What Happens to the Soul When We Sleep Islam

Nat Sci Sleep. 2012; four: 81–87.

Qur'anic insights into sleep

Ahmed Southward BaHammam

¹The University Sleep Disorders Center, College of Medicine, King Saud Academy, Riyadh, Kingdom of saudi arabia

David Gozal

²Section of Pediatrics, Comer Children'due south Hospital, Biological Sciences Partitioning, The Academy of Chicago, Chicago, IL, USA

Abstract

Sleep has preoccupied and fascinated many civilizations since the dawn of flesh. Here, nosotros critically review the diverse elements pertaining to sleep in the context of early Islamic organized religion and civilization. The many principles of sleep hygiene, wellbeing and health associated with adequate slumber, and the understanding of sleep as a dynamic state are all apparent from such explorative process of Islamic tradition.

Keywords: slumber, Islam, Qur'an, fasting, Hadith, Ramadan

Introduction

Religious literature is rich in descriptions of slumber, and sleep practices and habits are usually influenced past culture and religion.1,2 Islam considers sleep to be 1 of the great signs of the creator (Allāh) and asks followers to explore this sign. One Qur'anic verse says, "And among His signs is your sleep by nighttime and by mean solar day and your seeking of His bounty, verily in that are signs for those who hearken" (30.23).

The two sources of Islamic legislation are the Qur'an and the Hadith. The Qur'an contains 114 sūrat, which were revealed from God (Allāh) to the Prophet Muhammad, peace be upon him (pbuh), through the angel Gabriel between 610 and 632 CE. The Hadith are the narrations concerning the words and deeds of the Prophet (pbuh) and are an important tool for understanding and interpreting the Qur'an.3 The Hadith were appraised and gathered mostly during the 8th and ninth centuries. Note in this work that Qur'an citations are two digits separated by a period; the first is the sūra number, and the second is the verse number (sūra.verse). For the Hadith citations, we refer to the cited book and the Hadith number.

Other religions and cultures may have rich references to slumber and sleep habits.1,4,5 However, this article uses commendation of the Qur'an and Hadith as the master sources of Islamic jurisdiction to summarize the traditional Islamic views of slumber and hash out the similarities with gimmicky sleep research.

Importance of slumber

Modern medicine has demonstrated that sleep has essential physiological functions, and sleep deprivation has deleterious effects on a number of actual functions.6,7 However, Islamic literature first emphasized the importance of getting enough sleep at night approximately 1400 years ago. Several Hadith by the Prophet Muhammad (pbuh) stressed this point. 1 Hadith in Sahih Al-Bukhari (SB) states that the Prophet (pbuh) told one of his companions who was praying the whole night to "Offer prayers and also sleep at nighttime, as your trunk has a correct on you" (SB 1874). Another Hadith says, "If anyone of you lot feels drowsy while praying he should become to bed (sleep) until his sleep is over" (SB 210). A third Hadith describes how the Prophet (pbuh) entered the Mosque and saw a rope hanging between its two pillars. He said "What is this rope?" The people said "This rope is for Zainab who, when she feels tired holds information technology (to go along standing for the prayer.)" The Prophet (pbuh) said "Don't use information technology. Remove the rope. You should pray as long every bit you experience active, and when yous get tired sleep" (SB 1099).

Sleep habits in Islamic civilisation

Going to bed early on and waking up early are strongly encouraged in Islamic civilization. The slumber pattern of Muslims is influenced by prayer times. Muhammad (pbuh) encouraged his companions not to be active after the darkness (Isha) prayer (approximately 2 hours after sunset). The Prophet (pbuh) reportedly said "One should not sleep before the night (darkness) prayer, nor have discussions after information technology" (SB 574). Muslims are required to perform five obligatory prayers (As-Salāt) daily during certain times of the twenty-four hour period. Following prayer times strictly influences slumber fourth dimension and lite exposure. Islamic prayer times were originally prepare co-ordinate to the motility of the sunday. Considering of the tilt of the world, its rotation and revolution around the dominicus, the diverse latitudes of the world's locations, and daylight savings time, the times for these obligatory prayers are not fixed and are influenced by the flavour and the location.viii

Dawn (Fajr) prayer time starts when white low-cal spreads at the horizon in the east (about 1.5 hr earlier sunrise).
Dhuhr prayer time starts when the sunday has declined westward from the center of the sky (zenith).
Asr prayer: Its time starts when the shadow of an object becomes equal to that of the object itself, in improver to the length of the shadow of the object when the sun was at zenith.
Maghrib prayer fourth dimension starts when the lord's day sets.
Isha prayer time starts when the ruby lite is gone from the western horizon, and lasts until the rising of the "white light" (true dawn) on the eastern horizon. Information technology is preferred to pray Isha before midnight, but most Muslims pray Isha around 2 hours subsequently sunset.

The timing of prayers is mentioned collectively in the Qur'an. 1 verse states "Perform As-Salāt (prayer) from mid-day till the darkness of the nighttime (ie, the Dhuhr, Asr, Maghrib and Isha prayers), and recite the Qur'an in the early dawn (ie, the morning Fajr prayer)" (17.78). During Ramadan (the fasting month), Muslims fast from Fajr until dusk (Magrib). Fajr fourth dimension is stated in i poesy "and consume and potable until the white thread (light) of dawn appears to you lot distinct from its black thread (darkness of night); then complete your fast till the nightfall" (2.187). Hadith stated the timings of obligatory prayers as well. One Hadith reported that the Prophet (pbuh) said: "Gabriel (pbuh) led me in prayer at the Business firm (ie, the Ka'bah). He prayed the apex prayer (Dhuhr) with me when the sun had passed the peak to the extent of the thong of a sandal; he prayed the afternoon prayer (Asr) with me when the shadow of everything was equally long equally itself; he prayed the dusk prayer (Maghrib) with me when i who is fasting breaks the fast; he prayed the dark prayer (Isha) with me when the twilight had ended; and he prayed the dawn prayer (Fajr) with me when food and potable become forbidden to one who is keeping the fast. On the following day he prayed the noon prayer (Dhuhr) with me when his shadow was as long as himself; he prayed the afternoon prayer (Asr) with me when his shadow was twice as long as himself; he prayed the sunset prayer (Maghrib) at the fourth dimension when one who is fasting breaks the fast; he prayed the night prayer (Isha) with me when nigh the 3rd of the dark had passed; and he prayed the dawn prayer (Fajr) with me when there was a off-white amount of lite. Then turning to me he said: Muhammad, this is the time observed by the prophets earlier yous, and the time is anywhere betwixt 2 times" (Sunan Abu-Dawud).

In the medieval ages, astrolabes, quadrants, and sundials all evolved and adult in Islamic countries (Figure 1A and B). Muslim scholars developed special features by means of which they were capable of computing the timings of Muslim prayers and the management to Makkah (Ka'bah).9 The developed astrolabe could be calibrated and used at unlike geographical locations to calculate twelvemonth-long prayer times.10 Even so, electronic clocks are used currently in mosques to assist determining prayer times (Figure 2).

An external file that holds a picture, illustration, etc. Object name is nss-4-081Fig1.jpg

(A) Astrolabe has been used to determine prayer times and the direction of Makkah. (B) Sundial of prayer time.

An external file that holds a picture, illustration, etc. Object name is nss-4-081Fig2.jpg

Electronic clocks have been used recently in mosques to decide prayer times.

A proportion of Muslims follow prayer times strictly and wake upward early on on weekdays and weekends for dawn prayer. Summer nights are shorter due to an early dawn, hence Muslims who pray Fajr on time may have less night-fourth dimension slumber during the summertime.11 Therefore, during the summertime, some Muslims wake up to pray Fajr on time and then sleep until work time. A contempo study assessed sleep architecture and daytime sleepiness in subjects who divide slumber due to the Fajr prayer and reported no differences in sleep architecture or daytime sleepiness in the consolidated and split-sleep schedules when the total sleep duration was maintained.11

The Prophet (pbuh) also reportedly dimmed the lite during slumber. I Hadith says, "Put out lamps when y'all get to bed" (SB 5301). This may bespeak the importance of maintaining a nighttime surround during sleep to maintain cyclic rhythms.

Types of sleep in the Qur'an

"Sleep" is frequently described by several different terms and descriptions in the Qur'an. Modern medicine describes several stages of sleep; however, ancient people as well observed and described different sleep states. Deep analysis of the different descriptions of sleep in the Qur'an reveals that the metaphors refer to different states of sleep, which may refect different types or levels of slumber.

Sinah: A verse in Qur'an uses the discussion sinah when describing Allāh. "No slumber (Sinah) can seize Him nor sleep" (ii.255). Sinah has been divers every bit slumber or dozing off for a very short period after which arousal due to any environmental stimulant is prompt. In the Qur'an, slumber implies a manifestation of weakness and signals that the torso needs rest. Therefore, while the Creator does not sleep or doze off, His creations, including mankind, need sleep every day.
Nu'ass: This term appears twice in the Qur'an to draw sleep. One verse says, "Recall when He covered you lot with a slumber (nu'ass) equally a security from him" (8.xi). This poesy describes how slumber (nu'ass) provided believers with feelings of security during a menstruum of fear and stress. The other verse says, "And then after the distress, He sent down security upon you. Slumber (nu'ass) overtook a party of you" (3.154). Interpreters depict the word nu'donkey every bit a short nap, which may indicate a country of sleep deeper than sinah. Recently, researchers take postulated that short naps could reduce stress and blood pressure, with the chief changes in claret pressure occurring between lights off and sleep onset.12–14
Ru'qood: The Qur'an describes the sleep of the People of the Cave (as'hab al-Kahf), who are known in Christian literature every bit "the Seven Sleepers of Ephesus".15 When these immature believers asked Allāh for mercy, He directed them to seek refuge from prosecution in a cave. Then, He put them into a slumber state. The Qur'an describes their sleep with the following poesy: "And you would have thought them awake, whereas they were asleep (ru'qood)" (verse 18.18). The nigh appropriate interpretation of the term ru'qood is "sleep for a long period". Indeed the Qur'an stated that the People of the Cave stayed in their cave for 3 hundred (solar) years, ie, 309 lunar years (xviii.25).16
Ho'joo: This term indicates sleep at night. The Qur'an describes pious believers who fear Allāh in the post-obit verse: "They used to slumber but picayune past night (ho'joo). And in the hours before dawn, they were (establish) asking (Allāh) for forgiveness" (51.17–18).
Su'baat: The Qur'an describes human sleep in one verse as su'baat: "And nosotros made your sleep (su'baat) as a matter for residual" (78.9). In Standard arabic, the give-and-take su'baat is derived from the word sabt, which means disconnecting.17 Therefore, su'baat may indicate a disconnection from the surrounding environment during sleep or a college arousal threshold.

Naps

Qai'lullah is the word used in Islamic literature to describe a midday nap. Qai'lullah is a well-established Islamic practice, and it may take on a religious dimension for some Muslims. One Hadith by the Prophet (pbuh) says, "Take a short nap, for Devils practice non accept naps" (Sahih Aljamie. Alalbani 1647). Another Hadith provides details well-nigh appropriate timing for a nap: "Sleeping early in the solar day betrays ignorance, in the heart of the solar day is right, and at the stop of the twenty-four hours is stupid" (Fath Al-Bari). Recent studies take shown that brusk daytime naps improve vigilance, cognitive function, and retentiveness consolidation and reduce bloodshed related to coronary artery disease.12,18 A few studies conducted in Saudi Arabia revealed that napping is a common exercise there, even among children.xix–21 A written report of medical students in Saudi Arabia revealed that 52% nap regularly19 Wali et al take shown previously that up to 88% of adult Saudis nap in the afternoon.21

Circadian rhythm

The alternation of day and night is mentioned in 37 places in the Qur'an, and several instances consider the succession of night and twenty-four hours to be a sign of the greatness of the Creator and enquire people to observe information technology. One verse says: "Do they non run across that Nosotros fabricated the nighttime that they may residue therein and the twenty-four hour period giving sight? Indeed in that are signs for a people who believe" (27.86). In the Qur'an, the word "night" always precedes the give-and-take "day". One verse says, "And it is He who has fabricated the dark and the day in succession for whoever desires to remember or desires gratitude" (25.62). It is clear that the Qur'an considers humans to be diurnal individuals who need light in the daytime and darkness at dark. For example, another verse states, "And information technology is He Who makes the night a covering for you, and the sleep (as) a serenity, and makes the day nushūr", ie, getting upwardly and performing daily piece of work after sleeping at night (25.47). The Qur'an stresses the importance of the circadian pattern of light and darkness and considers the cycle of night and 24-hour interval to exist a gift from Allāh, "Say: See ye? If Allāh were to make the Night perpetual over y'all to the Day of Judgment, what God is there other than Allāh, who can give you enlightenment? Will ye not so hearken? Say: Meet ye? If Allāh were to brand the Day perpetual over yous to the Day of Judgment, what God is at that place other than Allāh, who can give you a Nighttime in which ye can residuum? Will ye non then run into? Information technology is out of His Mercy that He has made for you Night and Day – that ye may rest therein, and that ye may seek of His Grace – and in social club that ye may be grateful" (28.71–73).

Sleep and death

The Islamic literature indicates some similarities between sleep and expiry. One of the Qur'an verses states, "Information technology is Allāh Who takes abroad the souls (Wafat) at the time of their death, and those that die not during their slumber. He keeps those (souls) for which He has ordained death and sends the residual for a term appointed. Verily, in this are signs for people who think deeply" (39.42). The Qur'an uses the term "Wafat" to depict death. Islamic scholars divided Wafat into sleep (temporary death) and decease (real death). Thus, the above poetry indicates that while Allāh takes and retains souls during existent death, He releases souls afterward sleep for an appointed term. The Hadith support this interpretation. One Hadith reported that whenever the Prophet (pbuh) went to bed, he said, "O' Allāh, it is with Thine Name that I alive and it is with Thine Proper name that I die", and when he awoke, he said, "Praise is due to Allāh, Who gave usa life after our death (slumber) and unto Thee is resurrection" (SM 2711).

Ramadan fasting and sleep

Voluntary fasting, or the abstinence from food, drink or both, is adept in many religions and cultures. Researchers accept long recognized that experimental fasting alters the sleep-wakefulness pattern in diverse species. For case, nutrient deprivation has been shown to increase wakefulness and markedly reduce rapid eye move slumber.22–24 Fasting during the holy month of Ramadan is the fourth pillar of Islam, and more than 1.5 billion Muslims worldwide fast during Ramadan every yr from dawn to sunset.25–27 The effects of experimental fasting cannot be generalized to Islamic fasting during Ramadan due to Ramadan'southward unique characteristics:26

The fasting duration is influenced by the season in which Ramadan occurs.26 Ramadan is one of the 12 Hijra months in the Islamic lunar calendar year. The Hijra year is eleven days shorter than the Gregorian year; therefore, Ramadan occurs in a different flavour every nine years.26 The season during which Ramadan occurs influences the length of fasting, because daytime is longer in summer than in winter.
The geographical locations influence the fasting. Every bit we move away from the equator, daytime becomes longer in summer and shorter in winter.26
Ramadan fasting is distinguished by an abrupt change in eating habits; caloric intake increases at night, which may influence the circadian design of torso temperature and nocturnal slumber.28
The fasting protocol during Ramadan may influence slumber, equally Muslims rise for the predawn meal (suhur).29
Several changes in habits and lifestyle occur during Ramadan in some Islamic countries, such every bit delaying the offset of work, shortening the working hours, and opening of stores and shopping malls until late at night.30

All of these factors signal that the physiological and behavioral changes occurring during the month of Ramadan may be unlike from those in experimental fasting.31

Many Muslims associate fasting during Ramadan with increased daytime sleepiness. Nevertheless, studies that assessed daytime sleepiness objectively in fast performers revealed no increase in daytime sleepiness compared with baseline when nocturnal sleep duration was maintained.29,32 Studies using sleep diaries have shown a delay in bedtime and rise time during Ramadan.29,thirty A contempo objective study that assessed sleep patterns continuously during Ramadan in a natural environment (ie, not in the laboratory under controlled conditions) using actigraphy-like device reported a delay in bedtime and wakeup time during Ramadan.32

The exclusive eating of meals at dark during Ramadan has been proposed to cause increases in torso temperature at night and thereby delay the circadian patterns of body temperature and sleep.33 In improver, lifestyle changes like delay in starting schools and work, increased social and commercial activities until late at night, broadcasting popular programs on tv set channels until dawn, conducting Ramadan prayers at night and sometimes until two–3 am, have been suggested equally potential causes of delay in cyclic rhythms during Ramadan.26,30 A study assessed the chronotype of fasting individuals during Ramadan in Saudi arabia using the Horne and Östberg questionnaire and reported a clear trend toward a decrease in morning types and an increase in evening types during Ramadan.30 Studies that monitored torso temperature every bit a marker of circadian blueprint during Ramadan28,33,34 reported a delay in the occurrence of acrophase and a reduction in the amplitude of core body temperature during Ramadan.28,33 2 studies that assessed sleep architecture during Ramadan using polysomnography demonstrated a significant reduction in REM sleep.29,33

Dreams

The Islamic civilization is extremely interested in dreams. Dream interpretation (oneiromancy) is an established science in Muslim literature, and a number of Muslim philosophers and thinkers have emerged in the science of dream interpretation [eg, Ibn Arabi (1164–1240 CE), Ibn Sirin (653–728 CE), and the great Muslim scholar and thinker Ibn Khaldūn (1332–1402 CE) who considered dream estimation to be a class of science.35–38 Ibn Sirin is the best-known dream interpreter in Islamic history,36,38 and his method of dream interpretation relies on the interpretation and agreement of the Qur'an and Hadith. He linked the interpretation of dreams to the personal characteristics and life circumstances of the individual.36 In full general, Muslims concur dreaming in a much college regard than Western societies.36,39,forty Indeed, Muslims consider dream vision to be a kind of supernatural perception. One Hadith quotes the Prophet (pbuh) as having said, "A proficient dream vision of a pious homo is a forty-sixth part of prophecy" (Sahih Muslim 2263). The Prophet (pbuh) has likewise been reported to have said, "A good vision (ru'ya) is from Allāh and a bad dream (hulm) is from the Satan" (SB 3118). Currently, Muslim use the terms Tabir or Tafsir for "dream interpretation", and dreams continue to play an important role in the lives of modern Muslims.39,40 A study assessing the role of visions in contemporary Egypt reported that religiously revelatory dreams remain a widespread phenomenon.39 The investigators reported that this phenomenon was not observed amidst the uneducated or those with a naively superstitious mentality; quite the contrary, the studied grouping were well educated, technologically proficient, and psychologically healthy.39 The writer described the studied group: "believe that the power to receive visions through dreams and in the waking land is a faculty that is latent in man beings, whose attachment to cloth things clouds their receptivity to impulses from the spiritual realm".39 Another recent report in university students in the United Arab Emirates showed that dreams are taken seriously past young Muslims.40 The study reported that dreams influenced the participants' personal life, daily plans, and making decisions related to their social life.40 This is a strong indication that the traditional Islamic ideas well-nigh dreams are alive and well preserved in the minds of mod Muslims.

The Qur'an uses a few terms that imply "dream", such as ru'ya (vision, verses 17.60, 37.105, 48.27 and 12.43), hulm (dream, verses 21.5, 12.44), manam (slumber, verses 37.102 and eight.43) and bushra (tidings, verse 10.64). Because of the Qur'an's central part in Muslim religion, discussions of dreams and dreaming are cardinal to Islamic dream interpretation and agreement.

In 3 sūrat in the Qur'an, dream descriptions play a major role in dream estimation:

Sūra 12, Yussuf (Joseph [pbuh]): This sūra provides a condensed version of the story of Joseph (pbuh) and some of the nigh famous references to dream interpretation. When Joseph (pbuh) said to his father, "O my father, indeed I accept seen (in a dream) eleven stars and the sunday and the moon; I saw them prostrating to me" (12.iv). And the dreams of the two immature men who went to prison with him: "And there entered the prison house with him ii young men. One of them said: Indeed I have seen myself (in a dream) pressing wine. The other said: Indeed I take seen myself carrying upon my head (some) bread from which the birds were eating. Inform us of its interpretation; indeed we run across you to be of those who practice skillful." (12.36). Joseph (pbuh) interpreted the dreams for the immature men: "O two companions of prison, as for one of y'all, he will give drink to his master of wine; but equally for the other, he will be crucified and the birds will consume from his head. The affair has been decreed well-nigh which yous both inquire" (12.41). A third dream is the dream of the king: "And (subsequently) the male monarch said "Indeed I have seen (in a dream) seven fat cows being eaten past vii (that were) lean, and 7 green spikes (of grain) and others (that were) dry. O eminent ones, explicate to me my vision, if y'all should translate visions" (12.43). Joseph (pbuh) interpreted the king's dream: (Joseph) said "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat. Then volition come up afterward that seven hard (years) which will consume what you saved for them, except a piffling from which you volition store. And so will come after that a year in which the people will exist given rain and in which they volition press (olives and grapes)" (12.47–49).
Sūra 37, Every bit-Sāffāt (Ranks): This sūra focuses on Allāh's command to Prophet Abraham (pbuh) to sacrifice his son. "And when he reached with him (the age of) exertion, he said "O my son, indeed I take seen in a dream that I (must) sacrifice you, so encounter what you remember." He said "O my begetter, practise as you lot are allowable. You lot will detect me, if Allāh wills, of the steadfast" (37.102–107).
Sūra 8, Al-Anfāl (Spoils): This sūra describes a dream of Prophet Muhammad (pbuh) the dark before a item battle when the Muslim army was across the valley from their enemy. "(And remember) when Allāh showed them to you every bit few in your (ie, the Prophet'southward) dream; if He had shown them to you as many, you would surely have been discouraged and you would surely have disputed making a decision. Simply Allāh saved you" (verse 8.43).

Nosotros recommend that scientists interested in sleep explore the religious literature to understand the views, behaviors, and practices of aboriginal people regarding sleep and sleep disorders. Investigating aboriginal religious views of sleep may not only raise new questions virtually slumber and sleep behavior just also help accost unanswered questions nigh slumber. Future research should address the effects of adhering to religious teachings on sleep and wellness in general.

Footnotes

Disclosure

The authors have no conflicts of involvement to declare in this work.

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Source: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3630974/#:~:text=The%20Qur'an%20uses%20the,The%20Hadith%20support%20this%20interpretation.