Is It Sunna to Renew My Wudu Right Before Going to Sleep?

Answered by Ustadh Salman Younas

Question: Is it sunna to renew my wudu right before sleeping? Even if I was already in a state of wudu?

Answer: assalamu alaykum

It is recommended (mandub) to sleep in a state of purification. This is based on the statement of the Prophet (blessings and peace be upon him), “When you go to your bed, perform ablution like the ablution for prayer and then lie on your right side.” [Muslim]

It is also recommended to perform ablution after waking up from sleep as per the statement of the Prophet (blessings and peace be upon him), “Whoever sleeps let him perform ablution [afterwards].” [Ibn Majah]

It should be noted, however, that the recommendation to perform ablution after waking up from sleep relates to when one is not about to pray. If one needs to pray, then ablution would be obligatory if one slept in a manner nullifying ablution, namely a deep sleep without the rear being firmly seated.

[al-Shurunbulali, Imdad al-Fattah (81)]

Please also see: What are the Rewards of Sleeping in a State of Ritual Purity (Wudu)?


Checked & Approved by Shaykh Faraz Rabbani

Is It Permissible to Sleep in the Front Row of the Masjid?

Answered by Shaykh Shuaib Ally

Question: I heard some people saying that jinns kick people out for for sleeping in the front row of the mosque. Is this true?

Answer: Assalāmu ʿAlaykum,

I pray that you are well.

It is permissible to sleep in the masjid (mosque) without it being disliked.

Imam al-Nawawi argues for this in his Majmuʿ; this was the position of a number of early scholars, including ibn al-Musayyib, ‘Ata, Hasan, and al-Shafi’i. It was also a point of agreement among early Shafi’i scholars.

Al-Nawawi argues that their position is supported by a number of pieces of evidence, including:

– The hadith in Bukhari and Muslim related by Ibn ‘Umar (may God be pleased with both of them) who said, “I used to sleep in the masjid while I was a young bachelor.” The same two collections also report a number of specific companions who slept in the masjid, including ‘Ali, Safwan b. Umayya, and a female companion (may God be pleased with them).

-It is also well established that the Companions of the Suffa, as well as the ‘Uraniyyun, would sleep in the masjid.

-Imam al-Shafi’i argues that Thumama b. Uthal would sleep the night in the masjid before becoming a Muslim, and it should a fortiori be permissible for Muslims to do so.

-All of this occurred during the life of the Prophet (peace and blessings of God be upon him), but passed without any known rebuke.

I have not found in any discussion on sleeping in the masjid the idea that doing so in the front row is impermissible, or that jinns kick people out for doing so. It is possible that this is baseless.

God knows best.

Shuaib Ally

Photo: Arian Zwegers

What are the Rewards of Sleeping in a State of Ritual Purity (Wudu)?

Answered by Ustadh Tabraze Azam
Question: Assalam Alaikum,
I received a message saying that when a person makes wudu before sleep then 1) the person’s soul makes tawwaf of the kaba 2) during the entire night, angels will be writing hasanath for that person 3) when the person turns from left to right and right to left angels ask Allah for his/her forgiveness. Kindly inform me is this from an authentic hadees? 
Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,
I pray that this finds you in the best of health and spirits, insha’Allah.
It is a recommended sunna to sleep in a state of ritual purity. [Shurunbulali, Maraqi al-Falah]
The Messenger of Allah (Allah bless him and give him peace) said, “When you go to bed, you should perform the ablution (wudu) for the prayer, and then lay down on your right side. Then say, ‘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.’ If you die that night, you will die in fitra (natural state). And make these the last words you utter.'” [Bukhari]
Angels pray for the Person who sleeps in a State of Purity
As for the angels praying for you, this too has been related. It is reported that the Messenger of Allah (Allah bless him and give him peace) said, “Purify these bodies, and Allah will purify you. There is not a slave who spends his night in a state of purification except that an angel spends the night besides him. And whenever the slave turns over during the night, the angel says: ‘O Allah, forgive Your slave, for he went to sleep in a state of purification.’” [Tabarani, al-Mu`jam al-Kabir]
And Allah alone gives success.
Tabraze Azam
Checked & Approved by Faraz Rabbani

Sleeping in Revealing Clothing

Answered by Shaykh Faraz Rabbani

Question: Is it permissible for a husband and wife to wear night clothes that don’t usually cover their nakedness (awra) while sleeping?

Answer: In the name of Allah, Most Merciful.

Walaikum assalam wa rahmatullahi wa barakatuh,

It would not be blameworthy to be in such a state when going to sleep under a blanket. Otherwise, both men and women are expected to cover from navel to knee even when alone.


Faraz Rabbani

Sleeping After Eating and Praying Fajr

Answered by Shaykh Ilyas Patel

Question: After we eat sahur and pray fajr, should we go to sleep, or are there more religious practices/duties from the sunnah that we should engage ourselves in? And from a health perspective, is sleeping right after we’ve had a light meal counter productive?

Answer: Wassalamu alaykum warahmatullahi wa barakatuhu,

I hope you are in the best of health.

Yes it would be better to engage yourself in dhikr after fajr until sunrise, as mentioned in many ahadith if possible. One will be allowed to sleep if one has to go work or has been worshiping throughout the night until sahur, otherwise he will have a difficult day.

It has been reported by Jabir ibn Samurah: The Prophet, peace and blessings be upon him, would pray the dawn prayer and sit crossed legged in his place until the sun had risen brightly. (Abu Dawud)

عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى الْفَجْرَ تَرَبَّعَ فِي مَجْلِسِهِ حَتَّى تَطْلُعَ الشَّمْسُ حَسْنَاءَ – سنن أبي داود كِتَاب الْأَدَبِ إذا صلى الفجر تربع في مجلسه حتى تطلع الشمس حسناء

Ilyas Patel

Praiseworthy Acts to Do Before Sleeping

Answered by Sidi Salman Younas

Question: Is the following narration authentic:

“The Prophet said, ‘Always do five actions before going to sleep. Give in charity four thousand dinars. Finish the Qur’an. Pay the value of paradise. Compromise between two people. Perform Hajj.’ `Ali said in answer, ‘Messenger of Allah, these are very difficult, How can I do these?’ The Prophet said, ‘Do the following: Read Fatiha four times, this is equal giving four thousand dinars in charity. Read Ikhlas three times, this is equal to finishing one Qur’an. Send blessings on me three times, this is equal to paradise. Say astagfirullah ten times, this is equal for compromising between two people. Say the testimony of faith (shahada) four times, this is equal to performing Hajj.’”

Answer: assalamu `alaykum

I pray you are well.

The above narration is not to be found in any of the major works of prophetic narratives. Nor was it found in any of the lesser known works. As such, it would be best to avoid attributing such a narration to the Prophet (Allah bless him and grant him peace) until one finds a sound source documenting it.

However, at the same time, the acts mentioned in the narration are no doubt praiseworthy, such as recitation of the Qur’an, blessings on the Prophet (Allah bless him and grant him peace), seeking Allah’s forgiveness, and so forth. Thus, if one were to perform them before sleeping without thinking it to be a specific sunna of the Prophet (Allah bless him and grant him peace) then there is no harm in this.

Other Actions One Can Perform Before Sleeping

There are a number of invocations that the Prophet (Allah bless him and grant him peace) would perform before going to sleep. These include:

a.     1. The narration of Anas ibn Malik (Allah be well pleased with him) that when the Prophet (Allah bless him and grant him peace) went to bed he would state:

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ


b.     2. The narration of `A’isha (Allah be well pleased with her) that the Prophet (Allah bless him and grant him peace) would recite the three Quls, namely al-Ikhlas, al-Falaq, and al-Nas, every night and then rub his body with his two hands. [Bukhari]

c.     3.The narration of Abu Hurayra (Allah be well pleased with him) where the Prophet (Allah bless him and grant him peace) instructed him to recite ayat al-kursi before sleeping, which would prevent the devil from coming close to him and Allah would protect him throughout the night.

d.     4. The narration of Bara’ (Allah be well pleased with him) that the Prophet (Allah bless him and grant him peace) said, “Shall I not teach you some words that you’ll say when going to bed such that if you die that night you will die on the fitra and if you wake up you will attain the good? Say:

اللَّهُمَّ إِنِّي أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَى مِنْكَ إِلَّا إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ


e.    5. The narration of Abu Hurayra that the Prophet (Allah bless him and grant him peace) would say before going to sleep while lying on his right:

بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ

[Abu Dawud, Tirmidhi, Muslim with very similar wording]

f.       6. The narration of Bara’ (Allah be well pleased with him) that when the Prophet (Allah bless him and grant him peace) intended to sleep he would place his hand under his cheek and say:

اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ

[Abu Dawud, Ahmad]

There are a number of other soundly established narrations relating to what one can do and say before sleeping. The above should, insha’Allah, suffice.



Checked & Approved by Faraz Rabbani

‘True’ Dreams Are 1/46 of Prophecy

Answered by : Shaykh Gibril Haddad

Question:’True’ dreams 1/46 of prophecy

Answer: Muslims use two value-laden Arabic words for “dream”, ru’ya and hulm, respectively “vision” and “fantasm” — both of which are mentioned in the Qur’an and the Prophetic Sunnah — which differ widely in application and significance, the first one being good and the latter either bad or meaningless.

When the dream originates from a higher spiritual source — such as God or the angels — it is a “truthful vision” (ru’ya sadiqah). This is the term the Mother of the Believers Aisha used when she described the beginnings of the descent of revelation upon Prophet Muhammad upon him and his family blessings and peace. Such visions are not only uplifting as a rule, but they also present meaningful disclosures which are invariably confirmed in a wakeful state: “He would never see a vision,” she continued, “except it subsequently came true as surely as the cleaving of the dawn.” The Prophet saw in his dream that he had conquered Mekah long before the conquest took place, after which the Quranic verse was revealed: { “Allah has fulfilled the vision of His Messenger in very truth” } (46:26). Similarly, Prophet Joseph saw 11 planets prostrating to him (12:4), which stood for his 11 brothers who eventually came under his sway.

If, however, the dream originates from a lower source such as one’s ego (nafs), the devil (shaitan) or a collaboration of both, it is considered either insignificant or harmful. Examples of nafs-bound dreams are sexual fantasies, dreaming of water when thirsty, wealth or other preoccupations rooted in one’s psyche as well as incoherent narratives. Examples of satanic whisperings are dreams that affect one’s spirit negatively. All such phenomena the Qur’an calls { “a confused jumble” } (12:44, 21:5), hence the Prophet himself made the semantic distinction: “Ru’ya is from God while hulm is from the devil.” He recommended to recount only dreams of the first type. As for bad dreams, we are ordered to keep their harm at bay by seeking refuge in God from them and strictly never retelling them to anyone.

Islam forbids the interpretation of dreams to all but experts. This prohibition is in recognition of the positive or negative effect dreams can have on our wakeful state and also because of the ineffable connection between their interpretation and reality in light of the Prophetic hadith, “Dreams are one out of 46 parts of Prophecy.” A similar hadith states: “Nothing remains of the beginnings of Prophethood except the good vision a Muslim may see.” Among the few people to whom the Companions confided their dreams were the Prophet himself and his close friend Sayyiduna Abu Bakr al-Siddiq, both of whom were expert interpreters. Among the Muslims of the succeeding generation, the most eminent interpreter was Ibn Sirin, who warned against amateurs: “This matter is connected with religion, so look well from whom you take your religion!” When Imam Malik was asked whether anyone could interpret dreams, he replied: “What! Is religion a plaything?”

Perhaps the most ironclad guarantee of a good dream in Islam is the Prophet’s statement that “Whoever sees me in a dream has truly seen me, for the devil cannot impersonate me”. However, apart from his direct contemporaries, how can one be sure that one is seeing Prophet Muhammad and not something else he imagines to be the Prophet? The ulema answered: Know the Prophet’s characteristics so you can be sure. This is why Imam al-Tirmizi compiled al-Shamail al-Nabawiyya, the most famous collection of hadiths (about 400) on the physical and moral Attributes of the Prophet, which he closed with the above-cited narrations on the high status of truthful dreams in Islam and the warning of Ibn Sirin against unqualified interpreters. In this respect, the Shamail is a manual on how to see the Prophet — a momentous glad tiding, dearly to be wished in the life of a Muslim.