- IN SAHIH BUKHARI
- FROM SAHIH MUSLIM
- Book 29: the book of vision (kitab al-ruya)
- Book 35: the book pertaining to the remembrance of allah, supplication, repentance and seeking forgiveness (kitab al-dhikr)
- Chapter 16: Supplication at the time of sleeping and going to bed
- FROM RIYADH AL SALIHEEN
- Book 4: The Book of the Etiquette of Sleeping, Lying and Sitting, etc.
- Book 8: The Book of Virtues
- Chapter 198 : Desirability of Lying down on one’s right side after the Sunnah of Fajr Prayer
- FROM ADAB AL MUFRAD (MANNERS IN ISLAM)
- FROM BOOK OF MANNERS
IN SAHIH BUKHARI
Book 87-Interpretation of Dreams
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 1. The dreams of righteous people (faithful believers).
9:112 Narrated Anas bin Mâlik:
“A good dream (that comes true) of a righteous man is one of forty-six parts of An-Nubuwa (Prophethood).”
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 2. (Good) dreams are from Allah.
9:114 Narrated Abü Sa’id Al-Khudri:
The Prophet said, “If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him.
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 3. Al-Mubashshirât (glad tidings).
9:119 Narrated Abü Huraira:
I heard Allah’s Messenger saying, “Nothing is left from the An-Nubuwa (Prophethood) except Al-Mubashshirat. They asked, ” What are Al-Mubashshirat?” He replied, “Righteous good dreams (that convey glad tidings).
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 4. Whoever saw the Prophet in a dream.
9:122 Narrated (Abü Huraira):
I heard the Prophet saying, “Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape.” [Abü ‘Abdullâh said, “Ibn Sirin said, ‘Only if he sees the Prophet in his (real) shape.’ “].
9:126 Narrated Abu Sa’id Al-Khudri:
The Prophet said, “Whoever sees me (in a dream) then he indeed has seen the truth, as Satan cannot appear in my shape.
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 5. Day dreams. (And Ibn Sirin said: The dreams during the day are similar to the dreams at night).
9:130 Narrated Anas bin Mâlik:
Allah’s Messenger used to visit Umm Harâm bint Milhân and she was the wife of ‘Ubâda bin As-Samit. One day the Prophet visited her and she provided him with food and started looking for lice in his head. Then Allah’s Messenger slept and afterwards woke up smiling. Umm Harâm asked, “What makes you smile, 0 Allah’s Messenger?” He said, “Some of my followers were presented before me in my dream as fighters in Allah’s Cause, sailing in the middle of the seas like kings on the thrones or like kings sitting on their thrones.” (The narrator Ishaq is not sure as to which expression was correct). Umm Harâm added, ‘I said, “0 Allah’s Messenger! Invoke Allah, to make me one of them.” So Allah’s Messenger invoked Allah for her and then laid his head down (and slept). Then he woke up (again). (Umm Harâm added): I said, “What makes you smile, 0 Allah’s Messenger?” He said, “Some people of my followers were presented before me (in a dream) as fighters in Allah’s Cause.” He said the same as he had said before. I said, “0 Allah’s Messenger! Invoke Allah to make me from them.” He said, “You are among the first ones.” Then Umm Harâm sailed over the sea during the caliphate of Mu’âwiya bin Abü Sufyân, and she fell down from her riding animal after coming ashore, and died.
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 6. (Seeing) oneself fettered in a dream.
9:144 Narrated Abü Huraira:
Allah’s Messenger said, “When the Day of Resurrection approaches, the dreams of a believer will hardly fail to come true, and a dream of a believer is one of the forty-six parts of An-Nubuwa (Prophethood) and whatever belongs to An-Nubuwa (Prophethood) can never be false.”
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 7. If one sees in a dream that he takes something out of some place and places it in another.
9:161 Narrated (‘Abdullâh) Ibn ‘Umar:
The Prophet said, “I saw (in a dream) a black woman with unkempt hair going out of Al-Madina and settling at Mahya’a, i.e., Al-Juhfa. I interpreted that as a symbol of epidemic of Al-Madina being transferred to that place (A1-Juhfa).”
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 8. Whoever tells a lie by narrating a dream which he did not see.
9:165 Narrated Ibn ‘Abbâs:
The Prophet said “Whoever claims to have seen a dream which he did not see, will be ordered to make a knot between two barley grains which he will not be able to do; and if somebody listens to the talk of some people who do not like him (to listen) then molten lead will be poured into his ears on the Day of Resurrection; and whoever makes a picture, will be punished on the Day of Resurrection and will be ordered to put a soul in that picture, which he will not be able to do.”
9:167 Narrated Ibn ‘Umar:
Allah’s Messenger said, “The worst lie is that a person claims to have seen a dream which he has not seen.”
Sahih Bukhari>Book 87 Interpretation of Dreams
CHAPTER 9. Whoever considers the interpretation of the first interpreter of one’s dream as not valid if he does not interpret it correctly.
9:170 Narrated Ibn ‘Abbâs:
A man came to Allah’s Messenger and said, “I saw in a dream, a cloud having shade. Butter and honey were dropping from it and I saw the people gathering it in their hands, some gathering much and some a little. And behold, there was a rope extending from the earth to the sky, and I saw that you (the Prophet held it and went up, and then another man held it and went up and (after that) another (third) held it and went up, and then after another (fourth) man held it, but it broke and then got connected again. Abu Bakr said, 0 Allah’s Messenger! Let my father be sacrified for you! By Allah, allow me to interpret this dream.” The Prophet said to him, “Interpret it.” Abü Bakr said, “The cloud with shade symbolises Islam, and the butter and honey dropping from it, symbolises the Qur’ân, its sweetness dropping and some people learning much of the Qur’an and some a little. The rope which is extended from the sky to the earth is the Truth which you (the Prophet) are following. You follow it and Allah will raise you high with it, and then another man will follow it and he will rise up with it and another person will follow it and he will rise up with it and then another man will follow it but it will break and then it will be connected for him and he will rise up with it. Tell me 0 Allah’s Messenger! Let my father be sacrificed for you! Am I right or wrong?” The Prophet replied, “You are right in some of it and wrong in some.” Abu Bakr said, “0 Allah’s Messenger! By Allah, you must tell me in what I was wrong.” The Prophet said, “Do not swear.”
FROM SAHIH MUSLIM
Book 29: The Book Of Vision (Kitab Al-ruya)
Sahih Muslim>Book 29 Book of Vision
Chapter 1:
Book 29: Number 5613: Abu Salama reported: I used to see dreams (and was so much perturbed) that I began to quiver and have temperature, but did not cover myself with a mantle. I met Abu Qatada and made a mention of that to him. He said: I heard Allah’s Messenger (may peace be upon him) as saying: A good vision comes from Allah and a (bad) dream (hulm) from devil. So when one of you sees a bad dream (hulm) which he does not like, he should spit on his left side thrice and seek refuge with Allah from its evil; then it will not harm him.
Book 29: Number 5614: This hadith has been narrated on the authority of Abu Qatada, but there is no mention of the words of Abu Salama:” I saw dreams (which perturbed me) but I did not cover myself with a mantle.”
Book 29: Number 5615: This hadith has been reported on the authority of Zuhri with the same chain of transmitters, but it does not contain the words:” I felt disturbed because of that,” and there is an addition of these words in the hadith transmitted on the authority of Yunus:” Then spit thrice on the left side when you get up from sleep.”
Book 29: Number 5616: Abu Qatada reported Allah’s Messenger (may peace be upon him) as saying: A good vision is from Allah and a bad dream (hulm) is from the satan; so if one of you sees anything (in a dream which he dislikes, he should spit on his left side thrice and seek refuge with Allah from its evil, and then it will never harm him. Abu Salama said: I used to see dreams weighing more heavily upon me than a mountain; but since I heard this hadith I don’t care for it (its burden).
Book 29: Number 5617: Abu Salama reported Allah’s Messenger (may peace be upon him) as saying: I used to see dreams, but the hadith transmitted on the authority of Laith b. Nu’man, the words of Abu Salama at the concluding part of the hadith are not mentioned. Ibn Rumh has reported in the hadith:” He (one who sleeps) should change the side on which he had been lying before.”
Book 29: Number 5618: Abu Qatada reported Allah’s Messenger (may peace be upon him) as saying: The good vision are from Allah and the evil dreams are from the satan. If one sees a dream which one does not like, one should spit on one’s left side and seek the refuge of Allah from the satan; it will not do one any harm, and one should not disclose it to anyone and if one sees a good vision one should feel pleased but should not disclose it to anyone but whom one loves.
Book 29: Number 5619: Abu Salama replied: I used to see (such horrible dreams) that I fell ill. I saw Abu Qatada who also said: I used to see dreams which made me sick until I heard Allah’s Messenger (may peace be upon him) as saying: Good dreams are from Allah, so if any one of you sees which he likes he should not disclose it to one but whow he loves, but if he sees something which he does not like he should spit on his left side thrice and seek refuge with Allah from the mischief of the satan and its mischief (i. e. of the dream), and he should not relate it to anyone, then it would not harm him.
Book 29: Number 5620: Jabir reported Allah’s Messenger (may peace be upon him) as saying: If anyone sees a dream which he does not like, lie should spit on his left side.
Book 29: Number 5621: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When the time draws near (when the Resurrection is near) a believer’s dream can hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty fifth part of Prophecy, and dreams are of three types: one good dream which is a sort of good tidings from Allah; the evil dream which causes pain is from the satan; and the third one is a suggestion of one’s own mind; so if any one of you sees a dream which he does not like he should stand tip and offer prayer and he should not relate it to people, and he said: I would love to see fetters (in the dream), but I dislike wearing of necklace, for the fetters is (an indication of) one’s steadfastness in religion. The narrator said: I do not know whether this is a part of the hadith or the words of Ibn Sirin.
Book 29: Number 5622: Abu Huraira reported: I love to see fetters but I hate necklace (in a dream), for fetters signifies one’s steadfastness in religion, and he also reported Allah’s Messenger (may peace be upon him) as saying: The vision of a believer is forty sixth part of Prophecy.
Book 29: Number 5623: This hadith has been transmitted on the authority of Abu Huraira and the words are:” When the time draws near,” the rest of the hadith is the same.
Book 29: Number 5624: Muhammad b. Sirin reported from Abu Huraira a hadith from Allah’s Apostle (may peace be upon him) and he mentioned in his hadith his words:” I dislike shackles,” up to the end of his statement, but he made no mention of this:” A vision is a forty sixth part of Prophecy.”
Book 29: Number 5625: Ubida b. as-Samit reported Allah’s Messenger (may peace be upon him) as saying: The vision of a believer is the forty sixth part of Prophecy.
Book 29: Number 5626: This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.
Book 29: Number 5627: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Verily the vision of a believer is one of the forty sixth part of Prophecy.
Book 29: Number 5628: Allah’s Messenger (may peace; be upon him) said: The vision of a Muslim which he sees or which is shown to him, and in the hadith transmitted on the authority of Ibn Alushir (the words are):” The pious dream is the forty sixth part of Prophecy.”
Book 29: Number 5629: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The vision of a pious man is the forty sixth part of Prophecy.
Book 29: Number 5630: This hadith has been narrated on the authority of Yahyi b. Abu Kathir with the same chain of transmitters.
Book 29: Number 5631: This hadith has been narrated on the authority of Abu Huiaira through another chain of transmitters.
Book 29: Number 5632: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: The pious dreams are the seventieth part of Prophecy.
Book 29: Number 5633: This hadith has been reported on tile authority of ‘Ubaidullah with the same chain of transmitters.
Book 29: Number 5634: A hadith like this has been reported on the authority of Nafi’ with the same chain of transmitters (and the words are):” I think Ibn ‘Uniar said: The seventieth part from Prophecy.”
Sahih Muslim>Book 29 Book of Vision
Chapter 2: The saying of the holy prophet (may peace be upon him): he who sees me in a dream in fact sees me
Book 29: number 5635: abu huraira reported allah’s messenger (may peace be upon him) as saying: he who saw me in a dream in fact saw me, for the satan does not appear in my form.
Book 29: Number 5636: Abu Huraira reported: I heard Allah’s Messenger (may peace be upon him) as saying: He who saw me in a dream would soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.
Book 29: Number 5637: Abu Qatada reported Allah’s Messenger (may peace be upon him) as saying: He who saw me in dream in fact saw the truth (what is true).
Book 29: Number 5638: Jabir reported Allah’s Messenger (may peace be upon him) as saying: He who saw me in sleep in fact saw me, for it is not possible for the satan to appear in my form; and he also said: When any one of you sees a hulm he should not inform anyone, for it is a sort of vain sport of devil in the state of sleep.
Sahih Muslim>Book 29 Book of Vision
Chapter 3: Do not inform the vain sport of devil in a dream
Book 29: Number 5639: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: He who saw me in a dream in fact saw me, for the satan cannot assume my form.
Book 29: Number 5640: Jabir reported Allah’s Messenger (may peace be upon him) as saying: There came to him (the Holy Prophet) a desert Arab and said: I saw in a dream that I had been beheaded and I had been following it (the severed head). Allah’s Apostle (may peace be upon him) reprimanded him saying: Do not inform about the vain sporting of devil with you during the night.
Book 29: Number 5641: Jabir reported that there came to Allah’s Apostle (may peace be upon him) a desert Arab and said: Allah’s Messenger, I saw in the state of steep as if my head had been cut off and I had been moving on haltingly after it. Thereupon Allah’s Messenger (may peace be upon him) said to that desert Arab: Do not narrate to the people the vain sporting of satan with you in your sleep and (the narrator) also said: I heard Allah’s Messenger (may peace be upon him) in his subsequent address: None amongst you should narrate the vain sporting of devil with him in the dream.
Book 29: Number 5642: Jabir reported that a ‘person came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, I have seen in the state of sleep as if my head had been cut off. Thereupon Allah’s Apostle (may peace be upon him) laughed and said: When the satan plays with any one of you in the state of steep, do not inention it to the people; and in the hadith transmitted by Abu Bakr (the words are):” If one of you is played with, and he did not make any mention of the word:” Satan.”
Sahih Muslim>Book 29 Book of Vision
Chapter 4: Pertaining to the interpretation of dreams
Book 29: Number 5643: It is reported either on the authority of Ibn Abbas or on the authority of Abu Huraira that a person came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I saw while I was sleeping during the night (this vision) that there was a canopy from which butter and honey were trickling and I also saw people collecting them in the palms of their hands, some more, some less, and I also saw a rope connecting the earth with the sky and I saw you catching hold of it and rising towards the heaven; then another person after you catching hold of it and rising towards (Heaven) ; then another person catching hold of it, but it was broken while it was rejoined for him and he also climbed up. Abu Bakr said: Allah’s Messenger, may my father be sacrificed for you, by Allah, allow me to interpret it. Allah’s Messenger (may peace be upon him) sail: Well, give its interpretation. Thereupon Abu Bakr said: The canopy signifies the canopy of Islam and that what it trickles out of it in the form of butter and honey is the Holy Qur’an and its sweetness and softness and what the people get hold of it in their palms implies major portion of the Qur’an or the small portion; and so far as the rope joining the sky with the earth is concerned, it is the Truth by which you stood (in the worldly life) and by which Allah would raise you (to Heaven). Then the person after you would take hold of it and he would also climb up with the help of it. Then another person would take hold of it and climb up with the help of it. Then another person would take hold of it and it would be broken; then it would be rejoined for him and he would climb up with the help of it. Allah’s Messenger, may my father be taken as a ransom for you, tell me whether I have interpreted it currectly or I have made an error. Allah’s Messenger (may peace be upon him) said: You have interpreted a part of it correctly and you have erred in interpreting a part of it. Thereupon he said: Allah’s Messenger, by Allah, tell me that part where I have committed an error. Thereupon he said: Don’t take oath.
Book 29: Number 5644: Ibn ‘Abbas reported that there came to Allah’s Apostle (may peace be upon him) a person as he was returning from Uhud and lie ‘said: Allah’s Messenger, I saw in sleep during the night a canopy trickling butter and honey; the rest of the hadith is the same.
Book 29: Number 5645: It is reported either on the authority of Ibn ‘Abbas or on that of Abu Huraira that a person came to Allah’s Messenger (may peace be upon him) and said: Verily I saw during the night a canopy; the rest of the hadith is the same.
Book 29: Number 5646: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) used to say to his Companions: He who amongst you sees a vision should narrate it and I would interpret it for him, and a person came and said: Allah’s Messenger, I saw a canopy. The rest of the hadith is the same.
Sahih Muslim>Book 29 Book of Vision
Chapter 5: The vision of the holy prophet (may peace be upon him)
Book 29: Number 5647: Anas b. Malik reported Allah’s Messenger (may peace be upon him) as saying: I saw during the night that which a person sees during the sleep as if we are in the house of ‘Uqba b. Rafi’ that there was brought to us the fresh dates of Ibn Tab. I interpreted it as the sublimity for us in the world and good ending in the Hereafter and that our religion is good.
Book 29: Number 5648: Abdullah b. ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: I saw in a dream that I was using miswak and the two persons contended to get it from me, the one being older than the other one. I gave the miswak to the younger one. It was said to me to give that to the older one and I gave it to the older one.
Book 29: Number 5649: Abu Musa reported Allah’s Messenger (may peace be upon him) as saying: I saw in sleep that I was about to migrate from Mecca to a land abounding in palmtrees and I guessed that it would be Yamama or Hajar, but it was the city of Yathrib (the old name of Medina), and I saw in this dream of mine that I was brandishing a sword and its upper end was broken and this is what fell (in the form of misfortune to the believers on the Day of Ubud). I brandished (the sword) for the second time and it became all right and this is what came to be true when Allah granted us victory and solidarity of the believers. And I saw therein cows also and Allah is the Doer of good. These meant the group from amongst the believers on the Day of Ubud and the goodness which Allah brought after that and the reward of attestation of his Truth which Allah brought to us after the Day of Badr.
Book 29: Number 5650: Ibn Abbas reported that Musailima al-Kadhdhab (the greater liar) (who claimed prophethood after the death of the Holy Prophet) came during the lifetime of Allah’s Apostle (may peace be upon him) to Medina and said: If Muhammad assigns his caliphate to me after him I would follow, and there came along with him a large body of persons of his tribe and there came to him Allah’s Apostle (may peace be upon him) along with Thabit b. Qais b. Shammas and the Prophet of Allah (may peace be upon him) had a piece of wood in his hand until he came in front of Musailima in the company of his companions and said: If you were to ask even this (wood), I would never give it to you. I am not going to do anything against the will of God in your case, and if you turn away (from what I say) Allah will destroy you. And I find you in the same state which I was shown (in the dream) and here is Thabit and he would answer you on my behalf. He (the Holy Prophet) then went back. Ibn ‘Abbas said: I asked the (meanings of the) words of Allah’s Apostle (may peace be upon him):” You are the same what I was made to see about you in my dream.” and Abu Huraira reported that Allah’s Messenger. (may peace be upon him) said: While I was sleeping I saw in my hands two gold bangles. This had a disturbing effect upon me and I was given a suggestion in the sleep that I should blow over them, so I blew over them and they were no more. And I interpreted these (two bangles) as the two great liars who would appear after me and the one amongst them was ‘Anasi the inhabitant of San’a’ and the other one Musailima the inhabitant of Yamama.
Book 29: Number 5651: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: While I was sleeping, the treasures of the earth were presented to me and I was made to wear in my hands two gold bangles. I felt a sort of burden upon me and I was disturbed and it was suggested to me that I should blow over them, so I blew and both of them disappeared. I interpreted them as two great liars who would appear at any time, one is the inhabitant of Sana’ and the other is that of Yamama.
Book 29: Number 5652: Samura b. Jundab reported that when Allah’s Messenger (may peace be upon him) had performed his dawn prayer he turned his face towards them (that is towards his Companions) and said: Did any one of you see any vision last night?
Sahih Muslim
Book 35: The Book Pertaining To The Remembrance Of Allah, Supplication, Repentance And Seeking Forgiveness (Kitab Al-dhikr)
Sahih Muslim>Book 35 Kitab Al-dhikr
Chapter 16: Supplication at the time of sleeping and going to bed
Book 35: Number 6544: Al-Bara’ b. ‘Azib reported that Allah’s, Messenger (may peace be upon said: When you go to bed, perform ablution as is done for prayer; then lie down pn the right side and recite:” O Allah, I turn my face towards Thee and entrust my affair to Thee. I retreat unto Thee for protection with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship) but Thou only. I affirm my faith in Thine books which Thou revealed and in Thine Apostles whom Thou sent.” Make this as the last word of yours (when you go to sleep) and in case you die during that night, you would die upon Fitra (upon Islam). And as I repeated these words in order to commit them to memory, I said:” I affirm my faith in Thy Messenger (Rasul) whom Thou sent.” He said: Say:” I affirm my faith in the Apostle (Nabi) whom Thou sent.”
Book 35: Number 6545: This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib with a slight variation of wording and there is this addition in the hadith transmitted on the authority of Husain:” In case you get up in the morning, you will get up with bliss.”
Book 35: Number 6546: Al-Bara’ b. ‘Azib reported that Allah’s Messenger (in may peace be upon him) commanded a person (in these words): When you go to bed during night, you should say:” O Allah, I surrender myself to Thee and entrust my affair to Thee, with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship but Thou). I affirm my faith in the Book which Thou revealed and in the Messengers whom Thou sent.” If you die in this state you would die on Fitra, and Ibn Bashshdr did not make a mention of” night” in this hadith.
Book 35: Number 6547: This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib that Allah’s Messenger (may peace be upon him) said to a person: O, so and so, as you go to your bed; the rest of the hadith is the same but with this variation of wording that he said:” Thine Apostle whom Thou sent.” If you die that night you would die on Fitra and if you get up in the morning you would get up with a bliss.
Book 35: Number 6548: This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib that Allah’s Messenger (may peace be upon him) commanded a person (in these words) and there is no mention of this:” if you get up in the morning you would get up with a bliss.”
Book 35: Number 6549: Al-Bara’ reported that whenever Allah’s Messenger (may peace be upon him) went to bed, he said:” O Allah, it is with Thine Name that I live and it is with Thine Name that I die.” And when he got up he used to say:” Praise is due to Allah, Who gave us life after our death (sleep) and unto Thee is resurrection.”
Book 35: Number 6550: Abdullah b. ‘Umar commanded a person that as he went to bed, he should say:” O Allah, Thou created my being and it is for Thee to take it to its ultimate goal. And its death and life is due to Thee, and if Thou givest it life, safeguard it; and if Thou bringst death, grant it pardon. O Allah, I beg of Thee safety.” A person said to him: Did you hear it from Umar? Thereupon he said: (I have heard from one) who is better than Umar, viz. from Allah’s Messenger (may peace be upon him). Ibn Nafi, reported this on the authority of Abdullah b. Harith but he did not make mention of this” that he heard it himself”.
Book 35: Number 6551: Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:” O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur’an), I seek refuge in Thee from the evil of everything Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want.” Abu Salih used to narrate it from Abu Huraira who narrated it from Allah’s Apostle (may peace be upon him).
Book 35: Number 6552: Abu Huraira reported that Allah’s Messenger (may peace be upon him) used to command us that as we go to our bedo, we should utter the words (as mentioned above) and he also said (these words):” From the evil of every animal, Thou hast hold upon its forelock (Thou bast full control over it).”
Book 35: Number 6553: Abu Huraira reported that Fatima (the daughter of the Holy Prophet) came to Allah’s Apostle (may peace be upon him) and asked for a servant. He said to her: Say:” O Allah, the Lord of the seven heavens”; the rest of the hadith is the same.
Book 35: Number 6554: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: 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 the help of that and then should recite the name of Allah for he himself does tiot know what he left behind him on his bed, and when he intends to lie on bed, he should lie on his right side and utter these words:” Hallowed be Allah, my Lord. It is with Thine (grace) that I place my side (upon the bed) and it is with Thee that I take it up (after sleep), and in case Thou withholdst my being (if thou causest me to die), then grant pardon to my being, and if Thou keepst (this process of breathing on), then protect it with that with which Thou protected Thine pious servants.”
Book 35: Number 6555: This hadith has been narrated on the authority of Ubaidullah b. Umar with the same chain of transmitters and he said: Then utter:” My Lord. with Thine name I place my side and if Thou keepest me alive have mercy upon myself”
Book 35: Number 6556: Anas reported Allah’s Messenger (may peace be upon him) as saying: When you go to bed, say:” Praise is due to Allab Who fed us, provided us drink, sufficed us and provided us with shelter, for many a people there is none to suffice and none to provide shelter.”
FROM RIYADH AL SALIHEEN
Book 4: The Book of the Etiquette of Sleeping, Lying and Sitting, etc.
Riyadh Al Saliheen>Book 4 Etiquette of Sleeping
Chapter 127 What is to be said at the time of Sleeping
Hadeeth 814. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: Whenever Messenger of Allah (PBUH) went to bed, he would lie down on his right side and recite: “Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wa ‘alja’tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja’a wa la manja illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta [O Allah! I have submitted myself to You, I have turned my face to You, committed my affairs to You, and depend on You for protection out of desire for You and out of fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believed in the Book You have revealed, and in the Prophet You have sent (i.e., Muhammad (PBUH)).]” [Al-Bukhari].
Commentary: Before going to bed, a believer revives his commitment to Faith, Islam and Allah by reciting this prayer of Messenger of Allah (PBUH). Through this practice, every night he is able to remember Allah and His Commandments amidst the activities of the day time.
Hadeeth 815. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: Messenger of Allah (PBUH) directed me thus: “Whenever you go to bed, perform Wudu’ as you do for Salat then (before sleeping) recite: `O Allah! I have submitted myself to You, I have turned myself to You, committed my affairs to You and sought Your refuge for protection out of desire for You and fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet (PBUH) You have sent.”’ Messenger of Allah (PBUH) added: “If anyone recites these words and dies during the night, he will die on the true Deen, and if he remains alive till the morning, he will obtain good. And make this supplication your last words (before sleeping).” [Al-Bukhari and Muslim].
Hadeeth 816. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to offer eleven Rak`ah of optional Salat (prayers) in the latter part of night. When it was about dawn, he would offer two short Rak`ah and then would lie down on his right side till the Mu’adhdhin (one who calls for prayer) would come to inform him that the congregation had gathered (for prayer). [Al-Bukhari and Muslim]
Commentary: This Hadith throws light on the Prophet’s night prayers (Tahajjud), that is, it comprised thirteen Rak`ah including three Rak`ah of Witr. It is also reported in Al-Bukhari on the authority of `Aishah (May Allah be pleased with him) that Messenger of Allah (PBUH) would always perform thirteen Rak`ah in the Tahajjud prayer. This Hadith further tells us that after his midnight prayer, the Prophet (PBUH) would perform two Rak`ah of Sunnah (i.e., after the Adhan of Fajr prayer) and then lie down on his right side. This practice of Messenger of Allah (PBUH) is an established fact.
Hadeeth 817. Hudhaifah (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) lay down for sleep at night, he would place his (right) hand under his (right) cheek and supplicate: “Bismika Allahumma amutu wa ahya [O Allah, with Your Name will I die and live (wake up)].” And when he woke up, he would supplicate: “Alhamdu lillahil-ladhi ahyana ba`da ma amatana, wa ilaihin-nushur (All praise is due to Allah, Who has brought us back to life after He has caused us to die, and to Him is the return).” [Al-Bukhari].
Commentary: In this prayer of Messenger of Allah (PBUH) the state of sleep is associated with death, while the state of being awake is associated with life. Furthermore, it conjures up the vision of Doomsday. However, to recite these prayers prior to going to sleep and on getting up was the practice of Messenger of Allah (PBUH).
Hadeeth 818. Ya`ish bin Tikhfah Al-Ghifari (May Allah be pleased with him) reported: My father said: I was lying down on my belly in the mosque when someone shook me with his foot and said, “Lying down this way is disapproved by Allah.” I looked up and saw that it was Messenger of Allah (PBUH). [Abu Dawud].
Commentary: To sleep in prone position is extremely repugnant and Messenger of Allah (PBUH) has forbidden it.
Hadeeth 819. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whoever sits in a place where he does not remember Allah (SWT), he will suffer loss and incur displeasure of Allah; and whoever lies down (to sleep) in a place where he does not remember Allah, he will suffer sorrow and incur displeasure of Allah.” [Abu Dawud].
Commentary: In the light of this Hadith, remembrance of Allah is commendable everywhere. Indifference to it doubtless incurs Divine wrath.
Riyadh Al Saliheen>Book 4 Etiquette of Sleeping
Chapter 128 Manners of Lying down on one’s back and placing one leg upon the Other
Hadeeth 820. `Abdullah bin Zaid (May Allah be pleased with them) reported: I saw Messenger of Allah (PBUH) lying down on his back in the mosque, placing one leg on the other. [Al-Bukhari and Muslim].
Hadeeth 821. Jabir bin Samurah (May Allah be pleased with him) reported: After the Fajr (dawn) prayer the Prophet (PBUH) used to sit crossed legged in the same place in which he had prayed till the sun shone brightly. [Abu Dawud].
Commentary: This Hadith tells us that it is commendable to stay in the mosque after offering Fajr prayer with the congregation until sunrise. It also commends sitting cross-legged.
Hadeeth 822. Ibn `Umar (May Allah be pleased with them) reported: I saw Messenger of Allah (PBUH) sitting in the compound of the Holy Ka`bah, with the thighs against the stomach and arms around his legs. [Al-Bukhari].
Hadeeth 823. Qailah bint Makhramah (May Allah be pleased with her) reported: I saw the Prophet (PBUH) seated with his arms enfolding his legs; and when I saw him in such a state of humble guise I trembled with fear due to the awe (he showed in that posture). [At-Tirmidhi].
Commentary: Herein, we are told that the space of meeting should be wide enough
to accommodate every participant. None should feel the space problem. Good
Hadeeth 824. Ash-Sharid bin Suwaid (May Allah be pleased with him) reported: Messenger of Allah (PBUH) passed by me when I was sitting with my left hand behind my back and leaning on my palm. On seeing me in this posture he said, “Do you sit like those upon whom the Wrath of Allah has descended?” [Abu Dawud].
Commentary: The Jews and Christians are the people upon whom came the Wrath of Allah. Muslims have been stopped from copying their example. But unfortunately they now take a pride in imitating them in every matter and think it necessary for worldly progress.
Riyadh Al Saliheen>Book 4 Etiquette of Sleeping
Chapter 129 Etiquette of Attending company and sitting with Companions
Hadeeth 825. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Do not ask someone to give up his seat in order to take it, but make accommodation wide and sit at ease.” It was Ibn `Umar’s habit that if a person left his seat for him, he would not take it. [Al-Bukhari and Muslim].
Commentary: Herein, we are told that the space of meeting should be wide enough to accommodate every participant. None should feel the space problem. Good manners disallow a newcomer to get a seat vacated for himself by force, no matter if the occupant is an inferior. Yet, there is nothing undesirable if the latter willingly vacates the seat for a superior. Ibn `Umar (May Allah be pleased with them) would never agree to availing even a willing offer in this respect. Obviously extreme Taqwa (fear of Allah) and moral scruples lay behind his reluctance to take the place of somebody else. Yet, there are a few exceptions in this regard. For example, if somebody sits in the chair of his teacher, he may be asked to leave it. Also if a man has fixed place in the market to sell his goods, another person will not be justified in occupying it forcibly.
Hadeeth 826. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If someone leaves his seat (for one reason or another) and returns to it, he is better entitled to it.” [Muslim].
Hadeeth 827. Jabir bin Samurah (May Allah be pleased with them) reported: Whenever we came to the gathering of the Prophet, we would sit down at the end (of the assembly). [Abu Dawud].
Commentary: This Hadith throws light on social etiquette. Suppose, if somebody comes to participate in a meeting, he should not behave in a rustic manner by crossing over the heads of the sitting people. Nor should he attempt to forcibly put himself in the place of another person.
Hadeeth 828. Salman Al-Farisi (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If a man takes a bath on Friday, purifies himself thoroughly, uses oil and perfume which is available in the house, sets forth for the mosque, does not (forcibly) sit between two persons, offers the prayer that is prescribed for him and listens to the Imam silently, his sins between this Friday and the previous Friday will be forgiven.” [Al-Bukhari].
Commentary: This Hadith highlights eight points. First, to take a bath on Friday is a matter of commendation. Some say this bath is commendable, while others think it is necessary. Second, one should take it in the morning or before going to the mosque to offer prayer. Third, on this occasion the use of perfume or hair-cream is preferable. Fourth, there is a mention of good manners. Instead of crossing over the heads of worshippers, one should try to locate an open space and sit there. To thrust oneself between two sitting persons looks awkward. Fifth, entry into the mosque should be followed by the performance of two Rak`ah prayer, even if the Imam is delivering Khutbah (religious talk). Sixth, an attempt should be made to offer voluntary prayer before the Khutbah. Seventh, complete silence should be observed during the Khutbah to the point that one is not allowed to say to the other person: “Keep silent,” if one does not want to loose reward. Eighth, if a man offers his Friday prayer by observing the said conditions and prerequisites, his week-long sins will be forgiven by Allah. But these are exclusively minor sins including failure in doing one’s duty to Allah. As regards major sins, the sinner will not be forgiven by Allah unless he sincerely repents from the sins. Similarly, a man’s failure to do his duties towards his fellow-Muslim brothers or sisters, in case he has wronged them in anyway, will not be pardoned unless he is forgiven by them.
Hadeeth 829. `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, “It is not permissible for a person to sit between two people without their permission.” [At-Tirmidhi].
Commentary: This Hadith tells us that a man is forbidden to push himself between two sitting persons unless they themselves allow him to do that.
Hadeeth 830. Hudhaifah bin Al-Yaman (May Allah be pleased with him) reported: Whosoever takes seat in the midst of an assembly has been cursed by Messenger of Allah (PBUH) The Messenger of Allah curses the one who sits in the middle of people’s circle. [Abu Dawud].
Commentary: Herein, we are also told that a man must not push himself into the circles of some sitting people as this shows no consideration for their feelings. A Muslim should not intrude on other people’s personal affairs.
Hadeeth 831. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying “The best assemblies are those in which people make room for one another.” [Abu Dawud].
Commentary: This Hadith tells us that the closely-sitting people have a feeling of narrowness and suffocation. On the other hand, in a well-spaced meeting, one has a feeling of relief and comfort. The Hadith urges us to spread out in assemblies and make room for one another to the comfort of everyone.
Hadeeth 832. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whoever sits in a gathering and indulges in useless talk and before getting up supplicates: `Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa Anta, astaghfiruka wa atubu ilaika (O Allah, You are free from every imperfection; praise be to You. I testify that there is no true god except You; I ask Your Pardon and turn to You in repentance),’ he will be forgiven for (the sins he may have intentionally or unintentionally committed) in that assembly.” [At-Tirmidhi].
Commentary: A senseless, boisterous talk, not related to the life to come, is unprofitable and warrants deprecation. But since it is a small sin, it may be pardoned if one sincerely repents of it. Yet, it cannot be classified under the head of major sins and human-right violations which are unpardonable. Scholars unanimously agree that those sins which can be forgiven upon sincerely reciting the above-mentioned supplication are minor sins which relate to the violation of Allah’s Rights, as evidenced by other Ahadith.
Hadeeth 833. Abu Barzah (May Allah be pleased with him) reported: Towards the end of his life, Messenger of Allah (PBUH) would supplicate before leaving an assembly thus: “Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa Anta, astaghfiruka wa atubu ilaika (O Allah, You are free from every imperfection; all praise is for You. I testify that there is no true god except You, I ask Your forgiveness and turn to You in repentance).” A man once said to him: “O Messenger of Allah! You have spoken such words as you have never uttered before.” He said, “It is an expiation of that which goes on in the assembly.” [Abu Dawud].
Commentary: Messenger of Allah (PBUH) would recite this supplication at the end of every assembly to teach his Ummah how to gain more rewards and to beseech Allah to forgive the lapses which they might have inadvertently committed during the course of a general conversation. There is no indication in the Hadith that he himself used to engage in idle talk while he was with his Companions.
Hadeeth 834. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) seldom left a gathering without supplicating in these terms: “Allahummaqsim lana min khashyatika ma tahulu bihi bainana wa baina ma`sika, wa min ta`atika ma tuballighuna bihi jannataka, wa minal-yaqini ma tuhawwinu `alaina masa-‘ibad-dunya. Allahumma matti`na biasma`ina, wa absarina, wa quwwatina ma ahyaitana, waj`alhul-waritha minna, waj`al tharana `ala man zalamana, wansurna `ala man `adana, wa la taj`al musibatana fi dinina, wa la taj`alid-dunya akbara hammina, wa la mablagha `ilmina, wa la tusallit `alaina man-la yarhamuna, (O Allah, apportion to us such fear as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Jannah; and such as will make easy for us to bear in the calamities of this world. O Allah! let us enjoy our hearing, our sight and our power as long as You keep us alive and make our heirs from our own offspring, and make our revenge restricted to those who oppress us, and support us against those who are hostile to us let no misfortune afflict our Deen; let not worldly affairs be our principal concern, or the ultimate limit of our knowledge, and let not those rule over us who do not show mercy to us).” [At-Tirmidhi].
Commentary: This Hadith reveals a prayer through which we may be able to reach all that which is good in this world as well as in the Hereafter.
Hadeeth 835. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them.” [Abu Dawud].
Commentary: Messenger of Allah (PBUH) has warned us against refraining from the remembrance of Allah because most of the heart diseases are caused by this indifference, and because most of the sins are committed as a result of this indifference.
Hadeeth 836. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Whenever a group of people sit in a gathering in which they do not remember Allah the Exalted, nor supplicate to elevate the rank of their Prophet, such a gathering will be a cause of grief to them. If Allah wills, He will punish them, and if He wills He will forgive them.” [At-Tirmidhi].
Commentary: Any meeting where Allah (SWT) is not glorified and praised and His blessings are not invoked to elevate the rank of His Prophet (PBUH), will cause grief and punishment to the participants in the Hereafter.
Hadeeth 837. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If anyone sits in a gathering where he does not remember Allah, he will bring grief upon himself (on the Day of Resurrection), and he who lies down in a place where he does not remember Allah, will bring grief upon himself (on the Day of Resurrection).” [Abu Dawud].Commentary: To sum up what has gone in the Ahadith of this chapter, man should remember Allah on all occasions. This will establish and cement his bond with Allah, keeping heedlessness away from his heart and mind. It is heedlessness which prompts man to transgress Divine rules and limits, whereas the remembrance of Allah prevents him from indulging in backbiting and passing slanderous remarks against people in their absence or reproaching and belittling someone at a meeting. Unfortunately, such petty and negative out-pourings are relished at chat sessions in our society. This generates grudge, illwill and hostility in hearts and splits up social cohesion and Islamic solidarity. Every Muslim should, therefore, take care to avoid such gatherings.
Riyadh Al Saliheen>Book 4 Etiquette of Sleeping
Chapter 130 Visions in Dream and matters relating to them
Allah, the Exalted, says:
“And among His Signs is your sleep by night and by day.” (30:23)
Hadeeth 838. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “All that is left from Prophethood is the glad tidings.” He was asked what the glad tidings were, and he said, “The good dream.” [Al-Bukhari].
Commentary: Dreams are both pleasant and unpleasant or nightmarish. Sometimes a dream is based on truth and foreshadows a coming event. The significance of such a dream is realised at a moment when our vision flows into a real occurrence. Coming to the meaning of this Hadith, since the institution of Prophethood is abolished, Revelation too cannot descend upon anybody. Yet, one Prophetic vestige still exists and that means a prophetic dream about some future event. It may be with a good or bad omen, though this Hadith brings into focus dreams with good tidings alone.
Hadeeth 839. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When the time draws near (i.e., near the end of the world), the dream of a believer can hardly be false; and the dream of a believer represents one part from forty-six parts of Prophethood.” [Al-Bukhari and Muslim].
One narration says: Messenger of Allah (PBUH) said, “The most truthful of you in their speech are those who see the truest visions.”
Commentary: According to the saying of Messenger of Allah (PBUH), in the last phase of this world, true believers will see dreams in which Allah will show them certain facts. Al-Muhallab said: The visions of the Prophets are true and those of the believers are mostly true because Satan does not overtake their hearts. As for the dreams of the disbelievers and the disobedient Muslims, they are mostly untrue because Satan has overtaken their hearts.
Hadeeth 840. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who sees me in his dream will see me in his wakefulness (or he (PBUH) may have said it is as though he has seen me in a state of wakefulness), for Satan does not appear in my form.” [Al-Bukhari and Muslim]
Commentary: Two things are reported in this Hadith. The narrator forgets which of the two has been uttered by Messenger of Allah (PBUH). If it is the first, it means that a believer who saw Messenger of Allah (PBUH) in a dream would also see him on the Day of Resurrection. In a sense it verifies the veracity of the believer. In the case of the second, the sense is clear. Yet, Satan may also appear in a believer’s dream under a saintly guise and put him into delusion that he has seen Messenger of Allah (PBUH). Every Muslim, therefore, is required to know the identity and features of Messenger of Allah (PBUH) so that Satan may not deceive him.
Hadeeth 841. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “When one of you sees a dream that he likes, then it is from Allah. He should praise Allah for it and relate it to (others).”
Another narration adds: Messenger of Allah(PBUH) said, “He should not report it except to those whom he loves. And if he sees one which he dislikes, then it is from the Satan. He should seek refuge in Allah against its evil and should not mention it to anyone. Then it will not harm him.” [Al-Bukhari and Muslim].
Commentary: There are clear instructions from Messenger of Allah (PBUH) about both good and bad dreams. A good dream means a good news sent by Allah to a person who has seen it. It should be related only to those who are close to his heart and not to such people who may start nourishing malice against him like the brothers of Prophet Yusuf (Joseph). A bad dream should be attributed to Satan and not be described to others because it often causes one to be pessimistic and it may be taken as a bad omen, which is not allowed in Islam. Rather, a man should seek Allah’s Refuge against its evil. And if he puts faith in Allah, no harm will come to him.
Hadeeth 842. Abu Qatadah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A good vision (dream) is from Allah and a bad dream is from the Satan. He who sees something in a dream that he dislikes, should blow thrice on his left, must seek Allah’s Refuge from the evil of the Satan (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim). Then it will not harm him.” [Al-Bukhari and Muslim].
Commentary: As mentioned in the preceding Hadith, there are good dreams and bad dreams. This Hadith shows us what to do in order to avoid the evil of Satan who cannot harm anyone except by Allah’s leave.
Hadeeth 843. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When one of you sees a bad dream let him blow three times on his left, seek refuge in Allah from the Satan three times (i.e., by saying: A`udhu billahi minashShaitanir-Rajim) and change the side on which he was lying.” [Muslim].
Commentary: This Hadith makes an addition to the preceding ones, that is, on seeing a bad dream, one should change his side. If he is lying on his right side, he should turn to the left, and vice versa. By this precaution Allah will turn a bad dream into a good one by His leave.
Hadeeth 844. Wathilah bin Al-Asqa` (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Of the worst lies are: to claim a false father, or to pretend to have seen what one has not seen (tell a false dream), or to attribute to the Messenger of Allah (PBUH) what he has not said.”[Al-Bukhari]
Commentary: To disown one’s father and attribute fatherhood to somebody else is a major sin, because apart from causing doubts and confusion in people’s minds about one’s blood, descent and character, this will give rise to social, moral and psychological problems as well. And of the same serious nature is the case where fabricated sayings and acts are attributed to the Messenger of Allah (PBUH). Unfortunately, some unwary `Ulama’, particularly the story-telling preachers, frequently indulge in uttering fabricated Ahadith. The warning equally holds good in case a man narrates a Hadith of a weak chain of transmission without pointing to its category. One should, therefore, refrain from recounting all Ahadith of such a category.
There are always some so-called `Ulama’, ambitious of social distinction and fame, who have made tall claims on the basis of their dreams. They are audacious enough to claim that they unceremoniously see the Prophet (PBUH) and receive instructions from him. There also exist certain misguided people who justify their fantastic views on the basis of their dreams and repudiate the rightly-established beliefs and precepts. All this is baseless and nonsensical. Dreams cannot be made the touchstone of verifying what is lawful or unlawful, or what is true or untrue. What we need indeed are the tangible arguments of the Shari`ah.
Riyadh Al Saliheen>
Book 8 : The Book of Virtues
Riyadh Al Saliheen>Book 8 Virtues
Chapter 198 : Desirability of Lying down on one’s right side after the Sunnah of Fajr Prayer
Hadith: 1110. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) had performed two Rak`ah before the Fajr prayer, he would lie down on his right side. [Al-Bukhari].
Hadith: 1111. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) finished the `Isha prayer, he would perform eleven Rak`ah before the Fajr prayer, concluding each two Rak`ah with Taslim (i.e., saying As-Salamu `Alaikum) and observing the Witr (odd) at the end. When the Mu’adhdhin finished proclaiming Adhan for the Fajr prayer and it was dawn, he would rise and perform two short Rak`ah, and then would lie down on his right side till the Mu’adhdhin came to (inform) him about Iqamah. [Muslim].
Commentary: This Hadith tells us that the Prophet (PBUH) was in the habit of lying down on his right side after the two Sunnah of Fajr prayer. It also mentions his offering of Tahajjud prayer, which consists of eleven Rak`ah. He would perform this Salat in the form of four couplets and one Witr. According to some narrations, he would perform four couplets and supplement them with three Rak`ah of Witr. Both these forms are right. This Hadith, also proves the validity of one Witr.
This Hadith also tells us that the time for the Tahajjud and Witr prayer is from `Isha’ prayer to the daybreak. One can perform Tahajjud prayer at any time during this period. But, the best time for it is the third part of the night for the reason that after Tahajjud one can, after a while, perform Fajr prayer in congregation (Jama`ah).
The Tarawih (optional night prayer) performed in the month of Ramadan is this Tahajjud prayer which is also termed as Qiyam-ul-Lail For the sake of convenience and benefit of congregational prayer, it is offered soon after `Isha’ prayer in the month of Ramadan. The right number of Rak`ah in the Tarawih prayer is eight because the Prophet (PBUH) never offered more than eight Rak`ah; with three Witr in the month of Ramadan or otherwise. `Aishah’s statement to this effect quoted in Sahih Al-Bukhari also supports this fact. In Hadith literature, the Nawafil of the night have been termed as Qiyam-ul-Lail for which the word “Tahajjud” has also been used in the Qur’an and Hadith. The word “Tarawih” does not figure anywhere in Hadith. The word “Tarawih” for “Qiyam-ul-Lail” became popular after the era of the Prophet (PBUH) and his Companions. Thus, that number of Tarawih prayer agrees with the Sunnah of the Prophet (PBUH) which is proved by the actual practice of the Prophet (PBUH), that is eight Rak`ah and three Witr only. It is not in any case twenty Rak`ah. Authentic Ahadith prove this point abundantly.
Hadith: 1112. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When anyone of you has performed two of Sunnah before the Fajr prayer, he should lie down on his right side.” [Abu Dawud and At-Tirmidhi].
Commentary: The preceding Ahadith described the practice of the Prophet (PBUH) while the present one tells us about his order that one should lie down on his right side after offering the two Sunnah of Fajr prayer. Thus, this practice is proved by his speech as well as action which does not leave any doubt about it being a Sunnah and Mustahabb (desirable).
FROM ADAB AL MUFRAD (MANNERS IN ISLAM)
Book 48. Sitting and lying down
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 558. Sitting wrapped up in a garment
1175. Abu Sa’id al-Khudri said, “The Messenger of Allah, may Allah bless him and grant him peace, forbade two types of dress and two sales transactions. He forbade the sales transactions called mulamasa and munabadha .* The two types of dress are samma’ ** and wrapping oneself up in garment while sitting down [with the legs drawn up] without anything covering the private parts.” [*Mulamasa is when a person touches something and that completes the sale without him examining it properly. Munabadha is when the seller throws the garment to someone and that completes the sale, without any inspection. ** Samma’ is put the corner of the garment over one shoulder so that one side is uncovered with nothing covering it.]
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 559. Someone who has a cushion thrown to him
1176. ‘Abdullah ibn ‘Amr reported his fasting was mentioned to the Messenger of Allah, may Allah bless him and grant him peace. He said, “The Prophet, may Allah bless him and grant him peace, came to visit me and I threw him a leather cushion stuffed with palm fibre, but he sat on the ground. The cushion remained between me and him. He asked me, ‘Are three days every month enough for you?’ I said, ‘Messenger of Allah!’ He said, ‘Five?’ I said, ‘Messenger of Allah!’ He said, Eleven?’ I said, ‘Messenger of Allah!’ Then he said, ‘Do not exceed the fast of Da’ud. Half of the time. Fast one day and break the fast the next.’” [‘Abdullah ibn ‘Amr was fasting every day.]
1177. ‘Abdullah ibn Busr reported that the Prophet, may Allah bless him and grant him peace, passed by ‘Abdullah’s father who threw the Prophet a rug on which he sat.
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 560. Squatting
1178. Qayla related, “I saw the Prophet, may Allah bless him and grant him peace, sitting squatting. When I saw the Prophet, may Allah bless him and grant him peace, humble in his form of sitting, I trembled from dear.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 561. Sitting cross-legged
1179. Dhayyal ibn Hanzala said, “I visited the Prophet, may Allah bless him and grant him peace, and I saw him sitting cross-legged.”
1180. Abu Ruzayq related that he saw ‘Ali ibn ‘Abdullah ibn ‘Abbas sitting cross-legged with one foot crossed over the other, the right on the left.
1181. ‘Imran ibn Muslim said, “I saw Anas ibn Malik sitting like that cross-legged, with one of his feet over the other one.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 562. Wrapping oneself up
1182. Salim ibn Jabir al-Hujaymi said, “I came up to the Prophet, may Allah bless him and grant him peace, when he was wrapped up in a cloak whose edges were cover his feet. I said, ‘Messenger of Allah, advise me.’ He said, ‘You must have fearful awareness of Allah. Do not scorn anything correct, even pouring water from your bucket into the bucket of someone else who asks you for water or talking to your brother with a happy face. Beware of dragging your waist-wrapper it is part of arrogance and Allah does not like it. If a man blames you for something he knows about you, do not blame him for anything you know of him. Leave him to his own evil. You will have your reward. Do not abuse anything.’” He said, “After that, I did not ever abuse anything, animal or man.”
1183. It is related that Abu Hurayra said, “I never sae al-Hasan without my eyes overflowing with tears. That is because the Prophet, may Allah bless him and grant him peace, went out one day and I found him in the mosque. He took my hand and I went along with him. He did not speak to me until we reached the market of Banu Qaynuqa’. He walked around it and looked. Then he left and I left with him until we reached the mosque. He sat down and wrapped himself in his garment. Then he said, ‘Where is the little one? Call the little one to me.’ Hasan came running and jumped into his lap. Then he put his hand in his beard. Then the Prophet, may Allah bless him and grant him peace, opened his mouth and put his tongue in his mouth. Then he said, O Allah, I love him, so love him and the one who loves him!’”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 563. Someone who kneels
1184. Anas ibn Malik related that the Prophet, may Allah bless him and grant him peace, prayed Dhuhr with them. When he said the taslim, he stood on the minbar and talked about the Final Hour. He mentioned terrible things about it. Then he said, ‘Whoever wants to ask about something should ask about it. By Allah, whatever you ask me about, I will tell you as long as I am in this place.’ People wept a great deal when they heard the Messenger of Allah, may Allah bless him and grant him peace, say that. The Messenger of Allah, may Allah bless him and grant him peace, repeated frequently, ‘Ask.’ ‘Umar knelt on knees and said, ‘We are content with Prophet as a Lord, with Islam as a deen and Muhammad as a Messenger.’ The Prophet, may Allah bless him and grant him peace, was silent when ‘Umar said that. Then the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Better! By the One in Whose hand the soul of Muhammad is, I have been shown the Garden and the Fire inside this garden while I was praying. I have not seen any good and evil such as I have seen this day.’”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 564. Lying down
1185. ‘Abdullah ibn Zayd ibn ‘Asim al-Mazini said, “I saw him.” Malik ibn Isma’il asked Ibn ‘Uyayna (who had transmitted this to him), “The Prophet, may Allah bless him and grant him peace?” He replied, “Yes, lying down with one of his feet over the other.”
1186. Al-Miswar said, “I saw ‘Abdu’r-Rahman ibn ‘Awf lying down with one of his feet over the other.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 565. Lying on one’s face
1187. Ibn Tikhfa al-Ghifari reported that his father told him that he had been one of the People of the Bench. He told him, “I was sleeping in the mosque during the last part of the night, lying on my stomach. Someone came to me and moved me with his foot, saying, ‘Get up. This is a manner of lying down which Allah hates.’ I raised my head and the Prophet, may Allah bless him and grant him peace, was standing by my head.”
1188. Abu Umama reported that the Messenger of Allah, may Allah bless him and grant him peace, passed by a man in the mosque who was lying on his front. He kicked him with his foot and said, “Get up. It is the sleep of Jahannam.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 566. Only give or take things with the right hand
1189. Ibn ‘Umar said, “the Prophet, may Allah bless him and grant him peace, said, ‘None of you should eat with his left hand nor drink with his left hand. Shaytan eats and drinks with his left hand.’”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 567. Where you should place your sandals when you sit down
1190. Ibn ‘Abbas said, “Part of the sunna is that when a man sits down, he removes his sandals and puts them at his side.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 568. Shaytan comes with a stick or something to chase a person out of bed
1191. Abu Umama said, “Shaytan comes to one of you in bed after his family has covered him and wished him good night. He throws sticks, stones or other things on him to make him angry with his family. When he feels that, he should not get angry with his family.’ He said, ‘It is part of the work of Shaytan.’”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 569. Someone who spends the night on a roof without any covering
1192. ‘Ali reported that the Prophet, may Allah bless him and grant him peace, said, “If anyone spends the night on the top of his house without protection, Allah has no responsibility for (protecting) him.”
1193. ‘Ali ibn ‘Umara said, “Abu Ayyub al-Ansari came and went up on the flat roof. He came down and said, ‘I almost spent the night with no protection.’”
1194. Zuhayr reported that one of the Companions of the Prophet, may Allah bless him and grant him peace, said, “If anyone spends the night on a flat roof (without walls) and then falls off of it and dies, no one bears any responsibility for him. If anyone embarks on the sea when it is fierce (i.e. stormy) and is destroyed, no one bears any responsibility for him.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 570. Should you let your feet dangle while you are sitting?
1195. Abu Musa al-Ash’ari related that the Prophet, may Allah bless him and grant him peace, was sitting in a walled garden on the rim of a well, dangling his feet into the well.
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 571. What to say when you go out for something
1196. When Ibn ‘Umar left his house, he used to say, “O Allah, keep me and those with me safe!”
1197. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to say when he left his house, “In the Name of Allah. Reliance is on Allah. There is no power nor strength except by Allah.”
Adab Al Mufrad> Book 48 Sitting and lying down
chapter 572. Can a man put his feet out in front of his companions and can he lie down in their presence?
1198. Some of the delegation of ‘Abdu’l-Qays heard him mention the following: “When it became clear to us that we should go to the Prophet, may Allah bless him and grant him peace, we travelled until we were in sight of our destination. We were met by a man on a young camel. He greeted is and we returned the greeting. Then he stopped and asked, ‘Which tribe are you from?’ We replied, ‘We are the delegation of ‘Abdu’l-Qays.’ The man said, ‘Welcome. I was looking for you. I came to give you good news. Yesterday the Prophet, may Allah bless him and grant him peace, looked towards the east and told us, “Tomorrow from that direction (i.e. the east) there will come the best delegation of the Arabs.” I spent the night preparing to leave. This morning I rode long and hard on my camel until dawn rose. Then I thought of returning, but I caught sight of the heads of your mounts.’
“Then he turned his mount with his reins and went back the way he had come until he reached the Prophet, may Allah bless him and grant him peace, who was surrounded by his Companions from both the Muhajirun and the Ansar. The man said, ‘May my father and mother be your ransom, I have come to give you the good news of the delegation of the ‘Abdu’l-Qays!’ The Prophet said, “‘Umar, where did you see them?’ He said, ‘They are coming after me.’ When he mentioned that, the Prophet said, ‘Allah gives you good news of blessings.’ The people prepared their places. The Prophet, may Allah bless him and grant him peace, was sitting and took the end of his robe in his hand. He was lying on it with his feet stretched out.
“The delegation arrived and the Muhajirun and Ansar expressed joy at seeing them. When they (the delegation) saw the Prophet, may Allah bless him and grant him peace, the Companions, they made their mounts prance for joy. They came forward swiftly. The people made room for them while the Prophet, may Allah bless him and grant him peace, remained reclining. Al-Ashajj, who is Mundhir ibn ‘A’idh ibn Mundhir ibn al-Harith ibn an-Nu’man ibn Ziyad ibn ‘Asar, stayed back. He rounded up their mounts and made them kneel. He removed their loads and collected their baggage together. Then he took out a bag which belonged to him, removed his travel garments, and put on a robe. Then he came walking slowly. The Prophet, may Allah bless him and grant him peace, asked,, ‘Who is your master and leader and the one in command?’ They all pointed at al-Ashajj. He said, ‘Is this man the son of your leaders?’ They replied, ‘His fathers were out masters in the time of the Jahiliyya and he led us to Islam.’ When al-Ashajj arrived, he wanted to sit in a corner, but the Prophet, may Allah bless him and grant him peace, sat upright and said, ‘Here, Ashajj!*’ It was the first day that al-Ashajj was called that. He had got some redness in his skin when he was weaned. It was like a moon on his face. The Prophet seated al-Ashajj at his side and was kind to him and acknowledged his higher position over them. People came to the Prophet, may Allah bless him and grant him peace, to ask him things and he answered them (and so on to the end of the hadith.)
“Then the Prophet said, ‘Is there someone with you who will give you anything to eat?’ ‘Yes,’ they said. They got up quickly, every man going to his load. They brought a heap of dates in their hands and placed them on a amt before him. Also in front of him there was a palm branch less than two arm- spans and more than one span long. He was sorting them. When he had divided them up, he pointed with it to a pile of those dates and said, ‘You called these Ta’dud?’ ‘Yes,’ they said. He said, ‘And you call these ones Sarafan?’ ‘Yes,’ they replied. He continued, ‘And you call these ones Barni?’ ‘Yes,’ they said. He said, ‘They are the best of your dates and the one beneficial for you.’
“One of the shaykhs of area said, ‘They have the greatest blessing, We had a lot which we used to feed our camels and donkeys. When we returned from the delegation, that increased our desire for them and we asked for them until their price increased. We saw the blessing in them.” [* meaning to have a mark on his forehead.]
Adab Al Mufrad>
Book 50. Sleeping and going to bed
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 575. What to say when you go to bed
1205. Hudhayfa said, “When the Prophet, may Allah bless him and grant him peace, wanted to go to sleep, he said, ‘By Your Name, O Allah, I die and live.’ When he woke up, he said, ‘Praise be to Allah who gave us life after He made us die, and to Him is the gathering.’”
1206. Anas said, “When the Prophet, may Allah bless him and grant him peace, went to bed, he said, ‘Praise be to Allah who has given us food and drink, and given us enough and given us refuge. How many people have neither enough nor refuge!’”
1207. Jabir said, “The Messenger of Allah, may Allah bless him and grant him peace, did not sleep until he had recited, ‘Alif-Lam-Mim. The Sending-down’ (32) and ‘Blessed is the One in whose hand the kingdom is’ (67).’” Abu’z-Zubayr (the transmitter) observed, “They are better than every sura in the Qur’an to the amount of seventy good deeds. Anyone who recites them will have seventy good actions written for him, will be raised seventy degrees by it, and will have seventy errors falls from him.”
1208. ‘Abdullah said, “Going to sleep during dhikr comes from Shaytan. if you like, you can put it to the test. When one of you goes to bed and wants to go to sleep. he should mention Allah Almighty.”
1209. Jabir said, “The Prophet, may Allah bless him and grant him peace, did not go to sleep until he had recited ‘Blessed’ (67) and ‘Alif-Lam-Mim. The Sending-down’ (32).”
1210. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘When one of you goes to bed, he should undo the inside of his lower garment and dust the bed with it. He does not know what has come on his bed since he left it. He should lie down on his right side and say, ‘In Your Name I have laid down on my side. If You take my soul, then have mercy on it. If You release it, then preserve it in the manner in which You preserve the men of right action.”
1211. Al-Bara’ ibn ‘Azib said, “When the Prophet, may Allah bless him and grant him peace, went to bed, he laid down on his right side. Then he said, ‘O Allah, I have turned my face to You and I have surrendered my self to You and I have committed my back to You out of fear and desire for You.
There is no place of safety or refuge from You except with You. I have believed in Your book which You revealed and Your Prophet whom You sent.’ He said, ‘Whoever says it at night and then dies, dies in fitra (natural state).’”
1212. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, used to say when he went to bed, ‘O Allah, Lord of the heavens and the earth, and Lord of all things, Splitter of the grain and seeds, the One who sent down the Torah, the Gospel and the Qur’an! I seek refuge with You from every evil. You take by the forelock. You are the Outward, and there is nothing above You. You are the Inward and there is nothing below You. Pay my debts for me and keep me safe from poverty.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 576. The excellence of making supplication when going to sleep
1213. See 1211.
1214. Jabir said, “When a man enters his house or goes to bed, an angel and shaytan hasten to him. The angel says, ‘Seal it with good!’ The Shaytan says, ‘Seal it with evil.’ If he praises Allah and remembers Him, he chases the shaytan away and spends the night with him guarding him. When he wakes up, the angel and shaytan hasten to him and say the same thing. If he mentions Allah and says, ‘Praise be to Allah, who keeps firm hold of the heavens and earth, preventing them from vanishing away. And if they vanished no one could then keep hold of them. Certainly He is Most Forbearing, Ever-Forgiving.’ (35:41) Praise be to Allah who holds back the sky preventing it from falling on the earth, except by His permission. Allah is All-Compassionate to mankind, Most Merciful ‘ (22:63) If he dies, he dies a martyr, If he gets up and prays, he prays in virtue.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 577. Placing one’s hand under his cheek
1215. Al-Bara’ said, “When the Prophet, may Allah bless him and grant him peace, wanted to go to sleep, he put his hand under his right cheek and said, ‘O Allah, protect me from Your punishment on the Day you raise up Your slaves.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 578. Chapter
1216. ‘Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “If a Muslim man persists in two actions, he will enter the Garden. They are easy, but those who do them are few.’ He was asked, ‘What are they, may Allah bless him and grant him peace?’ He said, ‘That you say “Allahu akbar” ten times, “al-hamdu lillah” ten times, and “Subhana’llah” ten times after every prayer. That is 150 on the tongue and 1500 in the balance.’ I saw the Prophet, may Allah bless him and grant him peace, counting them with his hand. Then he said, ‘When you go to bed, you should say, “Subhana’llah”, “al-hamdu lillah”, and “Allahu akbar” . That is 100 on the tongue and 1000 in the balance. Who among you can do 2500 bad actions morning and night?’ He was asked, ‘Messenger of Allah, how is it that they are not counted?’ He said, ‘Shaytan comes to one of you while he is praying and reminds him of something he has to do such-and-such and such-and-such, so he does not remember to do it.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 579. When someone gets up from his bed and then goes back to it, he should dust it
1217. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you goes to bed, he should dust his bed with the inside of his lower garment. he should say, ‘In the Name of Allah.’ He does not know what might have come on it after he left it. If he wants to lie down, he should lie down on his right side and say, ‘Glory be to You, my Lord, I have laid down on my side by You and I raise it up by You. If you take my soul, then forgive it. If you release it, then guard over it as You guard over Your righteous slaves.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 580. What to say when you wake up in the night
1218. Rabi’a ibn Ka’b related, “I used to spend the night at the door of the Prophet, may Allah bless him and grant him peace, and I would give him his wudu’ water.” He said, “After a long period of the night had passed, I heard him say, ‘Allah hears whoever praises Him,’ and I heard him say after a long period of the night had passed, ‘Praise be to Allah, Lord of the Worlds.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 581. Someone who goes to sleep with grease on his hand
1219. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, said, “Whoever goes to sleep with grease on his hand before washing it off and is afflicted by something should not blame anyone except himself.”
1220. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who spends the night with grease on his hand and is afflicted by something should not blame anyone but himself.”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 582. Putting lamps out
1221. Jabir ibn ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Lock the doors, tie the water-skins, turn over the vessels, cover the vessels, and put out the lamps. Shaytan does not open a locked door, nor untie a water-skin, nor uncover a vessel. A mouse can cause a house to burn down with its inhabitants inside it.”
1222. Ibn ‘Abbas said, “A mouse came and began to drag the wick. The slavegirl moved to stop it. The Prophet, may Allah bless him and grant him peace, said, ‘Leave it.’ The mouse brought the wick and put it on the mat where he was sitting. It burned a hole in it the size of a dirham. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘When you go to sleep, put out the lights. Shaytan guides things like this and then they burn you.’”
1223. Abu Sa’id said, “The Prophet, may Allah bless him and grant him peace, woke up one night and found that a mouse had taken the wick and climbed onto the roof with it to burn the house down over them. The Prophet, may Allah bless him and grant him peace, cursed it and it became lawful to kill it in the Haram.”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 583. A fire should not be left burning in the house when people go to sleep
1224. Ibn ‘Umar reported that the Prophet, may Allah bless him and grant him peace, said, “Do not leave the fire burning in your house when you go to sleep.”
1225. ‘Umar said, “Fire is an enemy, so beware of it.” He used to go around an put out the fires of his family before he went to sleep at night.
1226. Ibn ‘Umar heard the Prophet, may Allah bless him and grant him peace, say, “Do not leave a fire burning in your houses. It is an enemy.”
1227. Abu Musa said, “A house in Madina burned down with its inhabitants during the night. The Prophet, may Allah bless him and grant him peace, was informed about that and said, ‘Fire is your enemy. When you go to sleep, put out the fires.’”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 584. Seeing the Blessing of Rain
1228. Abu Mulayka related that when it rained, Ibn ‘Abbas said, “Slavegirl! Bring out my saddle and bring my garment. Allah says, ‘We sent down blessed water from the sky. ‘ (50:9)”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 585. Hanging up a whip in the room
1229. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, commanded that whips be hung up in houses.
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 586. Locking the door at night
1230. Jabir ibn ‘Abdullah said that the Messenger of Allah, may Allah bless him and grant him peace, said, “Beware of conversing after the night is still. None of you knows what creatures Allah will send, so lock your doors, tie up the water-skins, cover vessels and put out the lamps.”
Adab Al Mufrad> Book 50 Sleeping and going to bed
chapter 587. Bringing children inside when evening falls
1231. Jabir reported that the Prophet, may Allah bless him and grant him peace, said, “Keep children in until the evening has completely fallen. That time is the hour when the shaytans come out.”
FROM BOOK OF MANNERS
12. The Etiquettes Of Sleeping
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 1: Before Going To Sleep, Close (And Lock) Doors And Extinguish The Fire And Lamps
Jaabir Ibn ‘Abdullah (R.A) related that the Messenger of Allah (Pbuh) said, “At night, when you go to sleep, extinguish the lamps and close (lock) the doors…” [Muslim, 2012]
In another narration, the Prophet (Pbuh) said, “Close the doors and extinguish the lamps, for a mouse might drag the wick and set fire upon the people of the house.” [Bukhaaree, 6259]
And in yet another narration, Ibn ‘Umar (R.A) related that the Prophet (Pbuh) said, “Do not leave the fire [to burn] in your homes when you go to sleep.” [Ahmad, 4501]
Do these commands – which are indeed commands since the Prophet (Pbuh) gave them in the imperative – impart a meaning of compulsory, of recommended, or of plain sound advice, which one does not have to follow? Scholars disagree about the answer to this question.
To better understand the question, we need to recognize that the Prophet (Pbuh) explained the reason why he gave his command: fear that the house will burn down, for he (Pbuh) said: “For a mouse might drag the wick and set fire upon the people of the house.”
Al-Qurtubee said, “From these Ahadeeth we conclude that, when a person spends the night alone in a house and when a fire is burning therein (such as in a fireplace), he should extinguish it before going to sleep; or at least he should take the necessary precautions to avoid the spreading of the fire. And if there is a group of people in the same house, then one of them – most worthy for this duty is the last of them to go to sleep – should extinguish the fire. And whosoever is remiss in this duty has acted contrary to the Sunnah and has refrained from applying it.”
The reason for closing doors before going to sleep is mentioned in a Hadeeth that is related by Jaabir (R.A) “Close doors and mention the name of Allah, for indeed, the Shaitaan (Devil) does not open a closed (locked) door.” [Muslim, 2012] Ibn Daqeeq Al-Ted said, “In closing (and locking) the doors to one’s home, one achieves benefits both of the worldly and religious kind: his life and wealth are protected from evildoers and he is protected from the Shaitaan. The Prophet’s saying, “For indeed, the Shaitaan (Devil) does not open a closed (locked) door,” tells us that the reason why he ordered us to close the doors to our homes is to prevent the Shaitaan from mixing with us. The Prophet (Pbuh) specifically pointed out this benefit because, [as opposed to the other worldly benefits], it is one that can only be known through prophethood (revelation)…”
Question: If one takes the necessary precautions to avoid the spreading of a fire in his home, may it then be said that it is permissible for him to leave the fire and lamps on when he goes to sleep?
Answer: If he is safe from harm, then on the surface at least, what he is doing is okay, because the reason mentioned in the Hadeeth is no longer relevant to his situation. This is because the Prophet (Pbuh) not only gave an order, which by itself must be applied, but he also mentioned the reason why he gave it: so that a mouse does not set fire upon the people of a house. If that reason is no longer relevant – i.e., one doesn’t fear that happening because he takes necessary precautions – then the prohibition is no longer in effect.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter: 2 Performing Ablution (Wudoo) Before Going To Sleep
Al-Baraa Ibn ‘Aazib (R.A) reported that the Prophet (Pbuh) said, “When you go to your bed jto sleep], then perform the same ablution that you perform for prayer…” [Muslim, 2710]
When one goes to sleep, it is recommended and not obligatory to first perform ablution. Ahmad’s narration of the Hadeeth supports this ruling: “When you retire to your bed, while you are in a state of purity…” [Ahmad, 18089]
So if you are already in a state of purity, you do not have to perform ablution over again; the point is for one to go to sleep upon a state of purity, so that if he does die that night, he dies upon that state. Furthermore, when one is upon a state of purity as he goes to sleep, his dreams will be more truthful and the Shaitaan will be less able to harm him or frighten him during his sleep.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 3: Dusting Off The Bed Before Lying Down On It
It is from the Prophet’s Sunnah that, before lying down on his bed to go to sleep, he (Pbuh) would dust off his mattress with the side of his lower garment three times. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “When one of you retires to his bed, then let him dust off his bed with the side of his lower garment, for indeed, he does not know what came on it after he left it [the last time]…”
Another narration of the Hadeeth is worded thus: “When one of you goes to his bed, then let him dust it off three times with the side of his garment…” Muslim related the Hadeeth with this wording: “Then let him take his lower garment, and with it, dust off his bed; and let him mention Allah’s name, for indeed, he does not know what came on his bed after he last left it.” And finally, At-Tirmidhee related it with this wording: “When one of you stands up from his bed and then later returns to it, then let him dust it off…” [Muslim, 2714] From these narrations, we learn a number of benefits and rulings. First, it is recommended to dust off a mattress before lying down on it to go to sleep. Second, one should dust the mattress off three times. Third, as one is dusting it off, one should mention Allah’s name. Fourth, when one is already on his bed but then gets up, it is recommended for him to dust it off another time when he returns; why one should dust it off a second time is explained in one of the aforementioned narrations: “For indeed, one of you does not know what came on it after he [last] left it.” Finally, one should use the inside of his lower garment. Though scholars have given different opinions in the matter, the Prophet (Pbuh) did not specifically mention the wisdom behind using the lower garment as opposed to one’s hands or upper garment, for example. But as always in the Shariah, the application of any given ruling that is legislated in the Qur’an or Sunnah does not hinge upon our knowledge of the wisdom behind that ruling. So whenever a Hadeeth is authentically related, we must apply the ruling it imparts, even if we don’t know the wisdom behind it. It is a question of submission, a fundamental basis in the religion that we must all adhere to.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 4 : Sleep On Your Right Side And Place Your Cheek On Your Right Hand
AI-Baraa Ibn ‘Aazib (R.A) related that the Prophet (Pbuh) said, “When you go to your bed, then perform the same ablution that you perform for prayer, and then lie down on your right side…”
In another Hadeeth, Hudhaifah (R.A) said, “When the Prophet (Pbuh) would go to his bed at night, he would place his hand underneath his cheek…” And the following is from Ahmad’s narration of the Hadeeth: “When he would retire to his bed, he would place his right hand under his cheek…” [Ahmad, 22733]
Two benefits of sleeping on one’s right side are that it helps a person wake up with energy and that, when compared to sleeping on one’s left side, less weight is put on the heart.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 5: Reciting Something From The Qur’an
It was from the Prophet’s guidance that he would not go to sleep until he first read something from the Qur’an. When a Muslim recites the Qur’an before going to sleep, he becomes protected from Shaitaan and his dreams become truer in their meanings. In regards to this issue, many narrations are related from the Prophet (Pbuh) here, we will mention some of those narrations and certain of the verses and chapters that one should read before going to sleep:
a) Recitation of the throne verse (Aayatul-Kursee):
We learn about the importance of reading the Throne Verse before going to sleep from the well-known narrative of Abu Hurairah (R.A); it relates how, on three consecutive nights, he caught a thief stealing from Zakaat wealth. When Abu Hurairah (R.A) decided on the third night to take the man prisoner and escort him to the Prophet (Pbuh) the man said, “Let me teach you words, through which Allah will cause benefit to befall you.” Abu Hurairah (R.A) asked, “And what are they?” He said, “When you retire to your bed, then recite the Throne Verse (Aayatul-Kursee): “Allah! Laa ilaha ill Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists” (Qur’an 2:255),
until you complete the verse; for indeed, you will [in consequence] continue to have a protector over you from Allah, and no Shaitaan (devil) will come near you until the morning.” Abu Hurairah (R.A) later related, “And so I let him go, and in the morning, the Messenger of Allah (Pbuh) said to me, “What did your prisoner do last night?’
I said, ‘0 Messenger of Allah, he claimed that he would teach me words, through which Allah would cause benefit to befall me.’ He (Pbuh) said, What were they?’
I said, ‘He said to me: when you retire to your bed, then recite the Throne Verse from its beginning until you complete the Verse: “Allah! Laa ilaha ill Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists) (Qur’an 2:255).
‘And he said to me: You will continue to have a protector over you from Allah, and no Shaitaan will come near you until the morning – and they (the Companions (R.A)) were more ardent than anyone else in [doing] good.’ The Prophet (Pbuh) then said, “Verily, he told you the truth, though he is a liar. 0 Abu Hurairah, do you know who was speaking to you for the last three nights?”
Abu Hurairah (R.A) answered, “No.” The Prophet, said, “That was Shaitaan.” [Fathul-Baaree, 4:569]
b) Recitation of “the purity” Chapter and Al-Mu’ awwadhatain (a title that refers to both “the daybreak” Chapter and “mankind” Chapter)
Every night when he would go to sleep, the Prophet* would recite these three chapters of the Qur’an: “The Purity” Chapter, “The Daybreak” Chapter, and “Mankind” Chapter – the three last chapters (Soorahs) of the Qur’an. After reciting them, he would then blow into his hands; the word for ‘blow’ in ‘Aaisha’s narration is Nafth. Nafth is lesser in degree than spitting, which always involves saliva, and so it resembles blowing more closely than anything else, perhaps with a small amount of spittle; however, it has also been said that Nafth is the same thing as spitting. Whatever the case may be, the Prophet, would blow into his hands, and then wipe his hands over as much of his body as he was able to, and then he would repeat the process two more times. The following is the Hadeeth which describes this practice; in it, ‘Aaisha (R.A) the Mother of the Believers, said, “When the Prophet (Pbuh) would retire to his bed every night, he would gather his hands together and then blow into them. Then he (Pbuh) would read in them, “Say (0 Muhammad (Pbuh)): “He is Allah, the One”, “Say: “I seek refuge with (Allah) the Lord of the day-break), and “Say: “I seek refuge with (Allah) the Lord of mankind”.
Then he (Pbuh) would wipe them over as much of his body as he was able to, beginning with them over his head, his face, and the front part of his body. He (Pbuh) did that three times.” [Bukhaaree, 5017] ‘Aaisha (R.A) pointed out that the Prophet (Pbuh) would perform this practice every single night; therefore, we should strive to do the same.
Related Issue: The practice described above is not limited to when one goes to sleep; instead, when one becomes sick, it is also recommended for him to read the three chapters, blow into his hands, and then wipe them over his body. Bukhaaree related the following saying of ‘Aaisha (R.A): “Whenever the Prophet (Pbuh) fell ill, he (Pbuh) would blow on his own self with Al-Mu’awwidhaat (referring to “The Daybreak” and “Mankind” Chapters, but pointing as well to “The Purity” Chapter), and after doing that, he (Pbuh) would wipe [over his body or over the part of his body that was ailing] with his hand. And when he fell ill with the illness that led to his death, I began to blow on his person with Al-Mu’awwidhaat, which he (Pbuh) would blow (with), and I would wipe after doing that with the hand of the Prophet (Pbuh).” [Muslim, 2192]
c) Recitation of “Al-Kaafiroon,” indicating one’s renunciation of shirk (Associating partners with Allah in worship)
Farwah Ibn Nawful related from his father, Nawfal (R.A) that the Prophet (Pbuh) said to him, “Recite: “Say: (0 Muhammad (Pbuh) to these Mushrikoon and Kaafiroon):
“0 Al-Kaafiroon (disbelievers in Allah, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar, etc.)!}. Then go to sleep at its end, for indeed, it is [an indication of one’s] freedom from Shirk (Associating partners with Allah in worship) (i.e., the person who recites it before going to sleep absolves himself from the gravest of sins: Shirk).” [Ad-Daarimee, 1755]
d) Reciting “Tabaarak” Chapter and “Alif-Laam-Meem, Tanzee-lus-Sajdah”
Jaabir (R.A) said, “The Messenger of Allah (R.A) would not sleep until he read ‘AlifLaam-Meem Tanzeel As-Sajdah’ and ‘Tabaarakalladhee Biyadihil-Mulk (The Dominion Chapter).'”[Bukhaaree, 1027]
Related Issue: There is a narration that encourages Muslims to consistently recite “The Dominion” Chapter. Abu Hurairah related that the Prophet (Pbuh) said, “A Soorah (Chapter) from the Qur’an, which has thirty verses, intercedes for its Saahib (the person who recites it frequently, reflects upon it, and applies its meanings) until he is forgiven: ‘finessed be He in Whose Hand is the dominion) (i.e., ‘The Dominion’ Chapter).” [Abu Daawood, 1400]
e) Recitation of the last two verses from “The Cow (Al-Baqarah)” Chapter
Abu Mas’ood Al-Badree (R.A) related that the Messenger of Allah (Pbuh) said, “As for the last two verses of Soorah Al-Baqarah (‘The Cow’ Chapter), whoever reads them at night, then they suffice him.” [Muslim, 807]
In what sense are they sufficient for him? An-Nawawee said, “It has been said that ‘suffice him’ means that they are sufficient for him, so that he does not have to stand up at night to pray (voluntary units of prayer, because he will receive a similar reward); it has also been said that it means protection from Ash¬Shaitaan (the Devil); and it has also been said that it means protection from illnesses. And all of these interpretations are plausible.”
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 6: Reading Certain Supplications And invocations
It was also from the Prophet’s guidance that he (Pbuh) would make certain supplications at the end of the night; every Muslim should read them and remember Allah (Pbuh) before going to sleep, for in a narration related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “Whoever lies down without remembering Allah Ta’aalaa (The Exalted) during the period that he lies down, then that [time lost] will be a cause of regret for him on the Day of Resurrection. And whoever sits down without remembering Allah ‘Azza Wa-fall (to Him belongs Might and Majesty) during the period that he sits down, then that [time lost] will be a cause of regret for him on the Day of Resurrection.” [Abu Daawood, 5059]
Upon contemplating the various nighttime supplications of the Prophet (Pbuh) one should appreciate the wonderful and profound meanings contained in them. In those supplications, the Prophet (Pbuh) mentioned At-Tawheed and its various categories; expressed his poverty before Allah (Swt) asked Allah fit to forgive him, to accept his repentance, and to protect him from punishment in the Hereafter; took refuge with Allah from Ash-Shaitaan (the Devil); praised and thanked Allah for His favors; and expressed many other beautiful meanings. For the benefit of anyone who wants to increase in goodness, here are some of the invocations that the Prophet (Pbuh) supplicated with before going to sleep:
a) The saying: “0 Allah, protect me from Your punishment on the day Your servants are resurrected.” Hafsah (R.A) wife of the Prophet (Pbuh) said, “Whenever he (the Prophet (Pbuh)) wanted to sleep, he would place his right hand underneath his cheek, after which he would say: “0 Allah, protect me from Your punishment on the day Your servants are resurrected (Three times).”[Ahmad, 25926]
b) The saying: “In Your name, 0 Allah, I live and die.” Hudhaifah Ibn A1-Yamaan (R.A) said, “When the Prophet (Pbuh) would retire to his bed, he (Pbuh) would say, “In Your name, 0 Allah, I live and die… “[Ahmad, 22760]
c) The saying: “0 Allah, verily You have created my soul and You shall take its life…” ‘Abdullah Ibn ‘Umar (R.A) once ordered a man to say the following words upon going to sleep: “0 Allah, verily You have created my soul and You shall take its life, to You belongs its life and death. If you should keep my soul alive, then protect it, and if You should take its life, then forgive it. 0 Allah, I ask You to grant me good health.” A man asked ‘Abdullah (R.A) “Did you hear this from ‘Umar (R.A) (‘Abdullah’s father)?” ‘Abdullah (R.A) said, “From one who is better than ‘Umar (R.A) – from the Messenger of Allah (Pbuh). [Muslim, 2712]
d) The saying: “In Your name, my Lord, I lie down and in Your name I rise…” Abu Hurairah related that the Messenger of Allah (Pbuh) said, “When one of you retires to his bed, then let him dust off his bed with the side of his lower garment, for indeed, he does not know what came on it after he left it [the last time]. Next, let him lie down on his right side, and then let him say, “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.” [Muslim, 2714]
e) The saying: “0 Allah, Lord of the seven heavens, the earth, and the exalted throne…” Abu Hurairah (R.A) said, “The Messenger of Allah (Pbuh) would command us to say [the following] upon retiring to our beds: “0 Allah, Lord of the seven heavens, the earth, and the exalted throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawrah, the Injeel, and the Furqaan (One of the many names of the Qur’an; it means: The Criterion which distinguishes between truth and falsehood), I take refuge in You from the evil of every beast You shall seize by the forelock. 0 Allah, You are The First, so there is nothing before You, and You are The Last, so there is nothing after You. You are Ath-Thaahir (Indicates the greatness of His attributes and the insignificance of every single creation in respect to His greatness and Highness, for He is above all of His creation as regards His essence and attributes), so there is nothing above You and You are Al-Baatin (Indicates His awareness and knowledge of all secrets, of that which is in the hearts and the most intimate of things, just as it indicates His closeness and nearness to all in a manner which befits His majesty), so there is nothing closer than You. Settle our debt for us and spare us from poverty.” [Muslim, 2713]
f) The saying: “0 Allah, Creator of the heavens and the earth…” Abu Hurairah (R.A) reported that Abu Bala. As-Siddeeq (R.A) said, “0 Messenger of Allah, command me with words I should say in the morning and in the evening.” The Prophet (Pbuh) said, “Say: 0 Allah, Creator of the heavens and the earth, Knower of the seen and the unseen, Lord and Sovereign of all things, I bear witness that none has the right to be worshipped except You. I take refuge in You from the evil of my soul and from the evil and shirk (to associate partners with Allah in worship) of the devil.”
The Prophet (Pbuh) said, “Say them (these words) in the morning, in the evening, and when you retire to your bed.”[Abu Daawood, 5067]
g) The saying: “All praise is to Allah, Who has fed us and gave us drink, and Who is sufficient for us and has sheltered us…” Anas (R.A) related that upon retiring to his bed, the Messenger of Allah (Pbuh) would say: “All praise is to Allah, Who has fed us and gave us drink, and Who is sufficient for us and has sheltered us, for how many have none to suffice them or shelter them.” [Muslim, 2710]
h) To make At-Tasbeeh and At-Tahmeed 33 times each, and to make At-Takbeer 34 times ‘Alee (R.A) related that Faatimah (R.A) complained about her hand and [the sores] it received in working the hand mill. She went to the Prophet (Pbuh) in order to ask him to provide her with a servant, but since she didn’t find him at his home, she mentioned her situation and request to ‘Aaisha (R.A). When the Prophets returned home, ‘Aaisha (R.A) informed him about her meeting with Faatimah (R.A). ‘ Alee (R.A) later related, “He (the Prophet (Pbuh) then came to us, and by then we were lying down [to sleep]. I made a move to stand up, and he (Pbuh) said, ‘Remain where you are,’ after which he sat between us until I felt the coldness of his feet on my chest. He (Pbuh) then said, “Shall I not guide you to that which is better for you than a servant: When you both retire to your bed or lie down [to go to sleep], then Kabbiraa (i.e., say, ‘Allahuakbar,’ Allah is the Greatest) 33 times (in other narrations, he 0, said, ’34 times’), Sabbaihaa (i.e., say, ‘Subhaanallah,’ How perfect Allah is!) 33 times, and Ihmidaa (i.e., say, ‘Alhamdulillah,’ All praise is to Allah) 33 times. Doing this is better for you than [for you to have] a servant.”[Muslim, 2727]
i) The saying: “In Your name, 0 Allah, I lie down; 0 Allah, forgive me my sin…” Abu Zuhair Al-Anmaaree (R.A) related that, whenever the Messenger of Allah (Pbuh) would lie down on his bed at night, he would say, “In Your name, 0 Allah, I lie down; 0 Allah, forgive me my sin, drive away and humiliate my Shaitaan (devil), help free my soul from all rights that are upon me (by forgiving me for the deeds I did which did not please You), and make me join the gathering of the highest company of angels.”[Abu Daawood, 5054]
j) The saying: “I take refuge in the perfect words of Allah from His anger and punishment…” for a person who becomes frightened during his sleep. ‘Amr Ibn Shu’aib related from his father, who related from his father that the Messenger of Allah (Pbuh) would teach his Companions (R.A) words to say when they became frightened or terrified: “I take refuge in the perfect words of Allah from His anger and punishment, and from the evil of His servants, and from the madness and appearance of devils.”
Ahmad related the Hadeeth with this wording: “The Messenger of Allah (Pbuh) would teach us words to say when we [wake up from] sleep in a state of fear: ‘I take refuge in the perfect words of Allah…'” [Abu Daawood, 3893]
k) The saying: “0 Allah, I submit my soul unto You, and I entrust my affair unto You…” Al-Baraa Ibn ‘Aazib (R.A) related that the Prophet (Pbuh) said, “When you go to your bed, then perform the same ablution that you perform for prayer; then lie down on your right side; and then say: ‘0 Allah, I submit my soul unto You, and I entrust my affair unto You, and I totally rely on You, in hope and fear of You. Verily there is no refuge nor safe haven from You except with You. I believe in Your Book which You have revealed and in Your Prophet whom You have sent.’ If you die on that night, then you will be upon Al-Fitrah (Al-Haafiz Ibn Hajr said that Al-Fitrah here means ‘the Religion of Islam’). And make them the final [words] you speak…”[Muslim, 2710]
Related Issue: Shaddaad Ibn Aous (R.A) reported that the Prophet (Pbuh) said, “The Chief of Al-Istighfaar (Invocations with which one invokes Allah (Swt) to forgive him) is for you to say: ‘0 Allah, You are my Lord; none has the right to be worshipped but You. You created me, and I am Your slave. I am upon Your covenant and promise as much as I am able to be. I seek refuge with You from the evil of what I have done. I completely acknowledge to You Your favor upon me, and I completely acknowledge my sin, so forgive me, for verily, none forgives sins except You.’ Whoever says them (these words) during the day, believing with certainty in them (i.e., sincerely saying them, believing with certainty that what one is saying is true, etc.), and then dies on that day before the evening arrives, then he is from the people of Paradise. And whoever says them in the night, believing with certainty in them, and then dies before the morning, then he is from the people of Paradise.’ [Ahmad, 16666]
This invocation is from Allah’s countless favors upon His believing slaves: a small deed, which requires a small effort -yet immense rewards. Therefore, no Muslim should fail to say this supplication every day and night; and a Muslim must be sure to fulfill its condition, ‘believing in them,’ so that he may achieve Paradise, whose width is as vast as the heavens and the earth. 0 Allah, we ask you to make us from the dwellers of Paradise, those with whom You are pleased, those who You make pleased, Aameen.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 7: Dreams: What One Should Say And Do Upon Seeing A Nightmare Or A Dream That Pleases Him (One That Has A Good Meaning)
There are two kinds of dreams: the good dream, which is from Allah (Swt) and the evil dream – one that contains evil meanings or one that is a nightmare – which is from Ash-Shaitaan (the Devil). Abu Qataadah reported that the Prophet (Pbuh) said, “The good dream is from Allah, and Al-Hulm (evil dream: one that is a nightmare or that contains evil meanings) is from Ash¬Shaitaan (the Devil). So if one of you sees an evil dream that he is afraid of, then let him spit to his left and take refuge with Allah from its evil, for then it will not harm him.” [Muslim, 2261]
Through another chain, Bukhaaree related the same Hadeeth with this wording: “So whoever sees something that he dislikes, then let him lightly spit to his left three times, and let him seek refuge [with Allah] from Ash-Shaitaan (the Devil).” Muslim related it thus: “The good dream is from Allah, and the evil dream is from the Shaitaan. So whoever sees a dream and dislikes something from it, then let him lightly spit to his left, and let him take refuge with Allah from the Shaitaan, and then it (the dream) will not harm him. And he should not inform anyone about it. But if he sees a good dream, then let him rejoice, and let him inform no one save those whom he loves.” Muslim also related the following from the Hadeeth of Jaabir (R.A): “Then let him spit to his left three times, and let him seek refuge with Allah from the Shaitaan three times. And let him turn away from the side he was upon (so if he was lying on his left side, he should turn around and lie down on his right side).” [Muslim, 2262] Muslim also related the following, which is from the Hadeeth of Abu Hurairah (R.A) “So if one of you sees what he dislikes, then let him stand and pray; and he should not inform any person about it.” [Muslim, 2263]
Through the various chains of the Hadeeth, there are a number of lessons one can learn:
1) A dream can be either good or evil, the former being from Allah (Swt) and the latter (which is called ‘ Hulm’) from Ash-Shaitaan.
2) A person who sees a good dream should rejoice and hope for good to befall him.
3) When one sees a good dream, he is receiving glad tidings from Allah (Swt) and he should inform no one about the dream except for those whom he loves.
4) When one sees a dream he dislikes, it is recommended for him to spit three times to his left and to seek refuge with Allah (Swt) from the accursed Shaitaan and from the evil of the dream. It is best to do that three times. Next, he should turn sides, and it is even better if, instead of continuing to sleep, he stands up and prays. If he takes all of these steps, or at least some of them – since certain narrations mention only some of them – the dream will not harm him. And finally, he must not inform anyone about what he saw.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 7: It Is Disliked For One To Sleep On His Stomach
Tafkhah Al-Ghaffaaree (R.A) was from the people of As-Suffah, poor Companions (R.A) who stayed in the Masjid, eating and sleeping there. He (R.A) said, “While I was sleeping in the Masjid at the end of the night, a person came to me. I was [at the time] sleeping on my stomach; the [one who came] then moved me with his foot and said, ‘Rise, for Allah hates this position of lying down.’ I then raised my head, and there was the Prophet -1*„ standing over my head.”[At-Tirmidhee, 2768] Ibn Maajah related it with this wording: “What is the matter with you that you are sleeping like this? This is a kind of sleeping that Allah dislikes – or that Allah detests.” This Hadeeth clearly prohibits the act of sleeping face down, on one’s stomach; Allah (Swt) hates this position of lying down, or at the very least -according to the second narration – dislikes it; and we must avoid all that is disliked by Allah (Swt). As for why it is a disliked position of lying down, Abu Dharr (R.A) said in another narration, “The Prophet (Pbuh) passed by me while I was lying down on my stomach. He (Pbuh) then struck me with his foot and said, “0 Junaidab, this is nothing other than the lying-down position of the dwellers of the Hellfire.” [Ibn Maajah, 3724]
With this Hadeeth in mind, it becomes clear that the reason behind the Karahaa (i.e., the deed being ‘Makrooh,’ or disliked) is that one resembles the dwellers of the Hellfire when one lies down on his stomach.
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 9: It Is Disliked To Sleep On A Roof That Does Not Have A Fence Or Wall Or Anything Similar To Prevent One From Falling
‘Alee Ibn Shaibaan (R.A) related that the Prophet (Pbuh) said, “Whoever spends the night on the roof of a house that does not have a screen (in another narration, ‘that does not have rocks’; the meaning is the same: rocks, a screen, a wall, a fence, or anything that prevents a person from falling), then he is freed from safety (or from guarantee; i.e., he has no safety or guarantee, and he will have to face the consequences of his action).”
Ahmad related it thus: “Whoever spends the night on top of a wall (or fence) or on top of a house with nothing around it (i.e., around the roof) to prevent his leg [from falling], then he is freed from safety (or from guarantee; i.e., he has no safety or guarantee, and he will have to face the consequences of his action…” [Bukhaaree, 1192] Fadlullah Al-Jeelaanee said, “…A person must not be remiss in taking the commonsense, necessary steps to bring about that which is beneficial and to ward off that which is harmful, and the aforementioned Hadeeth proves this point. When one sleeps on a roof that has no barrier on its sides, he has not taken reasonable steps to ward off harm, for a person might turn over in his sleep (if he is sleeping near the edge) [and fall down] or he might stand up and walk while being drowsy or in a state of near-sleep, whereby he will continue to walk until he falls off; such a person should have taken the reasonable step of not sleeping on that roof. By sleeping there, he placed himself in danger.
In contrast to such a person is one who mentions Allah’s name, places his trust in Him, and takes commonsense steps to avoid harm. Either Allah (Swt) will protect him, reward him for any harm that befalls him by making that harm an expiation for his sins, or raise him in ranking. If one dies after having taken reasonable, commonsense steps to avoid harm and danger, then he dies a martyr – as is related about the person who falls [from a high altitude] or who drowns. But a person who is remiss in taking reasonable, commonsense steps to avoid harm is not in Allah’s Dhimmah (i.e., he does not have what is mentioned above for a person who takes those steps): if harm befalls him, he is not rewarded; if he dies, he is not a martyr; in fact, it is feared that he is considered as one who commits suicide. And Allah (Swt) knows best what is right.”
Book of Manners> Book 12 The Etiquettes Of Sleeping
Chapter 10: What One Should Say When He Wakes Up From Sleep
Upon waking up from sleep, one should recite a number of invocations as well as verses from the Qur’an, all of which are detailed in the Prophet’s Sunnah. Here, we will mention a few of them:
a) The saying, “None has the right to be worshipped except Allah, alone without associate, to Him belongs sovereignty and praise…” ‘Ubaadah Ibn As-Saamit reported that the Prophet (Pbuh) said, “Whoever wakes up from the night and then says, ‘None has the right to be worshipped except Allah, alone without associate, to Him belongs sovereignty and praise, and He is over all things wholly capable. How perfect Allah is, and all praise is for Allah, and none has the right to be worshipped except Allah, Allah is the greatest, and there is no power or might except with Allah,’ and then says, ‘0 Allah, forgive me,’ or supplicates – [then] he will be answered. And if he performs ablution and prays, his prayer will be accepted.” [Bukhaaree, 1154]
b) Reciting the last ten verses of “The Family Of Imran” Chapter. This practice is related by Ibn ‘Abbaas (R.A) who mentioned it while he was giving an account of a night he spent in the home of his aunt, Maymoonah (R.A) “…At midnight, or just before, or just after, the Messenger of Allah (Pbuh) woke up. He (Pbuh) sat down and wiped the sleep off his face with his hand. He (Pbuh) then recited the last ten verses from the ‘Family of Imran Chapter. Next, he stood near a hanging canteen, from which he made ablution, performing it well. He A then stood up and prayed…”[Muslim, 763]
c) The saying: “All praise is for Allah, Who gave us life after having taken it from us and unto Him is the resurrection.” Hudhaifah Ibn Al-Yamaan said, “When the Prophet (Pbuh) would retire to his bed, he (Pbuh) would say, “In Your name, 0 Allah, I live and die.’ And when he (Pbuh) would rise up, he 0, would say, ‘All praise is to Allah, Who gave us life after having taken it from us and unto Him is the resurrection.” [Ahmad, 22760]
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