Proper Islamic sleeping etiquette

1. Islamic Sleeping Etiquette
(All images contained within this document are designed in a manner
that is not intended to recreate the creation of Allah!)
In the Name of Allah, Most Gracious, Most Merciful!
PRIOR TO ENTERING ONE'S SLEEPING QUARTERS:
Before one retires to their bedroom for sleep, they should
ensure that all utensils have been put away, all food dishes are
adequately covered, all doors have been closed, and that all
lights are turned off; especially, those lights which have a
real fire source, such as candles.

2. The evidence for this ruling is a hadith collected by Bukhari
that was narrated by Jabir bin Abdullah who reportedly said:
"The Prophet (P.B.U.H.) said, '(At bedtime) cover the utensils,
close the doors, and put out the lights, lest the evil creature
(the rat) should pull away the wick and thus burn the people of
the house.’” Likewise, another hadith in the collection of
Bukhari that was narrated by Jabir bin Abdullah reports:
“Allah's Apostle (P.B.U.H.) said, ‘when night falls (or when it
is evening), stop your children from going out, for the devils
spread out at that time.

3. But when an hour of the night has passed, release them and close
the doors and mention Allah’s Name, for Satan does not open a
closed door.
Tie the mouth of your water-skin and mention Allah’s Name; cover
your containers and utensils and mention Allah's Name. Cover
them even by placing something across it, and extinguish your
lamps.’”
It is also important to note that whenever possible, it is
encouraged in Islam that one should refrain from going to sleep
prior to performing their Isha salat. Furthermore, it is
strongly encouraged that one should avoid any unnecessary
fraternizing and go to sleep immediately after the Isha salat.

4. Doing so will ensure that one obtains adequate sleep which will
enable them to easily wake up for the Fajr salat. The evidence
for this ruling is the hadith of Bukhari wherein Abu Barzah al-
Aslami reportedly said: “The Prophet (P.B.U.H.) used to prefer
to delay Isha, and he did not like to sleep before it or talk
after it.”
PRIOR TO REMOVING ONE'S CLOTHES:
While inside of the bedroom and prior to removing their
clothing, one should say “Bismillah.” The evidence for this
directive is the hadith of Tirmidhi wherein Anas narrated that
the Prophet (P.B.U.H.) reportedly said, “When a person undresses
for the purpose of relieving himself, bathing, or having relations with
his spouse then the shaytan interferes and plays with his or her

5. private parts. But if he or she says Bismillah before taking off the
clothes, then this serves as a barrier and safety against the shaytan
and jinn.” Likewise, the sunnah method of removing one's clothing
is detailed in a hadith of Bukhari, under the chapter on
clothing, which reads as follows: “When wearing one's trousers,
first put on the right leg, then the left one. When putting on a
kurta or shirt, first put on the right sleeve and then the left
one. The same procedure should be followed when wearing a vest.
When wearing a shoe, first put on the right shoe. When removing
any garment or shoe, first remove the left, then the right. This
is the sunnah method when removing any garment from the body.”
Thereafter, ghusl or some other form of purification should be
made.
The evidence for this ruling is a hadith collected by Tabarani
wherein Ibn Abbas reportedly said: “Allah's Messenger (P.B.U.H.)
said: ‘Purify these bodies and Allah will purify you, for there

6. is no slave who goes to sleep in a state of purity but an Angel
spends the night with him, and every time he turns over, [the
Angel] says, 'O Allah! Forgive Your slave, for he went to bed in
a state of purity.’”
INSIDE OF THE BEDROOM AND BEFORE ENTERING THE BED:
Once inside of the bedroom, one should wipe their bed with
a garment before lying on it. Using one’s bare hand should only
be done in those instances wherein one does not have anything to
wipe the bed with. This is done to free the bed surface of
anything harmful; i.e., snakes, scorpions, poison, etc. The
evidence for this ruling is found in a hadith collected by
Bukhari wherein Abu Huraira reported: “The Prophet (P.B.U.H.)
said, ‘when anyone of you goes to bed, he should dust it off
thrice with the edge of his garment, and say: Bismika Rabbi
wada’tu janbi, wa bika arfa’hu. In amsakta nafsi faghfir laha,
wa in arsaltaha fahfazha bima tahfaz bihi‘ibadaka-s-salihin.’”

7. Furthermore, another narration from Abu Huraira in the
collection of Imam Muslim reports: “Allah's Messenger (P.B.U.H.)
reportedly said: ‘When any one of you goes to bed, he should
take hold of the hem of his lower garment and then should clean
(his bed) with it and should then recite the name of Allah for
he himself; because, he does not know what harmful thing was
left behind for him on his bed...’”

8. THE AWRAH OF A MUSLIM INSIDE OF THE BEDROOM:
The awrah of a Muslim must remain covered in all
circumstances except when necessary, such as during a medical
examination, when bathing, having intercourse, relieving
oneself, etc. However, in the absence of any of the above
mentioned or related exceptions one should adequately cover
their awrah. Therefore, a person should not lay in a bed totally
exposing their awrah by being completely naked without a valid
reason. The reasons being, by sleeping totally naked, one does
not know if their genitalia will become inadvertently exposed to
an onlooker who happens to enter their bedroom. Nevertheless, a
woman is permitted to roam freely within her home/bedroom
without having her awrah fully covered; i.e., hijab is not
required in front of mahram men such as her husband, son, etc.

9. The evidence for this ruling is a hadith collected by Tirmidhi
wherein Bahz ibn Hakeem narrated from his father, from his
grandfather, who reportedly said: “O Messenger of Allah
(P.B.U.H.), what should we do about our awrahs?’ He said, ‘Guard
your awrah except from your wives and those whom your right hand
possesses (concubines).’ He asked, ‘What about when a man is
with another man?’ He said, ‘If you can manage not to let anyone
see it, then do that.’ He asked, ‘What if one of us is alone?’
He said, ‘Allah is more deserving that you should feel shy
before Him.’”
THE SLEEPING POSITIONS OF A MARRIED COUPLE:
A married couple may either lie-down cuddled together or sleep
separated, as if one were sleeping alone. The permissibility of

10. this ruling is evident from the hadith of Bukhari wherein Ibn
Abu Mulaika reportedly said: “Aisha said, ‘The Prophet
(P.B.U.H.) died in my house on the day of my turn while he was
leaning on my chest closer to my neck...’”
This fact is evident from Surah Al-Baqarah (2:223) of the Quran
which reads: “Your wives are as a tilth unto you; so approach
your tilth when or how ye will.....” However, it is important to
note that in instances wherein a husband has more than one wife,
even though Allah permits him the right to have up to four
wives, he is not permitted to engage in sexual intercourse with
his wives simultaneously.

11. This fact is evident from the hadith of Imam Muslim wherein
Abd al-Rahman, the son of Abu Said al-Khudri, reported from his
father: “The Messenger of Allah (P.B.U.H.) said: ‘A man should
not see the private parts of another man, and a woman should not
see the private parts of another woman, and a man should not lie
with another man under one covering, and a woman should not lie
with another woman under one covering.’” Furthermore, a similar
narration is found in a hadith from the collection of Abu Dawud
wherein Abu Said al-Khudri reportedly said: “The Prophet
(P.B.U.H.) said: ‘A man should not look at the private parts of
another man, and a woman should not look at the private parts of
another woman. A man should not lie with another man without
wearing lower garment under one cover; and a woman should not

12. lie with another woman without wearing a lower garment under one
cover.’”
It is also important to note that Ibn Qudaamah (al-Mughni,
8/137) is reported to have said: “If two wives agree to live
together in one house, this is permissible; nevertheless, they
each have the right to their own house. However, they may
forfeit that right. Similarly, the wives may even agree to let
their husband sleep between them in one bed. Consequently,
whenever he has intercourse with one of them, it is not
permissible to do so while the other is in the bedroom. To do so
is vile and despicable, and the act does not become permissible
even if all parties were to agree to it.”

13. Lastly, while on the subject of looking at the private
parts, even though the above mentioned ahadith of Abu Said al-
Khudri explicitly prohibit two women from simultaneously being
under the same covering without wearing an undergarment
(exposing their private parts to the other), a husband however,
is permitted to either have intercourse with his wife under a
covering or with her body totally exposed to him. This fact is
evident from a hadith in the collection of Abu Dawud that was
narrated by Muawiyah ibn Haydah who reportedly said: “I asked
the Prophet (P.B.U.H.), which of our privacy can be shown? The
Prophet (P.B.U.H.) said, ‘Keep your privacy hidden except before
your wife and what your right hand possesses.’”
RECOMMENDED QURANIC RECITATIONS AND DUAHS TO MAKE PRIOR TO GOING
TO SLEEP:
Supplicating to Allah before sleeping is crucial in Islam
because one does not know if they will wake up to see another
day. At the time of death, the soul departs from the body and is
taken by Allah. This movement of the soul from the body also
occurs at the time of sleep; thus, sleep is referred to as the
weaker form of death because the soul is returned when an
individual wakes up. This fact is evident from Surah Al-Zumar
(39:42) of the Quran which reads: “It is Allah that takes the
souls (of men) at death: and those that do not die (He takes)

14. during their sleep: those on whom He has passed the decree of
death He keeps back (from returning to life) but the rest He
sends (to their bodies) for a term appointed. Verily in this are
Signs for those who reflect.”
SURAH AL-BAQARAH:
Since one does not know if their soul will be returned to
their body after falling asleep, an individual should seek
Allah’s protection by reciting the Quran and authentic Prophetic
duahs that are designed for this purpose. Therefore, one should
comply with the recommendation of Prophet Muhammed (P.B.U.H.)
and recite Ayatul-Kursi (2:255) and the last two verses of Surah
Al-Baqarah (2:285 - 2:286) of the Quran which reads: “Allah!
There is no God but He, the living the Self-subsisting, Eternal.
Neither slumber can seize him nor sleep. His are all things in
the heavens and on earth. Who is there that can intercede in His
presence except as He permits? He knows what (appears to his
creatures as) before or after or behind them. Nor shall they
compass aught of his knowledge except as He wills. His throne
doth extend over the heavens and the earth and He feels no
fatigue in guarding and preserving them; for He is the Most High
the Supreme (in glory).” (2:255)
“The Apostle believeth in what hath been revealed to him
from his Lord as do the men of faith. Each one (of them)

15. believeth in Allah His angels His books and His Apostles ‘We
make no distinction (they say) between one and another of His
Apostles.’ And they say: ‘We hear and we obey; (We seek) Thy
forgiveness Our Lord and to Thee is the end of all journeys.’”
(2:285) “On no soul doth Allah place a burden greater than it
can bear. It gets every good that it earns and it suffers every
ill that it earns. (Pray): ‘Our Lord! Condemn us not if we
forget or fall into error; our Lord! Lay not on us a burden like
that which Thou didst lay on those before us; Our Lord! Lay not
on us a burden greater than we have strength to bear. Blot out
our sins and grant us forgiveness. Have mercy on us. Thou art
our Protector; help us against those who stand against faith.’”
(2:286) The evidence for this ruling is the hadith of Tirmidhi
that was narrated by Ayfa ibn Abdul Kila’i who reportedly said:
“Ayfa’ told of a man who asked Allah’s Messenger (P.B.U.H.)
which surah of the Qur’an was greatest and was told that it was
‘Say, He is Allah, One (Al-Ikhlas).’ He asked which verse of the
Qur’an was greatest and was told that it was the Throne Verse,
“Allah, there is no god but He, the Living, the Eternal (Surah
2:255).” He asked Allah’s Prophet which verse he would like to
bring good to him and his people and was told, “The end of Surat
Al-Baqarah (2:285 – 2:286), for it is one of the treasures of
Allah’s mercy from under His throne, which He gave to these
people, and there is no good in this world and the next, which

16. it does not include.” Futhermore, a hadith collected by Bukhari
that was narrated by Abu Hurairah reads: “...The Prophet
(P.B.U.H.) said, ‘By reciting it (Ayatul-Kursi), there will be a
guardian appointed over you from Allah who will protect you
during the night, and Satan will not be able to come near you
until morning...” Lastly, another hadith in the collection of
Bukhari that was narrated by Abu Mas’ud Al-Badri reports: “I
heard the Prophet (P.B.U.H.) saying, ‘He, who recites the two
Ayat at the end of Surah Al-Baqarah at night, they will suffice
him.’”
SURAH Al-IKHLAS, AL-FALAQ, AND NAS:
Surah Al-Ikhlas (112) and Al-Mu'awwidhatayn (the last two
Surahs for seeking refuge) of the Quran (113 and 114) are also
beneficial to be recited at bedtime. Al-Falaq and An-Nas are
regarded as “Surahs for seeking refuge” because they both
contain the wording, “Say: I seek refuge in the Lord of.” The
evidence for the reciting of these Surahs is a hadith collected
by Bukhari wherein Aisha reportedly said: “When the Prophet
(P.B.U.H.) went to bed every night, he would hold his hands
together and blow into them, and recite into them Qul Huwa
Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and Qul a’oodhu bi
rabb il-naas (Surahs 112, 113, and 114. Then he would wipe them
over whatever he could of his body, starting with his head and

17. face and the front of his body, and he would do that three
times.”
SURAH AL-MULK:
Reciting Surah Al-Mulk (Chapter 67) of the Quran is also
beneficial at the time of sleeping. This fact is evident from a
hadith collected by Abu Dawud that was narrated from Abu
Hurayrah wherein the Prophet (P.B.U.H.) reportedly said: “There
is a surah in the Quran (Surah 67) which is only thirty verses.
It defended whoever recited it, until it puts him into paradise;
it is ‘Tabaarak Alladhi bi yadihi’l-mulk (Blessed is He in Whose
Hand is the dominion).’”
SURAHS AL-ISRA AND AL-ZUMAR:
Surahs Al-Isra and Al-Zumar are also ideal to recite at
bedtime. This fact is evident from a hadith collected by
Tirmidhi that was narrated that Aisha who reportedly said: “The
Prophet (P.B.U.H.) would not go to sleep until he had recited
Bani Israa’eel (Surah 17/Al-Isra’) and Al-Zumar (Surah 39).”
SURAH AL-KAFIRUN:
Surah Al-Kafirun of the Quran (109) should also be recited
at bedtime; because, believing it is a testament of one’s
repudiation against shirk (associating partners with Allah). The
evidence for this ruling is a hadith collected by Tirmidhi
wherein Nawfal al-Ashja’i reportedly said: “The Messenger of

18. Allah (P.B.U.H.) said to me: ‘Recite Qul yaa ayyuha’l-kaafiroon
then go to sleep at the end of it, for it is a disavowal of
shirk.’”
DUAHS TO RECITE BEFORE SLEEPING:
On going to bed:
If one intends to lie down (i.e. go to bed), say,
“Allahumma aslamtu nafsi ilaika wa fauwadtu `Amri ilaika, wa
wajjahtu wajhi ilaika wa alja'tu zahri ilaika, reghbatan wa
rahbatan ilaika. La malja'a wa la manja minka illa ilaika.
Amantu bikitabikal-ladhi anzalta; wa nabiyyikalladhi arsalta.”
This translates into English as: “(O Allah! I surrender to you
and entrust all my affairs to you and depend upon you for Your
Blessings both with hope and fear of you. There is no fleeing
from you, and there is no place of protection and safety except
with You O Allah! I believe in Your Book (the Quran) which you
have revealed and in Your Prophet (Muhammad) whom you have
sent).”
The evidence for this ruling is a hadith collected by
Bukhari wherein Al-Bara bin Azib reportedly said: “The Prophet
(P.B.U.H.) advised a man, saying, ‘If you intend to lie down
(i.e. go to bed), say, Allahumma aslamtu nafsi ilaika wa
fauwadtu `Amri ilaika, wa wajjahtu wajhi ilaika wa alja'tu zahri
ilaika, reghbatan wa rahbatan ilaika. La malja'a wa la manja

19. minka illa ilaika. Amantu bikitabikal-ladhi anzalta; wa
nabiyyikalladhi arsalta.’ And if you should die then (after
reciting this before going to bed) you will die on the religion
of Islam.’”
On lying down:
If one rises from their bed and then returns to it, the
recommended course of action is to wipe it (covers and sheets)
with the edge of their garment three times. The reason being,
one does not know what has occurred in their absence; i.e., what
has crawled between the sheets and covers. Afterwards, when one
lies down they should recite the following supplication:
“Bismika Rabbee wadha’tu janbee, wa bika ‘arfa’uhu, fa’in
‘amsakta nafsee farhamhaa, wa ‘in ‘arsaltahaa fahfadhhaa, bimaa
tahfadhu bihi ‘ibaadakas-saaliheen.” This translates into
English as, “In Your name my Lord, I lie down and in Your name I
rise, so if You should take my soul, then have mercy upon it,
and if You should return my soul, then protect it in the manner
You do so with Your righteous servants.” The evidence for this
ruling is a hadith collected by Bukhari wherein Abu Hurairah
narrated: “The Prophet (P.B.U.H.) said, ‘When anyone of you go
to bed, he should shake out his bed with the inside of his waist
sheet, for he does not know what has come on to it after him,
and then he should say: Bismika Rabbi wada'tu Janbi wa bika

20. arfa'uhu, In amsakta nafsi farhamha wa in arsaltaha fahfazha
bima tahfazu bihi ibadakas-salihin.’”
Placing the right hand under the right cheek while sleeping:
The Prophet (P.B.U.H.) Muhammed would place his right hand
under his cheek when he was about to sleep and would supplicate:
“Allahumma bismika amutu wa ahya.” This translates to: “O Allah,
with your name I die and I live.” He is also reported to have
said: “Allaahumma qinee ‘athaabaka yawma tab’athu ‘ibaadaka. (3
times) This translates into English as, “O Allah, protect me
from your punishment on the day your servants are resurrected.”
The evidence for this ruling is the hadith of Bukhari wherein
Hudhaifa narrated: “When the Prophet (P.B.U.H.) went to bed at
night, he would put his hand under his cheek and would then say,
‘Allahumma bismika amutu wa ahya.’” Furthermore, a hadith
collected by Abu Dawud reports: “The Prophet (P.B.U.H.) would
place his right hand under his cheek when he was about to sleep
and would supplicate: “Allaahumma qinee ‘athaabaka yawma
tab’athu ‘ibaadaka (3 times).”
Pray for children:
One should always pray for their child at bedtime by
placing their hand on the child’s forehead and say: “A'oothu
bikalimaatil laahit taammaati min kulli shaitaanin wa haammatin,
wa min kulli ainin lammaatin.” This translates into English as:

21. “O Allah! I seek Refuge with Your Perfect Words from every devil
and from poisonous pests and from every evil, harmful, envious
eye.” The evidence for this ruling is a hadith collected by
Bukhari wherein Ibn Abbas reportedly said: “The Prophet
(P.B.U.H.) used to seek Refuge with Allah for Al-Hasan and Al-
Husain and say: ‘your forefather (i.e. Abraham) used to seek
Refuge with Allah for Ishmael and Isaac by reciting the
following: ‘A'oothu bikalimaatil laahit taammaati min kulli
shaitaanin wa haammatin, wa min kulli ainin lammaatin.’ (O
Allah! I seek Refuge with Your Perfect Words from every devil
and from poisonous pests and from every evil, harmful, envious
eye).’”
If one is afraid to go to sleep:
If one is afraid to sleep for a particular reason, such as
grief, distress, etc. they should recite the following:
“Allahumma inni abduka, ibnu abdika, ibnu amatika, naasiyati
biyadika, maadhin fiyya hukumuka, adhlun fiyya qadha'uka asaluka
bi kulli ismin huwa laka, sammaita bihi nafsaka, aw an-zaltahu
fi kitabika, aw allamtahu ahadan min khalqika, awista'tharta
bihi fi ilmil-ghaibi indaka, an taj'alal-Qur' ana Rabbi'a qalbi,
wa nura sadri, wa jalaa'a huzni, wa dhahaba hammi.” This
translates into English as, “O Allah, I am your slave and the
son of your male slave and the son of your female slave. My

22. forehead is in Your Hand (i.e. you have control over me). Your
Judgment upon me is assured and Your Decree concerning me is
just. I ask You by every Name that You have named Yourself with,
revealed in Your Book, taught any one of Your creation or kept
unto Yourself in the knowledge of the unseen that is with You,
to make the Quran the spring of my heart, and the light of my
chest, the banisher of my sadness and the reliever of my
distress.”
The evidence for this ruling is a hadith collected by Ahmad
wherein Abdullah ibn Mas’ood narrated; “The Prophet (P.B.U.H.)
reportedly said, ‘O Allah, I am your slave and the son of your
male slave and the son of your female slave. My forehead is in
Your Hand (i.e. you have control over me). Your Judgment upon me
is assured and Your Decree concerning me is just. I ask You by
every Name that You have named Yourself with, revealed in Your
Book, taught any one of Your creation or kept unto Yourself in
the knowledge of the unseen that is with You, to make the Qur'an
the spring of my heart, and the light of my chest, the banisher
of my sadness and the reliever of my distress.’”
When one experiences a pleasant dream:
If one has a pleasant dream, they should praise Allah by
saying: “Alhamdulillah;” because, good dreams are from Allah.
Furthermore, the individual who experienced a good dream is also

23. permitted to tell others of it if they wish. The evidence for
this ruling is a hadith collected by Ibn Majah that was narrated
from Abu Hurayrah who reported that the Prophet (P.B.U.H.)
allegedly said: “Dreams are of three types: glad tidings from
Allah, what is on a person’s mind, and frightening dreams from
the Shaytan. If any of you sees a dream that he likes, let him
tell others of it if he wishes...” Furthermore, a hadith
collected by Bukhari reports: “It was narrated from Abu Sa’eed
al-Khudri that he heard the Messenger of Allah (P.B.U.H.) say:
‘If any one of you sees a dream that he likes, it is from Allah,
so let him praise Allah for it and tell people about it...’”
Lastly, a hadith collected by Imam Muslim reports: “The Prophet
Muhammad (P.B.U.H.) allegedly said, ‘If one sees a good dream,
let him expect good, and not tell it except to those he likes
(someone pious, honest, and trustworthy).’”
When one experiences an unpleasant dream:
In Islam, unpleasant dreams are regarded as being from
Satan, and as such, they should not be discussed with anyone;
i.e., do not even acknowledge them as anything other than a
scare tactic from Satan. Therefore, whenever one experiences an
unpleasant dream, they should spittle (a form of spitting
comprising mainly of air with a little spit) three times to
their left and then say: “Audho billaahi Min ashaythaanirajeem

24. (I seek refuge with Allah from the evil of Satan).” Lastly, one
should change their position by sleeping on their other side
(turn over). One can also get up and pray. The evidence for this
ruling is the hadith of Bukhari wherein Abu Qutaadah reportedly
said: “The Messenger of Allah (P.B.U.H.) said: ‘...bad dreams
come from the Shaytan. If anyone sees a bad dream that scares
him, let him spit drily to his left and seek refuge with Allah
from its evil, then it will not harm him.’” Furthermore, a
hadith collected by Imam Muslim that was narrated by Jabir
reports: “The Messenger of Allah (P.B.U.H.) said: ‘If any one of
you sees a dream that he dislikes, let him spit drily to his
left three times and seek refuge with Allah from the Shaytan
three times, and turn over onto his other side.’” Lastly,
another hadith in the collection of Imam Muslim that was
narrated by Abu Hurayrah reports: “The Prophet (P.B.U.H.) said:
‘If any one of you sees something that he dislikes (in a dream),
let him get up and pray, and not tell people about it.’”
Remember Allah (Dhikr) before falling asleep:
It is advantageous for the person who intends on going to
sleep to remember Allah by performing dhikr until they lose
consciousness. Non-Muslims have utilized the practice of
counting sheep in order to fall asleep. However, a Muslim should
engage in a practice that will benefit them spiritually, such as

25. glorifying Allah. Therefore, one can recite, “Subhan-Allahi wa
bihamdihi (Allah is free from imperfection and all praise is due
to Him),” which is the most beloved expression that is most
loved by Allah; Subhan-Allahi wa bihamdihi, Subhan-Allahil-Azhim
(Glory be to Allah and His is the praise, (and) Allah, the
Greatest is free from imperfection); etc.
The evidence for this ruling is a hadith collected by Imam
Muslim wherein Abu Dharr reportedly said: “The Messenger of
Allah (P.B.U.H.) said to me, ‘Shall I tell you the expression
that is most loved by Allah?’ It is: ‘Subhan-Allahi wa
bihamdihi’ (Allah is free from imperfection and all praise is
due to Him).’” Furthermore, another hadith in the collection of
Imam Muslim reports: “Abu Hurairah narrated that the Messenger
of Allah (P.B.U.H.) allegedly said, ‘There are two statements
that are light for the tongue to remember, heavy in the Scales
and are dear to the Merciful: ‘Subhan-Allahi wa bihamdihi,
Subhan-Allahil-Azhim (Glory be to Allah and His is the praise,
and Allah, the Greatest is free from imperfection).’”
Lastly, among the adhkar that may be recited before going
to sleep is to say “Subhan-Allah (Glory be to Allah)” thirty-
three times, “Al-hamdu Lillah (Praise be to Allah)” thirty-three
times, and “Allahu akbar (Allah is the greatest)” thirty four
times. This fact is evident from a hadith collected by Bukhari

26. wherein Ali ibn Abi Talib reportedly said: “Fatimah came to the
Prophet (P.B.U.H.) and asked him for a servant. He said, ‘Shall
I not tell you of something that is better for you than that?’
When you go to sleep, say ‘Subhan Allah’ thirty-three times,
‘Al-hamdu Lillah’ thirty-three times, and ‘Allahu akbar’ thirty
four times.’”
Go to sleep with the intention to wake up and pray Tahajjud:
A Muslim should always go to sleep with the intention of
waking up for Tahajjud and the Fajr salat. Ideally, Tahajjud
should be performed every night as it is one of the most
rewarding Nawafil (non-obligatory) prayers that an individual
can make; because, it enables a person to achieve a position
among the highest ranks of the inhabitants of Jannah (paradise).
The evidence for this ruling is the hadith of Imam Muslim
wherein Abu Hurayrah reportedly said: “The Messenger of Allah
(P.B.U.H.) was asked, ‘What prayer is most virtuous, after the

27. obligatory prayers?’ He said, ‘Prayer in the depths of the
night.’” Furthermore, a hadith collected by Tirmidhi that was
narrated by Ali reports: “The Prophet (P.B.U.H.) said: ‘In
Paradise there are apartments, the outside of which can be seen
from the inside and the inside of which can be seen from the
outside.’ A Bedouin stood up and said: ‘Who are they for, O
Messenger of Allah (P.B.U.H.)?’ He said: ‘They are for those who
speak good words, feed others, fast regularly, and pray to Allah
at night when people are sleeping.’”
Lastly, Tahajjud should be performed by making between two
to twelve rakat (units of prayer) and completed by performing
one rakah of Witr (odd number unit of prayer) in order to comply
with the Sunnah of the Prophet Muhammed (P.B.U.H.); i.e., a
total of thirteen rakat. However, it is important to note that
there is no limit for voluntary prayers. The evidence for this
ruling is the hadith collected by Bukhari wherein Nafi reported:
“Ibn Umar said, ‘While the Prophet (P.B.U.H.) was on the pulpit,
a man asked him how to offer the night prayers. He replied,
‘Pray two rakat at a time and then two and then two and so on,
and if you are afraid of the dawn (the approach of the time of
the Fajr prayer) pray one rakah and that will be the witr for
all the rakat which you have offered.’ Ibn Umar said, ‘The last

28. rakah of the night prayer should be odd, for the Prophet
(P.B.U.H.) ordered it to be so.’”
SLEEPING POSITIONS WHILE INSIDE OF THE BED:
Ideally, once inside of the bed, one should adhere to the
Sunnah of the Prophet Muhammed (P.B.U.H.) and lay down in those
positions which he either practiced or recommended.
Right side with hands under cheek:
The most common sleeping position for a Muslim to observe
is to lay down on their right side with their hands under their
cheek. This was the recommended sleeping position of the Prophet
Muhammed (P.B.U.H.) This fact is evident from the hadith of
Bukhari wherein Al-Bara' ibn 'Azib reportedly said, “When the
Messenger of Allah (P.B.U.H.) used to retire to his bed, he
would lie on his right side and then say, ‘O Allah, I surrender

29. my soul to You and I turn my face to You and I entrust my affair
to You and I seek Your support with hope and fear of You. There
is no refuge from you but to you. I have believed in Your Book
which you sent down and Your Prophet whom you sent.’” Likewise,
according to another hadith from the collection of Bukhari,
Hudhaifa allegedly said: “When the Prophet (P.B.U.H.) retired to
bed at night, he (P.B.U.H.) would put his (right) hand under
his (right) cheek and then say, ‘Allahumma bismika amutu wa ahya
(O Allah, by Your Name I die and I live.)’ And when he
(P.B.U.H.) got up (from sleep), he (P.B.U.H.) would say, ‘Al-
Hamdu lil-lahi al-ladhi ahyana ba'da ma amatana, wa ilaihi an-
nushur (Praise be to Allah Who gave us life after death, and to
Him is the return.’”
Regarding sleeping on one’s right side with the right hand
positioned under the right cheek, Ibn Hajar is reported to have
said: “The right side is singled out for a number of reasons,
such as: this lets a person wake up more quickly; it also allows
the heart to lean towards the right hand side.” Moreover, a
narration from Ibn al-Jawzi states: “The doctors have stated
that this position is more beneficial to the body. They said to
start by lying on the right for a while, then turn over to the
left; because, sleeping on one’s right side aids peristalsis
while sleeping on the left side aids digestion.”

30. Lying on the back with one foot atop of the other:
Another sleeping position in which the Prophet (P.B.U.H.)
was observed to practice is lying on the back with one foot
resting on top of the other. This fact is evident from a hadith
collected by Bukhari wherein Abdullah ibn Zayd reportedly said:
“I saw the Messenger of Allah (P.B.U.H.) lying on his back in
the mosque with one foot on top of the other.”
Lying on one’s stomach:
The Messenger of Allah (P.B.U.H.) would never rest on his
stomach and if he were to see anyone doing so he would become
very upset and wake them (nudge them) with his feet. Lying on
one’s stomach is also discouraged in Islam; because, the Prophet
regarded it as the position of the inhabitants of the hellfire.

31. This fact is evident from a hadith collected by Abu Dawud
wherein Ya’ish ibn Tikhfa al-Ghifari reportedly said: “My father
reported: "Once while I was lying on my stomach in the mosque, a
man moved me with his foot and said, ‘This is a position which
Allah hates.’ He said, ‘I looked up and it was the Messenger of
Allah (P.B.U.H.).’” Furthermore, in a hadith collected by Ibn
Majah that was narrated by Abu Dhar it was reported: “It is the
way of the people from Hell.” Meaning either the non-Muslims
recline like this or the people of Hell fire will recline like
this.
Lying on one’s back:
A Muslim is permitted in Islam to sleep on their back.
Regarding lying on one’s back, Imam Muhammad ibn Idris al-
Shafi’i, whom the famous Shafi’i Madhab (School of thought) is

32. derived, is reported to have said that there are four types of
sleep positions. Among those positions is for one to lie on
their back, which is regarded as the sleep of the Prophets.
This fact is evident from a hadith collected by Bukhari
wherein Abdullah ibn Zayd reportedly said: “I saw the Messenger
of Allah (P.B.U.H.) lying on his back ...”
Lying on the left side:
Sleeping on one’s left side is permissible in Islam;
however, one misses out on the reward of following the Sunnah of

33. the Prophet Muhammed (P.B.U.H.) by doing so. Imam Shafi’i
regarded sleeping on the left side of the body as the sleep of
the rulers. Furthermore, sleeping on one’s left side is
discouraged because doing so positions the heart beneath the
pressure of the right lung, which is larger than the left; thus,
affecting its function by making it less active, specifically
among the elderly. The full stomach, heart, and liver will also
be under pressure when one sleeps while lying on their left
side. Lastly, since the liver is the heaviest organ, lying on
the left side will prevent it from remaining fixed in its
location on the right side of the body. As a result, the liver
will be hanging; thus, putting pressure on the heart and on the
digestive tract which will delay elimination.
Sleeping on the left side of the body is however beneficial
in specific instances. Consequently, sleeping on the left side
of the body is advantageous for digestion, especially in
instances wherein one is guilty of overeating or has a habit of
eating spicy meals and then going to bed immediately thereafter.
In essence, sleeping on the left side of the body slows gastric
emptying (to a certain extent) and prevents gastric backflow
into the esophagus. Sleeping on the left side of the body is
also customarily regarded as a beneficial position for pregnant
women to observe.

34. SLEEPING POSITIONS DURING PREGNANCY:
Conventional wisdom holds that it is advantageous for a
pregnant woman to sleep on her left side. This position is
supported by the American Pregnancy Association which maintains,
“The best sleep position during pregnancy is ‘SOS’ (sleep on
side). Even better is to sleep on your left side. Sleeping on
your left side will increase the amount of blood and nutrients
that reach the placenta and your baby. Keep your legs and knees
bent, and put a pillow between your legs.” Furthermore, WebMD
maintains in an article titled, Best Sleep Positions: “Experts
recommend lying on your left side. It improves circulation,
giving nutrient-packed blood an easier route from your heart to
the placenta to nourish your baby. Lying on the left side also
keeps your expanding body weight from pushing down too hard on
your liver. While either side is okay, left is best.”
Nevertheless, according to Anne Santa-Donato, a Registered Nurse
and spokeswoman for the Association of Women’s Health,

35. Obstetric, and Neonatal Nurses, “For many, many years, the left
side has been the preferred side during pregnancy. It became a
habit to tell women that.” However, Anne Santa-Donato currently
maintains that modern scientific findings suggest that it really
does not matter which side a pregnant woman sleeps on.
SLEEPING POSITIONS FOR BABIES:
When it comes to babies, it can be extremely difficult to
place them on their right side in the ideal Islamic sleeping
position; because, sometimes babies roll from their side onto
their stomach. Therefore, in order to reduce the risk of sudden
infant death syndrome (SIDS), healthy babies should be put to
sleep on their back; not their stomach or sides. Nevertheless,
once a baby develops and increases in strength, training can
commence to prepare it to sleep on its right side. However, a

36. baby should never be placed on its stomach to sleep unless there
is a mitigating circumstance.
SLEEPING POSITIONS OF THE SICK:
Anyone with an illness may sleep in any position which aids
their recovery; even if it is necessary to lie on the stomach.
The evidence for this ruling is found in Surah Al-Baqarah
(2:286) of the Quran which reads: “On no soul doth Allah place a

37. burden greater than it can bear...” Likewise, Surah An-Nur
(24:61) of the Quran says: “There is no blame on the blind, nor
there is blame on the lame, nor there is blame on the sick...”
SLEEPING DEVICES:
Sleep pods:
Dubai International Airport (DXB) and companies such as
Google are among those whom have installed “sleeping pods” in
their buildings. These pods are designed to be utilized by tired
travelers and workers for power naps and relaxation.
Nevertheless, whenever one utilizes a sleeping pod they should
sleep in those positions which adhere to the Sunnah of the
Prophet Muhammed (P.B.U.H.). Furthermore, proper Islamic
etiquette must be observed to the best of one’s ability.
Therefore, a female Muslim should make every effort to obtain

38. only those sleep pods which are located in those areas that are
designated for females or near mahram family members. The same
advice also applies to Muslim males.
Sleep pods and positions for the physically disabled:

39. Sleeping with breathing aides:
Whenever one is required to wear a breathing apparatus at
bedtime, they should sleep in those positions which adhere to
the Sunnah of the Prophet Muhammed (P.B.U.H.). However, if doing

40. so increases the risk of medical injury, these sleeping
positions should be abandoned until one is in a healthier state
of being.

41. SLEEPING WITH PETS:
Keeping and raising pets is a practice that is permissible
in Islam provided that there is no Islamic prohibition against
owning a particular animal. The evidence that the Prophet
Muhammed (P.B.U.H.) did not object to the owning of pets is the
hadith of Bukhari wherein Anas narrates an incident wherein the
Prophet Muhammed (P.B.U.H.) inquired about a pet bird which he
no longer saw at a companions home. The hadith reads as follows:
“The Prophet Muhammed (P.B.U.H.) was the best of people in
attitude. I had a brother who was called Abu Umayr. He (the
narrator) said: I think he said: He was a weanling. When the
Messenger of Allah (P.B.U.H.) came and saw him, he said: Abu
Umayr, what happened to the nughayr (nightingale)?’” However, to
reiterate, not every animal may be owned as a pet.
Dogs:

42. It is not advisable for a Muslim to keep a dog as a pet,
unless he needs this dog for hunting, guarding livestock or
guarding crops. This fact is evident from a hadith collected by
Imam Muslim that was narrated from Abu Hurayrah who reportedly
said: “The Messenger of Allah (P.B.U.H.) said: ‘Whoever keeps a
dog that is not a dog for hunting, herding livestock or farming,
two qiraats will be deducted from his reward each day.’”
Furthermore, a hadith collected by Ibn Majah that was narrated
from Ali ibn Abi Talib reports: “The Prophet (P.B.U.H.) said:
‘The angels do not enter a house in which there is a dog or an
image.’”
Some scholars are opined that it is not permissible for a
Muslim to keep a dog for any reason other than the three
exceptions made by the Prophet Muhammed (P.B.U.H.); namely,
hunting, guarding livestock, and guarding crops. Others however,
are of the opinion that it is permissible to draw analogies
between these three to similar or more likely cases, such as
guide dogs for the blind and guard dogs for houses; because, if
it is permissible to keep dogs to guard livestock and crops, it
is more appropriate that it should be permissible to keep dogs
for guarding houses and to assist those with disabilities.
Nevertheless, it is important to note that a Muslim should not
allow their dog to sleep in the bed along with them; because,

43. this goes against the Sunnah of the Prophet Muhammed (P.B.U.H.)
and proper hygiene etiquette (flees, ticks, etc.).
According to Shaykh al-Islam Ibn Taymiyah, there are three
views among the scholars regarding the purity of dogs:
1. The Maliki school of thought is of the opinion that
dogs are tahir (pure), even their saliva.
2. The Shafi’i school of thought declares that dogs are
najis (impure), even their hair. This is also one of
the two views narrated from Imam Ahmad (Hanbali School
of thought).
3. The Hanafi school of thought declares that the hair of
a dog is tahir (pure) but their saliva is najis
(impure). This is also the second opinion of Imam
Ahmad.
The strongest evidence however, suggests that if the
wetness of a dog’s hair or saliva comes into contact with one’s
clothing or body, this does not impurity either the body or
clothing. This opinion is derived from the fact that the hair
and saliva of a dog are not among those substances which
requires a person to perform either ghusl or wudu. However, the
admonishment for having a dog as a pet which lives inside of the
house is due to the fact that one loses blessings from Allah for

44. doing so; as evident from the hadith of Ali in the collection of
Ibn Majah which reports: “The Prophet Muhammed (P.B.U.H.) said:
‘The angels do not enter a house in which there is a dog or an
image.’”
Guide dogs:
Guide dogs are permissible in Islam although their use is
not referenced in the Quran and authentic sunnah of the Prophet
Muhammed (P.B.U.H.). Moreover, according to Islamic Shariah, a
guide or assistance dog qualifies as a highly trained or taught
animal that is essential to the independence of a disabled
person. As such, although it is not encouraged to keep a dog in
the house, if the dog is owned for reasons of service/safety
then it is permissible; because, whenever a disabled person is
accompanied by a trained guide dog, the dog in question acts as
a pair of eyes for the visually impaired person.

45. Guide dogs in the bed:
Although a visually impaired person is permitted to be
accompanied by a trained guide dog inside of their home, steps
should be taken to prevent the service animal from simply
climbing inside of the bed with them. Ideally, the dog can serve
both the role of a guard and guide dog by being trained to sleep
on the floor near the visually impaired person’s bed. However,
Allah does not burden a person with a burden greater than they
have the strength to bear. This fact is evident from a hadith
collected by Bukhari wherein Anas reportedly said: “I heard the
Messenger of Allah (P.B.U.h.) saying, Allah, the Glorious and
Exalted said: ‘When I afflict my slave in his two dear things
(i.e. his eyes), and he endures patiently, I shall compensate
him for them with Jannah (Paradise).’”
Alternative to guide dogs:
According to the Guide Horse Foundation, “There are many
compelling reasons to use miniature horses as guide animals.

46. Horses are natural guide animals and have been guiding humans
for centuries. In nature, horses have been shown to possess a
natural guide instinct. When another horse goes blind in a herd,
a sighted horse accepts responsibility for the welfare of the
blind horse and guides it with the herd. With humans, many blind
people ride horses in equestrian competitions. Some blind people
ride alone on trails for many miles, completely relying on the
horse to guide them safely to their destination. Through
history, Cavalry horses have been known to guide their injured
rider to safety. The Guide Horse Foundation finds several
characteristics of horses that make them suitable to guide the
blind:

47. 1. Long Lifespan - Miniature Horse can live to be more than 50
years old, with the average lifespan being 30-40 years.
According to guide dog trainers, guide dogs have a useful
life between 8-12 years.
2. Cost Effective - Training a guide dog can cost up to
$60,000, according to the Guide Dog Users national advocacy
group. According to Lighthouse International, there are
more than 1.3 million legally blind people in the USA, yet
only 7,000 guide animal users. Hence, a Guide Horse could
be more cost-effective and ensure that more blind people
receive a guide animal.
3. Better acceptance - Many guide dog users report problems
getting access to public places because their dog is
perceived as a pet. Most people do not associate a horse
as a pet, and Guide Horse users report that they are
immediately recognized as a working service animal.
4. Calm Nature - Trained horses are extremely calm in chaotic
situations. Cavalry horses have proven that horses can
remain calm even in the extreme heat of battle. Police
horses are an excellent example of well trained horses that
deal with stressful situations. Guide Horses undergo the
same systematic desensitization training that is given to
riot-control horses.

48. 5. Great Memory - Horses possess phenomenal memories. A horse
will naturally remember a dangerous situation decades after
the occurrence.
6. Excellent Vision - Because horses have eyes on the sides of
their heads, they have a very wide range of vision, with a
range of nearly 350 degrees. Horses are the only guide
animals capable of independent eye movement and they can
track potential danger with each eye. Horses can see
clearly in almost total darkness.
7. Focused Demeanor - Trained horses are very focused on their
work and are not easily distracted. Horses are not addicted
to human attention and normally do not get excited when
petted or groomed.
8. Safety Conscious - Naturally safety oriented, horses are
constantly on the lookout for danger. All horses have a
natural propensity to guide their master along the safest
most efficient route, and demonstrate excellent judgment in
obstacle avoidance training.
9. High Stamina - Hearty and robust, a properly conditioned
Guide Horse can easily travel many miles in a single
outing.
10. Good Manners - Guide Horses are very clean and can be
housebroken. Horses do not get fleas and only shed twice per

49. year. Horses are not addicted to human affection and will
stand quietly when on duty.
In light of the above mentioned information, a guide horse
is recommended over the use of a guide dog as a service animal
for visually impaired Muslims. The evidence for the
permissibility of using a horse as a service animal is a hadith
collected in the Muwatta of Imam Malik wherein Yahya related to
me from Malik from Nafi from Abdullah ibn Umar that the
Messenger of Allah (P.B.U.H.) said, “Blessing is in the
forelocks of horses until the Day of Rising (Resurrection).”
Guide horses in the bed:
According to the Guide Horse Foundation, “Guide Horses are
trained to work indoors, but continuous depravation of fresh air
and natural outside climate can cause serious health problems.

50. For health reasons, working Guide Horses are required to stay
outside when they are off-duty. Many first-time horse owner are
tempted to keep their guide horse warn and dry in the winter;
body clipping their natural fuzzy coat and keeping them in their
house, but our vets says that the risks of lung ailments, colic
and founder can be far higher when horses are stripped of their
natural winter coat and kept indoors for long periods.” Based on
this evidence, in order to prevent injury to the service animal,
it is not advisable for visually impaired Muslims to allow their
guide horse to enter the bed with them.
Cats in bed:
It is permissible in Islam for one to keep a cat in their
house and on their bed; because, cats are not deemed impure.
Cats are in fact extremely beneficial because they eat harmful

51. pests such as snakes, rats, bugs, etc. that can be found in the
house or yard. The evidence for the permissibility to allow a
cat to enter one’s bed is the hadith of Abu Dawud wherein
Kabshah bint Ka’b ibn Malik said: “Abu Qutadah (her husband's
father) entered upon her and she poured water for him to do
wudu, and a cat came to drink from it, so he tipped the vessel
for it to drink. Kabshah said: He saw me looking at him and
said, ‘Do you find it strange, O daughter of my brother?’ I
said, ‘Yes.’ He said, ‘The Messenger of Allah (P.B.U.H.) said,
‘They (cats) are not najis (impure), rather they are of those
who go around amongst you.’”
Lastly, Abd al-Raḥman ibn Ṣakhr ad-Dawsi al-AzdiAbu the
great Sahabi (companion of the Prophet Muhammed) whose kunyah
(nickname), Abu Hurayrah, literally means “Father of the
Kitten,” was so called because he used to love cats and keep
them as pets. He became well known by this name, so much so,
that some people actually forgot his real name.
It is also important to note that listing every animal
which Islam allows to be kept as a pet is beyond the scope of
this document. Rather, the emphasis is being placed on those
pets which generally climb onto the bed of the owner when
brought into the bedroom. Therefore, impure animals such as a
pig, and harmful animals such as predators, i.e., lizards,

52. snakes, etc., should not be kept as pets or brought into one’s
bed.
The evidence for this ruling is a hadith collected by Imam
muslim wherein Asma b. Ubaid narrated about a person who was
called as-Sa’ib having said: “We visited Abu Sa’id Khudri. When
we had been sitting (with him) we heard a stir under his bed.
When we looked we found a big snake, ... And in this Allah’s
Messenger (P.B.U.H.) is reported to have said: ‘Verily in these
houses there live aged (snakes), so when you see one of them,
make life hard for it for three days, and if it goes away (well
and good), otherwise kill it for (in that case) it would be a
nonbeliever.’ And he (the Holy Prophet) said (to his
Companions): Go and bury your companion (who had died by the
.’” Furthermore, Amir B. Sa’d reports on thesnake bite)
authority of his father in another hadith from the collection of
Imam Muslim, “Allah's Apostle (P.B.U.H.) commanded the killing
.” Lastly,of geckos, and he called them little noxious creatures
Abu Hurayrah narrated in a hadith collected by Bukhari, “Allah's
Apostle (P.B.U.H.) said, ‘The Hour will not be established until
the son of Mary (i.e. Jesus) descends amongst you as a just
ruler, he will break the cross, kill the pigs, and abolish the
Jizya tax. Money will be in abundance so that nobody will accept
.’”it (as charitable gifts)

53. WAKEUP IN THE MIDDLE OF THE NIGHT, SUPLICATE, PERFORM WUDU,
PERFORM QIYAM AL-LAYL/WITR, AND RETURN TO BED UNTIL THE AZAN IS
CALLED FOR THE FAJR SALAT:
If one is fortunate enough to wake up during the middle of
the night, they should adhere to the sunnah of the Prophet
Muhammed (P.B.U.H.) by supplicating and performing qiyam al-
layl. This fact is evident from a hadith collected by Bukhari
wherein Abu Musa al-Ash’ari narrated: “The Prophet (P.B.U.H.)
made the duah, and I saw him raise his hands, until I could see
.” Also, another hadith from thethe whiteness of his armpits
collection of Bukhari that was narrated by Ubada Bin As-Samit
reports: “Allah’s Messenger (P.B.U.H.) said: ‘whoever gets up at
night and says: La ilaha il-lallah Wahdahu la Sharika lahu Lahu-
l-mulk, waLahu-l-hamd wahuwa 'ala kullishai'in Qadir. Alhamdu
lil-lahi wa subhanal-lahi wa la-ilaha il-lal-lah wa-l-lahu akbar
wa la hawla Wala Quwata il-la-bil-lah. (None has the right to be
worshipped but Allah. He is the Only One and has no partners.
For Him is the Kingdom and all the praises are due for Him. He
is Omnipotent. All the praises are for Allah. All the glories
are for Allah. And none has the right to be worshipped but
Allah, And Allah is great and there is neither Might nor Power
Except with Allah).’ And then says: ‘Allahumma, Ighfir li (O
Allah! Forgive me).’ Or invokes (Allah), he will be responded to
and if he performs ablution (and prays), his prayer will be

54. accepted.’” Furthermore, after waking up, one should remove the
traces of sleep from their face and eyes. Thereafter, use miswak
along with performing wudu.
Lastly, perform the desired rakat of qiyam al-layl and
witr. Once qiyam al-layl and witr have been completed, one
should then return to their bed until the Muezzin pronounces the
azan for the Fajr salat.
The evidence for this ruling is a hadith collected by
Bukhari wherein Ibn Abbas reportedly said: “That once he stayed

55. overnight in the house of his aunt, the wife of the Prophet
Muhammed (P.B.U.H.). He added: ‘I lay on the cushion
transversely while Allah's Apostle (P.B.U.H.) lay along with his
wife in the lengthwise direction of the cushion. Allah's Apostle
(P.B.U.H.) slept till the middle of the night, either a bit
before or a bit after it, and then woke up rubbing the traces of
sleep off his face with his hands, and then recited the last ten
Verses of Suratal-Imran. Then he got up and went to a hanging
water skin, performed ablution from it ---- and performed it
perfectly. Then he stood up to perform the prayer. I also did
the same as he had done and then went to stand beside him.
Allah's Apostle (P.B.U.H.) put his right hand on my head and
held and twisted my right ear. He then offered two Rakat, then
two Rakat then two Rakat, then two then two Rakat, then two
Rakat, and finally, one Rakah of Witr (13 total). Then laid down
again till the Muadhdhin (i.e. the call-maker) came to him,
whereupon he got up and offered a light two Rakat prayer and
went out (to the Mosque) and offered the (compulsory
congregational) Fajr prayer.
UPON WAKING UP FROM SLEEP TO START A NEW DAY:
Remove the effects of sleep:
After waking up from sleep to start a new day at the time
of Fajr prayer one should remove the traces of sleep from their
face and eyes.

56. The evidence for this ruling is the hadith of Bukhari which
reads: “When the Prophet (P.B.U.H) woke up he would sit and rub
the traces of sleep off his face with his hands.”
Say the supplication for waking up:
After removing the traces of sleep from the face and eyes
one should recite the prescribed Prophetic duah and supplicate
to Allah.
The evidence for this ruling is a hadith collected by Bukhari
that was narrated by Hudhaifa who reportedly said: “Whenever the

57. Prophet (P.B.U.H.) ...woke up from his sleep, he would say: ‘Al-
hamdu lil-lahil-ladhi ahyana ba’da ma amatana; wa ilaihi an-
nushur (All Praise is for Allah Who has made us alive after He
made us die (sleep) and unto Him is the Resurrection).’”
Furthermore, another hadith from the collection of Bukhari that
was narrated by Abu Hurayrah who reportedly said: “Allah’s
Apostle said, ‘During your sleep, Satan knots three knots at the
back of the head of each of you, and he breathes the following
words at each knot, ‘The night is, long, so keep on sleeping,’
If that person wakes up and celebrates the praises of Allah,
then one knot is undone...’”
MAKE THE BED:
After removing the traces of sleep from the face and eyes
and supplicating to Allah by reciting the prescribed Prophetic

58. duah, one should then make their bed prior to making wudu and
performing the Fajr salat.
The evidence for making the bed is the hadith of Bukhari wherein
Abu Hurayrah reportedly said: “The Prophet (P.B.U.H.) said:
‘When one of you goes to his bed, let him dust off his bed with
the inside of his lower garment, for he does not know what came
..’” The inference for making the bedonto it after he left it.
is the wording, “he does not know what came onto it (bed) after
Therefore, since one can easily view an itemhe left it (bed).
on their bed, the main instance in which “he does not know what
” will becomecame onto it (bed) after he left it (bed)
applicable, is when a person makes their bed by putting the
sheets and covers in their proper places and assumes that said
sheets and covers are in the same condition as they were when

59. the bed was initially made; i.e., free from harmful things such
as scorpions, snakes, etc. hiding there.
Furthermore, Al-Nawawi reportedly said in Sharh Muslim: “The
inside of his lower garment means its edge. What is meant is
that it is mustahabb to dust down his bed before lying on it,
lest there be a snake or scorpion or other harmful thing in it.
And he should dust it down with his hand covered by the edge of
his lower garment, lest something bad happen to his hand if
there is anything there.”
Perform wudu:
After supplicating to Allah with the prescribed Prophetic
duah, one should then perform wudu to prepare their body for the
Fajr salat. What is more, Siwak should also be used if

60. available; because, its use was strongly recommended by the
Prophet Muhammed (P.B.U.H.).
The evidence for this ruling is the hadith of Bukhari wherein
Abu Hurayrah reportedly said: “Allah's Apostle (P.B.U.H.) said,
‘If I had not found it hard for my followers or the people, I
would have ordered them to clean their teeth with Siwak for
.’” Also, another narration from Abu Hurayrah in theevery prayer
collection of Bukhari reports: “The Prophet (P.B.U.H.) said, ‘If
anyone of you rouses from sleep and performs the ablution, he
should wash his nose by putting water in it and then blowing it
out thrice, because Satan has stayed in the upper part of his
nose all the night.’” Furthermore, Abu Hurayrah reported in a
hadith from Bukhari: “Allah’s Apostle (P.B.U.H.) said, ‘During
your sleep, Satan knots three knots at the back of the head of
each of you, and he breathes the following words at each knot,

61. ‘The night is, long, so keep on sleeping.’ If that person wakes
up and celebrates the praises of Allah, then one knot is undone,
and when he performs ablution the second knot is undone...’”
Get dressed by wearing the appropriate clothing:
After ablution has been performed one should get dressed by
wearing the appropriate clothing to start their day; i.e., no
sleeping clothes. Moreover, clothing styles from any country can
be worn, provided they meet the guidelines outlined in Islam;
i.e., cover the awrah, not resemble the dress of the opposite
gender, etc. The evidence for this ruling is Surah Al-A’raf
(7:31) of the Quran which reads: “O children of Adam! Wear your
beautiful apparel at every time and place of prayer...”
Likewise, the sunnah method of putting on one's clothing is
detailed in a hadith of Bukhari, under the chapter on clothing,
which reads as follows: “When wearing one's trousers, first put

62. on the right leg, then the left one. When putting on a kurta or
shirt, first put on the right sleeve and then the left one. The
same procedure should be followed when wearing a vest. When
wearing a shoe, first put on the right shoe...”
Perform the Fajr salat before sunrise:
After getting dressed by putting on the appropriate
clothing, a Muslim should perform their Fajr salat before the
sunrises; preferably at a masjid.
The evidence for this ruling is the hadith of Imam Muslim
wherein it was reported: “Once, someone came to the Prophet
(P.B.U.H.) and asked about the timeframe of the prayers. The
Prophet (P.B.U.H.) did not give him any answer (as he preferred
to demonstrate the answer by action). He ordered Bilal to offer

63. the call for the Fajr prayer so that it could be performed at
the crack of dawn. The people could barely make out each other’s
features. On the following day, he delayed Fajr so much that,
when the people had finished praying, someone commented that the
Sun was rising or was just about to rise. Then he summoned the
questioner and said: ‘The timeframe for the prayers is between
these two times;’” hence, providing evidence that one should
perform the Fajr salat before sunrise. Furthermore, a hadith
from the collection of Bukhari that was narrated by Abu Hurayrah
reports: “Allah’s Apostle (P.B.U.H.) said, ‘During your sleep,
Satan knots three knots at the back of the head of each of you,
..., and when he (the one sleeping) prays, all the knots are
undone, and he gets up in the morning lively and gay, otherwise
he gets up dull and gloomy.’” Lastly, in a hadith collected by
Bukhari, Ibn Mas’ud reportedly said: “The case of a man who
slept all the night up to sunrise (without waking up for Fajr)
was related to the Prophet (P.B.U.H.) whereupon he said: ‘That
was a man in whose ear Satan has urinated,’ or he also said ‘in
.’”both his ears
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