Question 032: I have read two things: 1) It is recommended to be in wudu when you go to bed at night and 2) certain things invalidates wudu, including being unconscious/asleep. So, why is it recommended to go to bed in wudu when you just have to redo it when you wake up? Is there some sort of narration that says wudu protects you during sleep? If not, then what is the purpose in this practice.
Answer 032: Although, a sleep which overwhelms the senses of sight and hearing (as a result of which the eyes do not see, and the ears do not hear) invalidate wudu, but one of the reason which is behind performing wudu before going to sleep and has been recommended by the Infallibles (pbuth) is that the wudu help the soul of a believer to have a divine and positive inspirations during sleep. Unlike those who have been done bad actions during day they would dreamed the actions during night.
The following are some ahadith our Infallibles (pbuth) recommended us perform wudu:
The Prophet (saws) has said, ‘Perform ablution frequently and Allah will increase your life, and if you are able to be in a state of purity throughout the night and day, then do so, for if you die in the state of purity, you will die a martyr.[1]
The Prophet (saws) said, ‘The man sleeping in the state of purity is as the man praying and fasting.[2]
Imam Sadiq (as) said: whoever performs wudu before going to bed, the bed would be like the mosque for him. And if he remembers in the bed that didn’t perform wudu he can do tayammum on the coverlet, so if he sleeps with wudu or tayammum he likes offering prayers as long as he remembers Allah (SWT).[3]
Imam Ali (as) said: None of the Muslims are going to bed while they haven’t performed wudu and if there is no water they can do tayammum, because Angels take the soul of a believer (who sleeps) and climbs into the sky and Allah (SWT) accepts it and send blessing to it; if he is doomed to die He keeps the soul and if not the Angles return it to his body.[4]
[1] . Amali al-Mufid, p. 60, no. 5.
[2] . Kanz al-`Ummal, no. 25999.
[3] . Mahasen, Pg. 47, H. 64.
[4] . Khisal, Vol. 2, Pg. 402; Bihar al-Anwar, Vol. 10, Pg. 91.