“A bedding for a man, a bedding for his wife, a third for a guest, and the fourth is for the shayṭān”

“A bedding for a man, a bedding for his wife, a third for a guest, and the fourth is for the shayṭān”

by: Dr Mohammad Akram Nadwi
Oxford

Question:
Sunan Abi Dawud, Hadith 4142, narrated by Jabir ibn ‘Abdullah. The hadith says: The Messenger of Allah (peace and blessings be upon him) mentioned bedding and said: “There should be bedding for a man, bedding for his wife, and a third for a guest, but a fourth is for the devil.”

Assalamu alaikum dear shaykh, in sha Allah you are well.
I have tried to search for this above hadith on your telegram chanell with the following wordings but could not find any of your comments on this. فراش للرجل و فرش للإمرأة
Can you please explain if this is authentic and what the context of this hadith is.
Jazakallahu khairan dear shaykh

Answer:
Wa ʿalaykum as-salām wa raḥmatullāhi wa barakātuh.
May Allāh bless you for your careful enquiry and for seeking to understand the Sunnah with diligence and balance.
The narration you mentioned, reported from Jābir ibn ʿAbdillāh (raḍiy Allāhu ʿanhu), is indeed authentic. It is found in Ṣaḥīḥ Muslim, Sunan Abī Dāwūd, Sunan al-Nasā’ī and other reliable collections. The Messenger of Allāh (peace and blessings be upon him) said: “There should be bedding for a man, bedding for his wife, and a third for a guest, but a fourth is for the Shayṭān.” The scholars of ḥadīth are agreed upon its soundness, and it has been accepted by the leading muḥaddithīn without dispute.

The meaning of this ḥadīth is a lesson in moderation, simplicity, and avoidance of excess. The Prophet ﷺ is teaching that a person should suffice with what he truly needs: one bedding for himself, another for his wife, and a third to honour a guest. Anything beyond that represents indulgence and extravagance. Hence, the “fourth being for the Shayṭān” is a metaphorical warning that unnecessary possessions, which serve no genuine purpose, become a means for vanity, pride and heedlessness. When one accumulates items purely for show, or for worldly ostentation, this falls under behaviour that is spiritually blameworthy and ascribed to Shayṭān.

The commentators have also mentioned a further possibility: that the phrase could be understood literally, meaning that if there is surplus bedding left unused, Shayṭān may find in it a place to rest or dwell, just as he partakes in food when Allāh’s name is not mentioned, or enters a house when one forgets to say “bismillāh”. Both meanings complement each other, and both serve to remind the believer of the importance of keeping one’s home free from excess and mindful of Allāh’s remembrance.

This narration also carries a legal and practical indication that it is permissible for a man to have a separate bedding from his wife, and that doing so is not contrary to her rights. The Prophet ﷺ himself sometimes slept in the same bed with his wives and at other times separately, as recorded in authentic reports from ʿĀ’ishah and Maymūnah (raḍiy Allāhu ʿanhumā). Therefore, each of them having their own bedding is not considered blameworthy, but rather may be preferable in some situations for rest, comfort, and the preservation of health, coming together only when there is a need for intimacy.

The ḥadīth thus reflects the balance and beauty of the Prophet’s guidance, to live within one’s means, to avoid wastefulness and arrogance, and to maintain a household that is moderate and content. As Allāh Most High says: “Indeed, the wasteful are brothers of the devils.” (Sūrat al-Isrā’, 17:27). The believer is reminded that what exceeds his true need can easily draw him towards pride or heedlessness, while moderation brings barakah and tranquillity.

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