Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 94 of 190
Riyadh Al-Salehin | Episode (104) | Sleep etiquette book
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Book of the Etiquette of Sleep.
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Chapter on the Etiquette of Sleep, Lying Down, Sitting,
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Gatherings, Companions in a Gathering, and Dreams.
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On the authority of al-Bara’ Ibn ‘Azib, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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whenever he retired to his bed,
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would lie on his right side and then say:
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"O Allah, I have submitted my soul to You,
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and turned my face toward You,
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and entrusted my affair to You,
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and relied upon You for support,
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out of hope and fear of You.
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There is no refuge nor escape from You except to You.
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I have believed in Your Book which You revealed,
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and in Your Prophet whom You sent."
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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It is incumbent upon the servant, if he wishes to flee from Allah,
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that he must flee to Allah,
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for there is no refuge from Him except in Him.
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Affirmation and belief in His Book,
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and affirming the truthfulness of His Messenger to whom this Book was revealed.
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The intensity of the servant’s focus toward Allah with his face and his heart.
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The face is mentioned because it is the most noble part of a human being.
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Whoever entrusts his affair to Allah,
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Allah will suffice him in all his affairs,
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and aid him in his needs.
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On the authority of al-Bara’ Ibn ‘Azib, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said to me:
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"When you go to your bed, perform wudu as you do for prayer,
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then lie on your right side,
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and say," and he mentioned the like of it.
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And in it: "And make these the last words you speak."
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Agreed upon.
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From the benefits of the hadith:
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The recommendation for a Muslim to go to sleep in a state of purity,
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so that death does not overtake him suddenly.
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This is taken as preparation for death through the purity of the heart,
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for it is more important than the purity of the body.
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Sleeping in a state of purity makes one’s dreams more truthful,
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and keeps one further from the tampering of the Shaytan.
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The recommendation to lie on the right side.
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The wordings of the adhkar (remembrances) are fixed by revelation (tawqifiyyah).
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They possess characteristics and secrets that cannot be reached by analogy.
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Therefore, one must strictly maintain the wording as it was narrated.
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This is why, when al-Bara’ Ibn ‘Azib, may Allah be pleased with them both, erred,
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while he was recalling this hadith,
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and said:
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"And Your Messenger whom You sent,"
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the Messenger of Allah, peace and blessings of Allah be upon him, said to him:
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"No,
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[say:] 'And Your Prophet whom You sent.'"
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On the authority of ‘A’ishah, may Allah be pleased with her, who said:
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The Prophet, peace and blessings of Allah be upon him, used to pray eleven rak'ahs at night.
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When dawn broke,
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he would pray two light rak'ahs,
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then lie on his right side,
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until the mu'adhdhin came to inform him.
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Agreed upon.
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"Lie down" (idhtaja‘a),
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meaning he placed his side on the ground.
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"To inform him" (fayu’dhinu),
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meaning he would notify him that the people had gathered.
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From the benefits of the hadith:
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The night prayer is eleven rak'ahs.
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This is what the Prophet, peace and blessings of Allah be upon him, consistently performed.
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The dawn prayer has a Sunnah,
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which is performed before it.
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Whoever misses it until he has prayed the obligatory prayer,
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should pray it afterwards.
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The Sunnah of lying down before the dawn prayer.
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The Imam goes out for prayer when the people have gathered.
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On the authority of Hudhayfah, may Allah be pleased with him, who said:
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The Prophet, peace and blessings of Allah be upon him,
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when he took to his bed at night,
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would place his hand under his cheek and then say:
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"O Allah, in Your name I die and I live."
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And when he woke up, he would say:
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"Praise be to Allah who gave us life after He caused us to die,
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and to Him is the resurrection."
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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It is from the Sunnah, when lying on the right side,
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that the servant places his right hand under his right cheek.
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The permissibility of referring to sleep as death,
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for it is the "minor death,"
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due to the soul not being fully attached to the body,
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but only partially connected to it.
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Allah the Exalted is the One who manages this universe,
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there is no one besides Him.
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He is the Creator, the Originator,
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the Giver of life and the Giver of death.
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The servant praises Allah the Exalted in every state.
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On the authority of Ya‘ish Ibn Tikhfah al-Ghifari, may Allah be pleased with him, who said:
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My father said:
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While I was lying on my stomach in the mosque,
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a man moved me with his foot and said:
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"Indeed, this is a way of lying that Allah dislikes."
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He said:
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I looked,
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and it was the Messenger of Allah, peace and blessings of Allah be upon him.
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Narrated by Abu Dawud.
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From the benefits of the hadith:
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The prohibition of sleeping on one’s stomach,
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because it is a way of lying that Allah dislikes,
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and it is one of the characteristics of the people of the Fire,
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may Allah protect us from it.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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from the Messenger of Allah, peace and blessings of Allah be upon him, who said:
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"Whoever sits in a place where he does not remember Allah the Exalted,
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will have a deficiency (tarah) from Allah the Exalted.
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And whoever lies in a place where he does not remember Allah the Exalted,
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will have a deficiency from Allah."
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Narrated by Abu Dawud.
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"Tarah" means deficiency (naqs),
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and it is also said to mean a consequence (tabi‘).
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From the benefits of the hadith:
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Teaching people how to spend their time,
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which is through remembrance and discussing good things.
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The deeds of the servants are all recorded against them,
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so there must be an accounting for them.
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Every word, stillness, and movement
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is calculated and recorded.
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The perfection of people’s gatherings is through the remembrance of Allah the Exalted,
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for gatherings in which Allah the Exalted is not remembered
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have no good in them.
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The permissibility of lying on one’s back,
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and placing one leg over the other,
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provided there is no fear of the ‘awrah (private parts) being exposed.
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The permissibility of sitting cross-legged or with the knees drawn up (ihtiba’).
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On the authority of ‘Abdullah Ibn Zayd, may Allah be pleased with them both,
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that he saw the Messenger of Allah, peace and blessings of Allah be upon him,
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lying on his back in the mosque,
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placing one of his legs over the other.
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Agreed upon.
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From the benefits of the hadith:
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The permissibility of lying on one’s back,
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and placing one leg over the other.
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The action of the Prophet, peace and blessings of Allah be upon him, was
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during a time of rest,
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not when people were gathered,
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as it is known from his habit of sitting among them
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with complete dignity.
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The permissibility of reclining in the mosque,
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and lying down,
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and various forms of resting.
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The reward mentioned for one who stays in the mosque
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applies to the one sitting,
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and it is also attained by the one lying on the ground.
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The one lying down should ensure his ‘awrah is not exposed,
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especially since lying down often invites sleep,
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and a sleeping person is not mindful of his ‘awrah.
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On the authority of Jabir Ibn Samurah, may Allah be pleased with him, who said:
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The Prophet, peace and blessings of Allah be upon him,
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when he prayed the dawn prayer,
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would sit cross-legged in his place
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until the sun rose brightly.
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Narrated by Abu Dawud.
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From the benefits of the hadith:
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This hadith came in a narration by Muslim:
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"He would not rise from his prayer mat where he prayed the morning prayer,"
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until the sun rose.
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When it rose, he would stand up.
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And they would talk,
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and discuss matters of the Jahiliyyah (pre-Islamic era),
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and they would laugh, and he would smile.
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It is recommended for whoever prays the dawn prayer in congregation
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to sit until the sun has risen high,
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so that he may attain the virtue of the Duha prayer.
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The Companions, may Allah be pleased with them, talking about the Jahiliyyah
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is to praise Allah for saving them from misguidance to guidance.
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Knowing the Jahiliyyah is a motivation to hold fast to Islam,
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for one does not know Islam
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who does not know the Jahiliyyah,
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for things are distinguished by their opposites.
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The permissibility of laughing in the mosque.
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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
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I saw the Messenger of Allah, peace and blessings of Allah be upon him, in the courtyard of the Ka‘bah,
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sitting with his knees drawn up (muhtabiyan) with his hands like this,
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and he described the ihtiba’ with his hands,
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which is the squatting position (qurfusah).
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Narrated by al-Bukhari.
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"Ihtiba’"
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is to wrap one’s arms and hands around one’s legs.
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"In the courtyard of the Ka‘bah,"
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meaning from its side near the door.
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From the benefits of the hadith:
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The permissibility of ihtiba’,
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but it is excluded if one is in the mosque waiting for prayer.
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The one sitting in ihtiba’ with his hands
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should hold one hand with the other,
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and he indicated this in this hadith,
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by placing one on the wrist of the other.
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It is not permissible to interlace one’s fingers in this state
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when waiting for prayer.
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On the authority of Qaylah Bint Makhramah, may Allah be pleased with her, who said:
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I saw the Prophet, peace and blessings of Allah be upon him, sitting in the squatting position (qurfusah).
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When I saw the Messenger of Allah (peace and blessings of Allah be upon him) sitting with such humility,
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I trembled out of awe.
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It was recorded by Abu Dawud and al-Tirmidhi.
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"Al-faraq" here means fear.
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Among the benefits of this hadith:
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The humility of a person in the way they sit,
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while remaining mindful of the greatness of Allah in all their movements and stillness.
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People of faith, by their very demeanor,
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inspire awe and reverence in others.
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On the authority of al-Sharid ibn Suwayd (may Allah be pleased with him), who said:
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The Messenger of Allah (peace be upon him) passed by me while I was sitting like this,
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having placed my left hand behind my back,
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and leaning upon the palm of my hand.
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He said, "Are you sitting in the manner of those who have incurred the wrath of Allah?"
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It was recorded by Abu Dawud.
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"Aliyyah" refers to the base of the thumb and the area beneath it.
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Among the benefits of this hadith:
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The obligation of enjoining good and forbidding evil.
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Discouraging people from imitating those who have incurred the wrath of Allah and those who have gone astray.
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These are the Jews and the Christians.
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The posture in which a Muslim sits
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must not resemble the sitting posture of any of the disbelievers.
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The obligation of manifesting the distinctiveness of this Ummah,
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even in the way it sits.
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Riyad al-Salihin.
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Riyad al-Salihin.