Sahih al-Bukhari, no. (6313), the wording is his, and no. (6311) and no. (6315), Sahih Muslim, no. (2710), Sunan Abi Dawud, no. (5046), Sunan at-Tirmidhi, no. (3574), Sunan Ibn Majah, no. (3876)
This hadith also says: when you go to sleep, perform ablution as for the prayer, then lie on your right side and say these words. It goes on to say that if you die in that state, you will die upon the fitrah.
Put your two palms together, then recite the surahs mentioned (Surah al-Ikhlas, Surah al-Falaq and Surah an-Nas) and blow into them. Then wipe them over as much of the body as you can, starting with the head, the face and the front of the body. Do this three times
Allah - there is no deity except Him, the Ever-Living, the Self-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursī extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.
Sahih, Sahih Ibn Khuzaymah, no. (2424), as-Sunan al-Kubra of an-Nasa'i no. (10720), al-Bukhari also narrated it mu'allaq, no. (2311), and al-Albani graded it Sahih in “Sahih at-Targhib” (1/392).
This hadith states the virtue of reciting Ayat al-Kursi: whoever recites it before lying down in bed, a guardian from Allah is appointed for him, and Satan cannot come near him until the morning.
The Messenger ﷺ has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination." Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."
O my Lord! With Your name I have laid down my side (on the bed), and with Your name I shall raise it. So if You take my soul, have mercy on it, and if You release it, protect it as You protect Your righteous servants.
Sahih al-Bukhari, no. (6320), the wording is his, Sahih Muslim, no. (2741), Sunan Abi Dawud (5050), Sunan at-Tirmidhi, no. (3401), Sunan Ibn Majah, no. (3874)
This hadith teaches that before saying these words a person should dust off the bed three times, then say these words. Dusting it three times is mentioned in Sunan at-Tirmidhi, no. (3401).
O Allah! You created my soul and You will take it in death. To You alone (in Your hands alone) belong its death and its life. If You keep it alive, protect it, and if You cause it to die, forgive it. O Allah! Indeed, I ask You for well-being.
Sahih, Sunan at-Tirmidhi, no. (3398), from the hadith of Hudhayfah, the wording is his, Sunan Abi Dawud (5045), from the hadith of Hafsah, and al-Albani graded it Sahih in “as-Sahihah” no. (2754).
The hadith of Hafsah (RA) in Sunan Abi Dawud (5045) mentions saying it three times, but Allamah al-Albani (RH) declared the number three shadh; see: as-Sahihah (6/587).
The hadith describes how this supplication was said: when the Prophet ﷺ intended to sleep, he would place his right hand under his cheek, then say this supplication.
O Allah! Lord of the seven heavens, Lord of the earth and Lord of the Mighty Throne! Our Lord and Lord of all things! Splitter of the grain and the date-stone! Revealer of the Torah, the Injil and the Furqan (the Quran)! I seek refuge in You from the evil of everything whose forelock You hold. O Allah! You are the First, so there is nothing before You; You are the Last, so there is nothing after You; You are the Most High, so there is nothing above You; You are the Most Near, so there is nothing nearer than You. Pay off (our) debt for us and free us from poverty and make us free of need.
Sahih al-Bukhari, no. (3705), Sahih Muslim, no. (2727), Sunan Abi Dawud, no. (5062), Sunan at-Tirmidhi, no. (3408).
This hadith states the virtue of these remembrances: if someone says them when going to bed, it is better for him than a servant.
2
Sahih Muslim, no. (2713), the wording is his, Sunan at-Tirmidhi, no. (3481), where the words in square brackets are found, Sunan Abi Dawud, no. (5051), Sunan Ibn Majah, no. (3873).
All praise is for Allah, who fed us, gave us drink, sufficed us and gave us shelter; (otherwise) how many people there are who have no one to suffice them and no one to give them shelter!
O Allah! Creator of the heavens and the earth! Knower of the unseen and the seen! There is no deity except You, Lord and Owner of all things. I seek refuge in You from the evil of my own self, from the evil of Satan and his shirk, and from committing evil against myself or bringing it upon a Muslim.
The reciter starts with “‘aalimal ghaybi wash-shahaadah” before “faatiras samaawaati wal-ardh”, and says “ash-hadu an laa ilaaha illaa ant” after “rabba kulli shay-in wa maleekah”.
Sahih, Sunan at-Tirmidhi, no. (3529), from the hadith of Abdullah bin Amr, and al-Albani graded it Sahih; see: as-Sahihah (6/623).
This hadith is also narrated from Abu Hurairah (RA) with different wording; see: [Sunan at-Tirmidhi, no. (3392), Sunan Abi Dawud no. (5067)]. The author quoted the words of this hadith, but at the end added a piece of the hadith of Abdullah bin Amr (RA), which is an entirely separate hadith. We have given the words of the hadith of Abdullah bin Amr (RA) alone, because all the words are found together in it.
This supplication is not related to bedtime; rather it belongs to the morning and evening supplications, as it has already passed under that topic; see (page 99) of this book.
Recite Surah Alif Lam Mim Tanzil as-Sajdah and Surah al-Mulk.
Sahih, Sunan at-Tirmidhi, no. (3404) and no. (2892), as-Sunan al-Kubra of an-Nasa'i, no. (10474), and al-Albani graded it Sahih in “as-Sahihah” no. (585)
Layth bin Abi Sulaym is supported by Mughirah bin Muslim; see further: [al-Adab al-Mufrad, no. (1207), 'Amal al-Yawm wa al-Laylah of an-Nasa'i no. (706)]
So objecting to Layth is wrong. It is true, however, that Abu az-Zubayr did not hear this narration from Jabir (RA), but when asked he named his teacher, Safwan, who is a trustworthy Tabi'i; see [Musnad Ibn al-Ja'd (page 382) no. (2611), 'Amal al-Yawm wa al-Laylah of an-Nasa'i no. (709), al-Mustadrak of al-Hakim, Indian edition (2/412)]
Imam Abu az-Zubayr has been described as doing tadlis, and that too in the sense of narrating from a book, but no one has accused him of tadlis at-taswiyah. So when Abu az-Zubayr named his teacher as Safwan, it necessarily means that Safwan heard it from Jabir (RA) himself, and that there is no other narrator in between.
Some scholars understood that once Abu az-Zubayr named his teacher as Safwan, this is no longer the hadith of Jabir (RA); rather it is either a mursal of Safwan or this Safwan is some Companion. Yet this makes a dangerous accusation against Abu az-Zubayr: if this hadith was never at all among the narrations of Jabir (RA), how could he narrate it on the authority of Jabir (RA)? Abu az-Zubayr is a highly trustworthy imam; he may do tadlis, but he cannot attribute any hadith to a Companion at will.
Moreover, Abu az-Zubayr was asked about the hadith of Jabir itself, and the purpose was: did you hear the hadith of Jabir from Jabir (RA) yourself, or through someone else? His naming Safwan in reply shows that it was the hadith of Jabir itself that he heard from Safwan. Allamah al-Albani (RH) said the same, which some people could not understand; see: [as-Sahihah (2/130)]. Allamah al-Albani's (RH) view is also supported by the fact that Abu az-Zubayr (RA) had a written collection of Jabir (RA) from which he narrated, and when asked about it he said: “منه ما سمعت، ومنه ما حدثت عنه” Some of it is hadiths that I heard from Jabir (RA), and some of it someone else narrated to me from Jabir. [ad-Du'afa' of al-Uqayli, ed. Dr Mazin (5/382), and its chain is sahih]
Consider this statement of Abu az-Zubayr: when he narrated the hadith under discussion from Jabir (RA), and on being asked named his teacher as Safwan, it becomes clear that he narrated this hadith of Jabir (RA) through Safwan, and because it was in the written collection he narrated it directly from Jabir (RA). See also: Anwar an-Nasihah (t/3404).
O Allah! I have submitted my soul to You, entrusted my affair to You, turned my face to You and leaned my back on You, out of longing (for Your reward) and fear (of Your punishment). There is no refuge and no place of safety from You except with You. I have believed in Your Book which You revealed and in Your Prophet whom You sent (to us).
Sahih al-Bukhari, no. (6313), the wording is his, and no. (6311) and no. (6315), Sahih Muslim, no. (2710), Sunan Abi Dawud, no. (5046), Sunan at-Tirmidhi, no. (3574), Sunan Ibn Majah, no. (3876).
This hadith also says: when you go to sleep, perform ablution as for the prayer, then lie on your right side and say these words. It goes on to say that if you die in that state, you will die upon the fitrah.