi fi ilmil-ghaibi indaka, an taj'alal-Qur' ana Rabbi'a qalbi,

wa nura sadri, wa jalaa'a huzni, wa dhahaba hammi.” This

translates into English as, “O Allah, I am your slave and the

son of your male slave and the son of your female slave. My

forehead is in Your Hand (i.e. you have control over me). Your

Judgment upon me is assured and Your Decree concerning me is

just. I ask You by every Name that You have named Yourself with,

revealed in Your Book, taught any one of Your creation or kept

unto Yourself in the knowledge of the unseen that is with You,

to make the Quran the spring of my heart, and the light of my

chest, the banisher of my sadness and the reliever of my

distress.”

The evidence for this ruling is a hadith collected by Ahmad

wherein Abdullah ibn Mas’ood narrated; “The Prophet (P.B.U.H.)

reportedly said, ‘O Allah, I am your slave and the son of your

male slave and the son of your female slave. My forehead is in

Your Hand (i.e. you have control over me). Your Judgment upon me

is assured and Your Decree concerning me is just. I ask You by

every Name that You have named Yourself with, revealed in Your

Book, taught any one of Your creation or kept unto Yourself in

the knowledge of the unseen that is with You, to make the Qur'an

the spring of my heart, and the light of my chest, the banisher

of my sadness and the reliever of my distress.’”

When one experiences a pleasant dream:

If one has a pleasant dream, they should praise Allah by

saying: “Alhamdulillah;” because, good dreams are from Allah.

Furthermore, the individual who experienced a good dream is also

permitted to tell others of it if they wish. The evidence for

this ruling is a hadith collected by Ibn Majah that was narrated

from Abu Hurayrah who reported that the Prophet (P.B.U.H.)

allegedly said: “Dreams are of three types: glad tidings from

Allah, what is on a person’s mind, and frightening dreams from

the Shaytan. If any of you sees a dream that he likes, let him

tell others of it if he wishes...” Furthermore, a hadith

collected by Bukhari reports: “It was narrated from Abu Sa’eed

al-Khudri that he heard the Messenger of Allah (P.B.U.H.) say:

‘If any one of you sees a dream that he likes, it is from Allah,

so let him praise Allah for it and tell people about it...’”

Lastly, a hadith collected by Imam Muslim reports: “The Prophet

Muhammad (P.B.U.H.) allegedly said, ‘If one sees a good dream,

let him expect good, and not tell it except to those he likes

(someone pious, honest, and trustworthy).’”

When one experiences an unpleasant dream:

In Islam, unpleasant dreams are regarded as being from

Satan, and as such, they should not be discussed with anyone;

i.e., do not even acknowledge them as anything other than a

scare tactic from Satan. Therefore, whenever one experiences an

unpleasant dream, they should spittle (a form of spitting

comprising mainly of air with a little spit) three times to

their left and then say: “Audho billaahi Min ashaythaanirajeem

(I seek refuge with Allah from the evil of Satan).” Lastly, one

should change their position by sleeping on their other side

(turn over). One can also get up and pray. The evidence for this

ruling is the hadith of Bukhari wherein Abu Qutaadah reportedly

said: “The Messenger of Allah (P.B.U.H.) said: ‘...bad dreams

come from the Shaytan. If anyone sees a bad dream that scares

him, let him spit drily to his left and seek refuge with Allah

from its evil, then it will not harm him.’” Furthermore, a

hadith collected by Imam Muslim that was narrated by Jabir

reports: “The Messenger of Allah (P.B.U.H.) said: ‘If any one of

you sees a dream that he dislikes, let him spit drily to his

left three times and seek refuge with Allah from the Shaytan

three times, and turn over onto his other side.’” Lastly,

another hadith in the collection of Imam Muslim that was

narrated by Abu Hurayrah reports: “The Prophet (P.B.U.H.) said:

‘If any one of you sees something that he dislikes (in a dream),

let him get up and pray, and not tell people about it.’”

Remember Allah (Dhikr) before falling asleep:

It is advantageous for the person who intends on going to

sleep to remember Allah by performing dhikr until they lose

consciousness. Non-Muslims have utilized the practice of

counting sheep in order to fall asleep. However, a Muslim should

engage in a practice that will benefit them spiritually, such as

glorifying Allah. Therefore, one can recite, “Subhan-Allahi wa

bihamdihi (Allah is free from imperfection and all praise is due

to Him),” which is the most beloved expression that is most

loved by Allah; Subhan-Allahi wa bihamdihi, Subhan-Allahil-Azhim

(Glory be to Allah and His is the praise, (and) Allah, the

Greatest is free from imperfection); etc.

The evidence for this ruling is a hadith collected by Imam

Muslim wherein Abu Dharr reportedly said: “The Messenger of

Allah (P.B.U.H.) said to me, ‘Shall I tell you the expression

that is most loved by Allah?’ It is: ‘Subhan-Allahi wa

bihamdihi’ (Allah is free from imperfection and all praise is

due to Him).’” Furthermore, another hadith in the collection of

Imam Muslim reports: “Abu Hurairah narrated that the Messenger

of Allah (P.B.U.H.) allegedly said, ‘There are two statements

that are light for the tongue to remember, heavy in the Scales

and are dear to the Merciful: ‘Subhan-Allahi wa bihamdihi,

Subhan-Allahil-Azhim (Glory be to Allah and His is the praise,

and Allah, the Greatest is free from imperfection).’”

Lastly, among the adhkar that may be recited before going

to sleep is to say “Subhan-Allah (Glory be to Allah)” thirty-

three times, “Al-hamdu Lillah (Praise be to Allah)” thirty-three

times, and “Allahu akbar (Allah is the greatest)” thirty four

times. This fact is evident from a hadith collected by Bukhari

wherein Ali ibn Abi Talib reportedly said: “Fatimah came to the

Prophet (P.B.U.H.) and asked him for a servant. He said, ‘Shall

I not tell you of something that is better for you than that?’

When you go to sleep, say ‘Subhan Allah’ thirty-three times,

‘Al-hamdu Lillah’ thirty-three times, and ‘Allahu akbar’ thirty

four times.’”

Go to sleep with the intention to wake up and pray Tahajjud:

A Muslim should always go to sleep with the intention of

waking up for Tahajjud and the Fajr salat. Ideally, Tahajjud

should be performed every night as it is one of the most

rewarding Nawafil (non-obligatory) prayers that an individual

can make; because, it enables a person to achieve a position

among the highest ranks of the inhabitants of Jannah (paradise).

The evidence for this ruling is the hadith of Imam Muslim

wherein Abu Hurayrah reportedly said: “The Messenger of Allah

(P.B.U.H.) was asked, ‘What prayer is most virtuous, after the

obligatory prayers?’ He said, ‘Prayer in the depths of the

night.’” Furthermore, a hadith collected by Tirmidhi that was

narrated by Ali reports: “The Prophet (P.B.U.H.) said: ‘In

Paradise there are apartments, the outside of which can be seen

from the inside and the inside of which can be seen from the

outside.’ A Bedouin stood up and said: ‘Who are they for, O

Messenger of Allah (P.B.U.H.)?’ He said: ‘They are for those who

speak good words, feed others, fast regularly, and pray to Allah

at night when people are sleeping.’”

Lastly, Tahajjud should be performed by making between two

to twelve rakat (units of prayer) and completed by performing

one rakah of Witr (odd number unit of prayer) in order to comply

with the Sunnah of the Prophet Muhammed (P.B.U.H.); i.e., a

total of thirteen rakat. However, it is important to note that

there is no limit for voluntary prayers. The evidence for this

ruling is the hadith collected by Bukhari wherein Nafi reported:

“Ibn Umar said, ‘While the Prophet (P.B.U.H.) was on the pulpit,

a man asked him how to offer the night prayers. He replied,

‘Pray two rakat at a time and then two and then two and so on,

and if you are afraid of the dawn (the approach of the time of

the Fajr prayer) pray one rakah and that will be the witr for

all the rakat which you have offered.’ Ibn Umar said, ‘The last

rakah of the night prayer should be odd, for the Prophet

(P.B.U.H.) ordered it to be so.’”

SLEEPING POSITIONS WHILE INSIDE OF THE BED:

Ideally, once inside of the bed, one should adhere to the

Sunnah of the Prophet Muhammed (P.B.U.H.) and lay down in those

positions which he either practiced or recommended.

Right side with hands under cheek:

The most common sleeping position for a Muslim to observe

is to lay down on their right side with their hands under their

cheek. This was the recommended sleeping position of the Prophet

Muhammed (P.B.U.H.) This fact is evident from the hadith of

Bukhari wherein Al-Bara' ibn 'Azib reportedly said, “When the

Messenger of Allah (P.B.U.H.) used to retire to his bed, he

would lie on his right side and then say, ‘O Allah, I surrender

my soul to You and I turn my face to You and I entrust my affair

to You and I seek Your support with hope and fear of You. There

is no refuge from you but to you. I have believed in Your Book

which you sent down and Your Prophet whom you sent.’” Likewise,

according to another hadith from the collection of Bukhari,

Hudhaifa allegedly said: “When the Prophet (P.B.U.H.) retired to

bed at night, he (P.B.U.H.) would put his (right) hand under

his (right) cheek and then say, ‘Allahumma bismika amutu wa ahya

(O Allah, by Your Name I die and I live.)’ And when he

(P.B.U.H.) got up (from sleep), he (P.B.U.H.) would say, ‘Al-

Hamdu lil-lahi al-ladhi ahyana ba'da ma amatana, wa ilaihi an-

nushur (Praise be to Allah Who gave us life after death, and to

Him is the return.’”

Regarding sleeping on one’s right side with the right hand

positioned under the right cheek, Ibn Hajar is reported to have

said: “The right side is singled out for a number of reasons,

such as: this lets a person wake up more quickly; it also allows

the heart to lean towards the right hand side.” Moreover, a

narration from Ibn al-Jawzi states: “The doctors have stated

that this position is more beneficial to the body. They said to

start by lying on the right for a while, then turn over to the

left; because, sleeping on one’s right side aids peristalsis

while sleeping on the left side aids digestion.”

Lying on the back with one foot atop of the other:

Another sleeping position in which the Prophet (P.B.U.H.)

was observed to practice is lying on the back with one foot

resting on top of the other. This fact is evident from a hadith

collected by Bukhari wherein Abdullah ibn Zayd reportedly said:

“I saw the Messenger of Allah (P.B.U.H.) lying on his back in

the mosque with one foot on top of the other.”

Lying on one’s stomach:

The Messenger of Allah (P.B.U.H.) would never rest on his

stomach and if he were to see anyone doing so he would become

very upset and wake them (nudge them) with his feet. Lying on

one’s stomach is also discouraged in Islam; because, the Prophet

regarded it as the position of the inhabitants of the hellfire.

This fact is evident from a hadith collected by Abu Dawud

wherein Ya’ish ibn Tikhfa al-Ghifari reportedly said: “My father

reported: "Once while I was lying on my stomach in the mosque, a

man moved me with his foot and said, ‘This is a position which

Allah hates.’ He said, ‘I looked up and it was the Messenger of

Allah (P.B.U.H.).’” Furthermore, in a hadith collected by Ibn

Majah that was narrated by Abu Dhar it was reported: “It is the

way of the people from Hell.” Meaning either the non-Muslims

recline like this or the people of Hell fire will recline like

this.

Lying on one’s back:

A Muslim is permitted in Islam to sleep on their back.

Regarding lying on one’s back, Imam Muhammad ibn Idris al-

Shafi’i, whom the famous Shafi’i Madhab (School of thought) is

derived, is reported to have said that there are four types of

sleep positions. Among those positions is for one to lie on

their back, which is regarded as the sleep of the Prophets.

This fact is evident from a hadith collected by Bukhari

wherein Abdullah ibn Zayd reportedly said: “I saw the Messenger

of Allah (P.B.U.H.) lying on his back ...”

Lying on the left side:

Sleeping on one’s left side is permissible in Islam;

however, one misses out on the reward of following the Sunnah of

the Prophet Muhammed (P.B.U.H.) by doing so. Imam Shafi’i

regarded sleeping on the left side of the body as the sleep of

the rulers. Furthermore, sleeping on one’s left side is

discouraged because doing so positions the heart beneath the

pressure of the right lung, which is larger than the left; thus,

affecting its function by making it less active, specifically

among the elderly. The full stomach, heart, and liver will also

be under pressure when one sleeps while lying on their left

side. Lastly, since the liver is the heaviest organ, lying on

the left side will prevent it from remaining fixed in its

location on the right side of the body. As a result, the liver

will be hanging; thus, putting pressure on the heart and on the

digestive tract which will delay elimination.

Sleeping on the left side of the body is however beneficial

in specific instances. Consequently, sleeping on the left side

of the body is advantageous for digestion, especially in

instances wherein one is guilty of overeating or has a habit of

eating spicy meals and then going to bed immediately thereafter.

In essence, sleeping on the left side of the body slows gastric

emptying (to a certain extent) and prevents gastric backflow

into the esophagus. Sleeping on the left side of the body is

also customarily regarded as a beneficial position for pregnant

women to observe.

SLEEPING POSITIONS DURING PREGNANCY:

Conventional wisdom holds that it is advantageous for a

pregnant woman to sleep on her left side. This position is

supported by the American Pregnancy Association which maintains,

“The best sleep position during pregnancy is ‘SOS’ (sleep on

side). Even better is to sleep on your left side. Sleeping on

your left side will increase the amount of blood and nutrients

that reach the placenta and your baby. Keep your legs and knees

bent, and put a pillow between your legs.” Furthermore, WebMD

maintains in an article titled, Best Sleep Positions: “Experts

recommend lying on your left side. It improves circulation,

giving nutrient-packed blood an easier route from your heart to

the placenta to nourish your baby. Lying on the left side also

keeps your expanding body weight from pushing down too hard on

your liver. While either side is okay, left is best.”

Nevertheless, according to Anne Santa-Donato, a Registered Nurse

and spokeswoman for the Association of Women’s Health,

Obstetric, and Neonatal Nurses, “For many, many years, the left

side has been the preferred side during pregnancy. It became a

habit to tell women that.” However, Anne Santa-Donato currently

maintains that modern scientific findings suggest that it really

does not matter which side a pregnant woman sleeps on.

SLEEPING POSITIONS FOR BABIES:

When it comes to babies, it can be extremely difficult to

place them on their right side in the ideal Islamic sleeping

position; because, sometimes babies roll from their side onto

their stomach. Therefore, in order to reduce the risk of sudden

infant death syndrome (SIDS), healthy babies should be put to

sleep on their back; not their stomach or sides. Nevertheless,

once a baby develops and increases in strength, training can

commence to prepare it to sleep on its right side. However, a

baby should never be placed on its stomach to sleep unless there

is a mitigating circumstance.

SLEEPING POSITIONS OF THE SICK:

Anyone with an illness may sleep in any position which aids

their recovery; even if it is necessary to lie on the stomach.

The evidence for this ruling is found in Surah Al-Baqarah

(2:286) of the Quran which reads: “On no soul doth Allah place a

burden greater than it can bear...” Likewise, Surah An-Nur

(24:61) of the Quran says: “There is no blame on the blind, nor

there is blame on the lame, nor there is blame on the sick...”

SLEEPING DEVICES:

Sleep pods:

Dubai International Airport (DXB) and companies such as

Google are among those whom have installed “sleeping pods” in

their buildings. These pods are designed to be utilized by tired

travelers and workers for power naps and relaxation.

Nevertheless, whenever one utilizes a sleeping pod they should

sleep in those positions which adhere to the Sunnah of the

Prophet Muhammed (P.B.U.H.). Furthermore, proper Islamic

etiquette must be observed to the best of one’s ability.

Therefore, a female Muslim should make every effort to obtain

only those sleep pods which are located in those areas that are

designated for females or near mahram family members. The same

advice also applies to Muslim males.

Sleep pods and positions for the physically disabled:

Sleeping with breathing aides:

Whenever one is required to wear a breathing apparatus at

bedtime, they should sleep in those positions which adhere to

the Sunnah of the Prophet Muhammed (P.B.U.H.). However, if doing

so increases the risk of medical injury, these sleeping

positions should be abandoned until one is in a healthier state

of being.

SLEEPING WITH PETS:

Keeping and raising pets is a practice that is permissible

in Islam provided that there is no Islamic prohibition against

owning a particular animal. The evidence that the Prophet

Muhammed (P.B.U.H.) did not object to the owning of pets is the

hadith of Bukhari wherein Anas narrates an incident wherein the

Prophet Muhammed (P.B.U.H.) inquired about a pet bird which he

no longer saw at a companions home. The hadith reads as follows:

“The Prophet Muhammed (P.B.U.H.) was the best of people in

attitude. I had a brother who was called Abu Umayr. He (the

narrator) said: I think he said: He was a weanling. When the

Messenger of Allah (P.B.U.H.) came and saw him, he said: Abu

Umayr, what happened to the nughayr (nightingale)?’” However, to

reiterate, not every animal may be owned as a pet.

Dogs:

It is not advisable for a Muslim to keep a dog as a pet,

unless he needs this dog for hunting, guarding livestock or

guarding crops. This fact is evident from a hadith collected by

Imam Muslim that was narrated from Abu Hurayrah who reportedly

said: “The Messenger of Allah (P.B.U.H.) said: ‘Whoever keeps a

dog that is not a dog for hunting, herding livestock or farming,

two qiraats will be deducted from his reward each day.’”

Furthermore, a hadith collected by Ibn Majah that was narrated

from Ali ibn Abi Talib reports: “The Prophet (P.B.U.H.) said:

‘The angels do not enter a house in which there is a dog or an

image.’”

Some scholars are opined that it is not permissible for a

Muslim to keep a dog for any reason other than the three

exceptions made by the Prophet Muhammed (P.B.U.H.); namely,

hunting, guarding livestock, and guarding crops. Others however,

are of the opinion that it is permissible to draw analogies

between these three to similar or more likely cases, such as

guide dogs for the blind and guard dogs for houses; because, if

it is permissible to keep dogs to guard livestock and crops, it

is more appropriate that it should be permissible to keep dogs

for guarding houses and to assist those with disabilities.

Nevertheless, it is important to note that a Muslim should not

allow their dog to sleep in the bed along with them; because,

this goes against the Sunnah of the Prophet Muhammed (P.B.U.H.)

and proper hygiene etiquette (flees, ticks, etc.).

According to Shaykh al-Islam Ibn Taymiyah, there are three

views among the scholars regarding the purity of dogs:

1. The Maliki school of thought is of the opinion that

dogs are tahir (pure), even their saliva.

2. The Shafi’i school of thought declares that dogs are

najis (impure), even their hair. This is also one of

the two views narrated from Imam Ahmad (Hanbali School

of thought).

3. The Hanafi school of thought declares that the hair of

a dog is tahir (pure) but their saliva is najis

(impure). This is also the second opinion of Imam

Ahmad.

The strongest evidence however, suggests that if the

wetness of a dog’s hair or saliva comes into contact with one’s

clothing or body, this does not impurity either the body or

clothing. This opinion is derived from the fact that the hair

and saliva of a dog are not among those substances which

requires a person to perform either ghusl or wudu. However, the

admonishment for having a dog as a pet which lives inside of the

house is due to the fact that one loses blessings from Allah for

doing so; as evident from the hadith of Ali in the collection of

Ibn Majah which reports: “The Prophet Muhammed (P.B.U.H.) said:

‘The angels do not enter a house in which there is a dog or an

image.’”

Guide dogs:

Guide dogs are permissible in Islam although their use is

not referenced in the Quran and authentic sunnah of the Prophet

Muhammed (P.B.U.H.). Moreover, according to Islamic Shariah, a

guide or assistance dog qualifies as a highly trained or taught

animal that is essential to the independence of a disabled

person. As such, although it is not encouraged to keep a dog in

the house, if the dog is owned for reasons of service/safety

then it is permissible; because, whenever a disabled person is

accompanied by a trained guide dog, the dog in question acts as

a pair of eyes for the visually impaired person.

Guide dogs in the bed:

Although a visually impaired person is permitted to be

accompanied by a trained guide dog inside of their home, steps

should be taken to prevent the service animal from simply

climbing inside of the bed with them. Ideally, the dog can serve

both the role of a guard and guide dog by being trained to sleep

on the floor near the visually impaired person’s bed. However,

Allah does not burden a person with a burden greater than they

have the strength to bear. This fact is evident from a hadith

collected by Bukhari wherein Anas reportedly said: “I heard the

Messenger of Allah (P.B.U.h.) saying, Allah, the Glorious and

Exalted said: ‘When I afflict my slave in his two dear things

(i.e. his eyes), and he endures patiently, I shall compensate

him for them with Jannah (Paradise).’”

Alternative to guide dogs:

According to the Guide Horse Foundation, “There are many

compelling reasons to use miniature horses as guide animals.

Horses are natural guide animals and have been guiding humans

for centuries. In nature, horses have been shown to possess a

natural guide instinct. When another horse goes blind in a herd,

a sighted horse accepts responsibility for the welfare of the

blind horse and guides it with the herd. With humans, many blind

people ride horses in equestrian competitions. Some blind people

ride alone on trails for many miles, completely relying on the

horse to guide them safely to their destination. Through

history, Cavalry horses have been known to guide their injured

rider to safety. The Guide Horse Foundation finds several

characteristics of horses that make them suitable to guide the

blind:

1. Long Lifespan - Miniature Horse can live to be more than 50

years old, with the average lifespan being 30-40 years.

According to guide dog trainers, guide dogs have a useful

life between 8-12 years.

2. Cost Effective - Training a guide dog can cost up to

$60,000, according to the Guide Dog Users national advocacy

group. According to Lighthouse International, there are

more than 1.3 million legally blind people in the USA, yet

only 7,000 guide animal users. Hence, a Guide Horse could

be more cost-effective and ensure that more blind people

receive a guide animal.

3. Better acceptance - Many guide dog users report problems

getting access to public places because their dog is

perceived as a pet. Most people do not associate a horse

as a pet, and Guide Horse users report that they are

immediately recognized as a working service animal.

4. Calm Nature - Trained horses are extremely calm in chaotic

situations. Cavalry horses have proven that horses can

remain calm even in the extreme heat of battle. Police

horses are an excellent example of well trained horses that

deal with stressful situations. Guide Horses undergo the

same systematic desensitization training that is given to

riot-control horses.

5. Great Memory - Horses possess phenomenal memories. A horse

will naturally remember a dangerous situation decades after

the occurrence.

6. Excellent Vision - Because horses have eyes on the sides of

their heads, they have a very wide range of vision, with a

range of nearly 350 degrees. Horses are the only guide

animals capable of independent eye movement and they can

track potential danger with each eye. Horses can see

clearly in almost total darkness.

7. Focused Demeanor - Trained horses are very focused on their

work and are not easily distracted. Horses are not addicted

to human attention and normally do not get excited when

petted or groomed.

8. Safety Conscious - Naturally safety oriented, horses are

constantly on the lookout for danger. All horses have a

natural propensity to guide their master along the safest

most efficient route, and demonstrate excellent judgment in

obstacle avoidance training.

9. High Stamina - Hearty and robust, a properly conditioned

Guide Horse can easily travel many miles in a single

outing.

10. Good Manners - Guide Horses are very clean and can be

housebroken. Horses do not get fleas and only shed twice per

year. Horses are not addicted to human affection and will

stand quietly when on duty.

In light of the above mentioned information, a guide horse

is recommended over the use of a guide dog as a service animal

for visually impaired Muslims. The evidence for the

permissibility of using a horse as a service animal is a hadith

collected in the Muwatta of Imam Malik wherein Yahya related to

me from Malik from Nafi from Abdullah ibn Umar that the

Messenger of Allah (P.B.U.H.) said, “Blessing is in the

forelocks of horses until the Day of Rising (Resurrection).”

Guide horses in the bed:

According to the Guide Horse Foundation, “Guide Horses are

trained to work indoors, but continuous depravation of fresh air

and natural outside climate can cause serious health problems.

For health reasons, working Guide Horses are required to stay

outside when they are off-duty. Many first-time horse owner are

tempted to keep their guide horse warn and dry in the winter;

body clipping their natural fuzzy coat and keeping them in their

house, but our vets says that the risks of lung ailments, colic

and founder can be far higher when horses are stripped of their

natural winter coat and kept indoors for long periods.” Based on

this evidence, in order to prevent injury to the service animal,

it is not advisable for visually impaired Muslims to allow their

guide horse to enter the bed with them.

Cats in bed:

It is permissible in Islam for one to keep a cat in their

house and on their bed; because, cats are not deemed impure.

Cats are in fact extremely beneficial because they eat harmful

pests such as snakes, rats, bugs, etc. that can be found in the

house or yard. The evidence for the permissibility to allow a

cat to enter one’s bed is the hadith of Abu Dawud wherein

Kabshah bint Ka’b ibn Malik said: “Abu Qutadah (her husband's

father) entered upon her and she poured water for him to do

wudu, and a cat came to drink from it, so he tipped the vessel

for it to drink. Kabshah said: He saw me looking at him and

said, ‘Do you find it strange, O daughter of my brother?’ I

said, ‘Yes.’ He said, ‘The Messenger of Allah (P.B.U.H.) said,

‘They (cats) are not najis (impure), rather they are of those

who go around amongst you.’”

Lastly, Abd al-Raḥman ibn Ṣakhr ad-Dawsi al-AzdiAbu the

great Sahabi (companion of the Prophet Muhammed) whose kunyah

(nickname), Abu Hurayrah, literally means “Father of the

Kitten,” was so called because he used to love cats and keep

them as pets. He became well known by this name, so much so,

that some people actually forgot his real name.

It is also important to note that listing every animal

which Islam allows to be kept as a pet is beyond the scope of

this document. Rather, the emphasis is being placed on those

pets which generally climb onto the bed of the owner when

brought into the bedroom. Therefore, impure animals such as a

pig, and harmful animals such as predators, i.e., lizards,

snakes, etc., should not be kept as pets or brought into one’s

bed.

The evidence for this ruling is a hadith collected by Imam

muslim wherein Asma b. Ubaid narrated about a person who was

called as-Sa’ib having said: “We visited Abu Sa’id Khudri. When

we had been sitting (with him) we heard a stir under his bed.

When we looked we found a big snake, ... And in this Allah’s

Messenger (P.B.U.H.) is reported to have said: ‘Verily in these

houses there live aged (snakes), so when you see one of them,

make life hard for it for three days, and if it goes away (well

and good), otherwise kill it for (in that case) it would be a

nonbeliever.’ And he (the Holy Prophet) said (to his

Companions): Go and bury your companion (who had died by the

.’” Furthermore, Amir B. Sa’d reports on the snake bite)

authority of his father in another hadith from the collection of

Imam Muslim, “Allah's Apostle (P.B.U.H.) commanded the killing

.” Lastly, of geckos, and he called them little noxious creatures

Abu Hurayrah narrated in a hadith collected by Bukhari, “Allah's

Apostle (P.B.U.H.) said, ‘The Hour will not be established until

the son of Mary (i.e. Jesus) descends amongst you as a just

ruler, he will break the cross, kill the pigs, and abolish the

Jizya tax. Money will be in abundance so that nobody will accept

.’” it (as charitable gifts)

WAKEUP IN THE MIDDLE OF THE NIGHT, SUPLICATE, PERFORM WUDU,

PERFORM QIYAM AL-LAYL/WITR, AND RETURN TO BED UNTIL THE AZAN IS

CALLED FOR THE FAJR SALAT:

If one is fortunate enough to wake up during the middle of

the night, they should adhere to the sunnah of the Prophet

Muhammed (P.B.U.H.) by supplicating and performing qiyam al-

layl. This fact is evident from a hadith collected by Bukhari

wherein Abu Musa al-Ash’ari narrated: “The Prophet (P.B.U.H.)

made the duah, and I saw him raise his hands, until I could see

.” Also, another hadith from the the whiteness of his armpits

collection of Bukhari that was narrated by Ubada Bin As-Samit

reports: “Allah’s Messenger (P.B.U.H.) said: ‘whoever gets up at

night and says: La ilaha il-lallah Wahdahu la Sharika lahu Lahu-

l-mulk, waLahu-l-hamd wahuwa 'ala kullishai'in Qadir. Alhamdu

lil-lahi wa subhanal-lahi wa la-ilaha il-lal-lah wa-l-lahu akbar

wa la hawla Wala Quwata il-la-bil-lah. (None has the right to be

worshipped but Allah. He is the Only One and has no partners.

For Him is the Kingdom and all the praises are due for Him. He

is Omnipotent. All the praises are for Allah. All the glories

are for Allah. And none has the right to be worshipped but

Allah, And Allah is great and there is neither Might nor Power

Except with Allah).’ And then says: ‘Allahumma, Ighfir li (O

Allah! Forgive me).’ Or invokes (Allah), he will be responded to

and if he performs ablution (and prays), his prayer will be

accepted.’” Furthermore, after waking up, one should remove the

traces of sleep from their face and eyes. Thereafter, use miswak

along with performing wudu.

Lastly, perform the desired rakat of qiyam al-layl and

witr. Once qiyam al-layl and witr have been completed, one

should then return to their bed until the Muezzin pronounces the

azan for the Fajr salat.

The evidence for this ruling is a hadith collected by

Bukhari wherein Ibn Abbas reportedly said: “That once he stayed

overnight in the house of his aunt, the wife of the Prophet

Muhammed (P.B.U.H.). He added: ‘I lay on the cushion

transversely while Allah's Apostle (P.B.U.H.) lay along with his

wife in the lengthwise direction of the cushion. Allah's Apostle

(P.B.U.H.) slept till the middle of the night, either a bit

before or a bit after it, and then woke up rubbing the traces of

sleep off his face with his hands, and then recited the last ten

Verses of Suratal-Imran. Then he got up and went to a hanging

water skin, performed ablution from it ---- and performed it

perfectly. Then he stood up to perform the prayer. I also did

the same as he had done and then went to stand beside him.

Allah's Apostle (P.B.U.H.) put his right hand on my head and

held and twisted my right ear. He then offered two Rakat, then

two Rakat then two Rakat, then two then two Rakat, then two

Rakat, and finally, one Rakah of Witr (13 total). Then laid down

again till the Muadhdhin (i.e. the call-maker) came to him,

whereupon he got up and offered a light two Rakat prayer and

went out (to the Mosque) and offered the (compulsory

congregational) Fajr prayer.

UPON WAKING UP FROM SLEEP TO START A NEW DAY:

Remove the effects of sleep:

After waking up from sleep to start a new day at the time

of Fajr prayer one should remove the traces of sleep from their

face and eyes.

The evidence for this ruling is the hadith of Bukhari which

reads: “When the Prophet (P.B.U.H) woke up he would sit and rub

the traces of sleep off his face with his hands.”

Say the supplication for waking up:

After removing the traces of sleep from the face and eyes

one should recite the prescribed Prophetic duah and supplicate

to Allah.

The evidence for this ruling is a hadith collected by Bukhari

that was narrated by Hudhaifa who reportedly said: “Whenever the

Prophet (P.B.U.H.) ...woke up from his sleep, he would say: ‘Al-

hamdu lil-lahil-ladhi ahyana ba’da ma amatana; wa ilaihi an-

nushur (All Praise is for Allah Who has made us alive after He

made us die (sleep) and unto Him is the Resurrection).’”

Furthermore, another hadith from the collection of Bukhari that

was narrated by Abu Hurayrah who reportedly said: “Allah’s

Apostle said, ‘During your sleep, Satan knots three knots at the

back of the head of each of you, and he breathes the following

words at each knot, ‘The night is, long, so keep on sleeping,’

If that person wakes up and celebrates the praises of Allah,

then one knot is undone...’”

MAKE THE BED:

After removing the traces of sleep from the face and eyes

and supplicating to Allah by reciting the prescribed Prophetic

duah, one should then make their bed prior to making wudu and

performing the Fajr salat.

The evidence for making the bed is the hadith of Bukhari wherein

Abu Hurayrah reportedly said: “The Prophet (P.B.U.H.) said:

‘When one of you goes to his bed, let him dust off his bed with

the inside of his lower garment, for he does not know what came

..’” The inference for making the bed onto it after he left it.

is the wording, “he does not know what came onto it (bed) after

Therefore, since one can easily view an item he left it (bed).

on their bed, the main instance in which “he does not know what

” will become came onto it (bed) after he left it (bed)

applicable, is when a person makes their bed by putting the

sheets and covers in their proper places and assumes that said

sheets and covers are in the same condition as they were when

the bed was initially made; i.e., free from harmful things such

as scorpions, snakes, etc. hiding there.

Furthermore, Al-Nawawi reportedly said in Sharh Muslim: “The

inside of his lower garment means its edge. What is meant is

that it is mustahabb to dust down his bed before lying on it,

lest there be a snake or scorpion or other harmful thing in it.

And he should dust it down with his hand covered by the edge of

his lower garment, lest something bad happen to his hand if

there is anything there.”

Perform wudu:

After supplicating to Allah with the prescribed Prophetic

duah, one should then perform wudu to prepare their body for the

Fajr salat. What is more, Siwak should also be used if

available; because, its use was strongly recommended by the

Prophet Muhammed (P.B.U.H.).

The evidence for this ruling is the hadith of Bukhari wherein

Abu Hurayrah reportedly said: “Allah's Apostle (P.B.U.H.) said,

‘If I had not found it hard for my followers or the people, I

would have ordered them to clean their teeth with Siwak for

.’” Also, another narration from Abu Hurayrah in the every prayer

collection of Bukhari reports: “The Prophet (P.B.U.H.) said, ‘If

anyone of you rouses from sleep and performs the ablution, he

should wash his nose by putting water in it and then blowing it

out thrice, because Satan has stayed in the upper part of his

nose all the night.’” Furthermore, Abu Hurayrah reported in a

hadith from Bukhari: “Allah’s Apostle (P.B.U.H.) said, ‘During

your sleep, Satan knots three knots at the back of the head of

each of you, and he breathes the following words at each knot,

‘The night is, long, so keep on sleeping.’ If that person wakes

up and celebrates the praises of Allah, then one knot is undone,

and when he performs ablution the second knot is undone...’”

Get dressed by wearing the appropriate clothing:

After ablution has been performed one should get dressed by

wearing the appropriate clothing to start their day; i.e., no

sleeping clothes. Moreover, clothing styles from any country can

be worn, provided they meet the guidelines outlined in Islam;

i.e., cover the awrah, not resemble the dress of the opposite

gender, etc. The evidence for this ruling is Surah Al-A’raf

(7:31) of the Quran which reads: “O children of Adam! Wear your

beautiful apparel at every time and place of prayer...”

Likewise, the sunnah method of putting on one's clothing is

detailed in a hadith of Bukhari, under the chapter on clothing,

which reads as follows: “When wearing one's trousers, first put

on the right leg, then the left one. When putting on a kurta or

shirt, first put on the right sleeve and then the left one. The

same procedure should be followed when wearing a vest. When

wearing a shoe, first put on the right shoe...”

Perform the Fajr salat before sunrise:

After getting dressed by putting on the appropriate

clothing, a Muslim should perform their Fajr salat before the

sunrises; preferably at a masjid.

The evidence for this ruling is the hadith of Imam Muslim

wherein it was reported: “Once, someone came to the Prophet

(P.B.U.H.) and asked about the timeframe of the prayers. The

Prophet (P.B.U.H.) did not give him any answer (as he preferred

to demonstrate the answer by action). He ordered Bilal to offer

the call for the Fajr prayer so that it could be performed at

the crack of dawn. The people could barely make out each other’s

features. On the following day, he delayed Fajr so much that,

when the people had finished praying, someone commented that the

Sun was rising or was just about to rise. Then he summoned the

questioner and said: ‘The timeframe for the prayers is between

these two times;’” hence, providing evidence that one should

perform the Fajr salat before sunrise. Furthermore, a hadith

from the collection of Bukhari that was narrated by Abu Hurayrah

reports: “Allah’s Apostle (P.B.U.H.) said, ‘During your sleep,

Satan knots three knots at the back of the head of each of you,

..., and when he (the one sleeping) prays, all the knots are

undone, and he gets up in the morning lively and gay, otherwise

he gets up dull and gloomy.’” Lastly, in a hadith collected by

Bukhari, Ibn Mas’ud reportedly said: “The case of a man who

slept all the night up to sunrise (without waking up for Fajr)

was related to the Prophet (P.B.U.H.) whereupon he said: ‘That

was a man in whose ear Satan has urinated,’ or he also said ‘in

.’” both his ears

South Carolina Muslim

https://sites.google.com/site/scmuslim/