Sleep from an Islamic perspective
Ahmed S.
BaHammam
The University Sleep Disorders Center, Department of
Medicine, College of Medicine, King Saud University, Riyadh, Saudi
Arabia
Address for correspondence: Prof. Ahmed
BaHammam, Professor of Medicine, Director, Sleep Disorders Center, College of
Medicine, King Saud University, Box 225503, Riyadh 11324, Saudi Arabia. E-mail:
[email protected]
Author information ► Article notes
► Copyright and License information
►
Received March 26, 2011; Accepted May 21,
2011.
Copyright : © Annals of Thoracic Medicine
This is an open-access article distributed
under the terms of the Creative Commons Attribution-Noncommercial-Share Alike
3.0 Unported, which permits unrestricted use, distribution, and reproduction in
any medium, provided the original work is properly cited.
This article has been cited by other articles in PMC.
Go to:
Abstract
Sleep medicine is a relatively new scientific specialty. Sleep is
an important topic in Islamic literature, and the Quran and
Hadith discuss types of sleep, the importance of sleep, and good sleep
practices. Islam considers sleep as one of the signs of the greatness of Allνh
(God) and encourages followers to explore this important sign. The Quran
describes different types of sleep, and these correspond with sleep stages
identified by modern science. The Quran discusses the beneficial
effects of sleep and emphasizes the importance of maintaining a pattern of light
and darkness. A mid-day nap is an important practice for Muslims, and the
Prophet Muhammad peace be upon him (pbuh) promoted naps as beneficial. In
accordance with the practice and instructions of Muhammad (pbuh), Muslims have
certain sleep habits and these sleep habits correspond to some of the sleep
hygiene rules identified by modern science. Details during sleep include sleep
position, like encouraging sleep on the right side and discouraging sleep in the
prone position. Dream interpretation is an established science in the Islamic
literature and Islamic scholars have made significant contributions to theories
of dream interpretation. We suggest that sleep scientists examine religious
literature in general and Islamic literature in particular, to understand the
views, behaviors, and practices of ancient people about the sleep and sleep
disorders. Such studies may help to answer some unresolved questions in sleep
science or lead to new areas of inquiry.
Keywords: Circadian
rhythm, dreams, Islam, Quran, sleep
Sleep medicine is considered a relatively new field of medicine,
but mankind has long been interested in sleep, and culture and religion
influence attitudes and beliefs about sleep. In particular, religious literature
has many references to sleep.[1,2] Islam emerged as a
religion in the seventh century when the Prophet Muhammad peace be upon him
(pbuh) started receiving revelations from Allāh (God), known as the Holy
Quran (610 C.E.). Most Muslims, with a worldwide population of about 1.6
billion, view Islam as a way of life and follow the instructions of Islam in all
of their daily practices, including sleep.[3] The two sources of Islamic
jurisprudence are the Quran and Hadith (Sunnah).
Muslims believe that Allāh revealed the Quran to the Prophet Muhammad
(pbuh) through the angel Gabriel from 610 to 632 C.E., the year of the Prophet's
death [verse 17. 106]. The text of the Quran contains 114 chapters
(Sūra). Hadith are a collection of narrations concerning the
words and deeds of the Prophet Muhammad (pbuh). These were evaluated and
gathered into a large collection, mostly during the eighth and ninth
centuries.
Islam has great interest in sleep, and sleep is considered as one
of the signs of the greatness of Allāh. Sleep is mentioned frequently in the
Quran. For example, a well-known verse says, “And among his signs is your
sleep by night and by day and your seeking of His bounty, verily in that are
Signs for those who hearken” [verse 30.23]. Islam has clear instructions
and guidance for followers about the nature of good sleep. In addition, Muslims
have shown great interest in dreams and dream interpretation.[4]
In this article, for citation of the Quran, we refer to chapter
(Sūra) and verse (Sūra.verse); for citation of
Hadith, we refer to the book and Hadith number. For the
Quran, we used an English translation that was approved by the Ministry
of Islamic Affairs in Saudi Arabia and the Islamic University in Madinah; for
Hadith, we cite major books approved by the Ministry of Islamic affairs
in Saudi Arabia.[5–7]
In this article, we discuss the Islamic views of sleep based on the
Quran and Hadith and the impact of these views on sleep and
sleep habits of modern Muslims.
Go to:
Types of
Sleep in the Quran
The Quran frequently mentions sleep. There is a general
Arabic word for “sleep” (Noum) and other Arabic words for specific
types of sleep. The word “sleep” and its derivatives appear nine times in the
Quran. In addition, different Arabic words are used to describe sleep
in the Quran, and these may correspond to the different sleep stages
identified by modern sleep science:
Based on the above, we suggest that the arrangement of sleep
stages/states is Sinah and Nu’ass, followed by Hojoo,
and Ruqood and then Subaat.
Go to:
Importance
of Sleep
Modern sleep scientists believe that sleep deprivation has
deleterious effects on mental concentration, memory, mood, and quality of life.
In addition, recent data indicate that sleep deprivation impairs endocrine and
metabolic functions.[12,13] Islam also emphasizes
the importance of getting enough sleep. One Hadith by the Prophet
(pbuh) in Sahih Al-Bukhari (SB) says, “If anyone of you feels drowsy while
praying he should go to bed (sleep) till his slumber is over” (SB 210). The
Prophet (pbuh) told one of his companions (Ibn Amr) who was praying the whole
night “Offer prayers and also sleep at night, as your body has a right on
you” (SB 1874). Once the Prophet (pbuh) entered the Mosque and saw a rope
hanging in between its two pillars. He said, “What is this rope?” The
people said, “This rope is for Zainab, who, when she feels tired, holds it (to
keep standing for the prayer.)” The Prophet (pbuh) said, “Don’t use it.
Remove the rope. You should pray as long as you feel active, and when you get
tired, sleep” (SB 1099). Another Hadith narrated by Aisha (wife of
the Prophet [pbuh]) in Musnad Ahmed (MA) tells of a woman from the
tribe of Bani Asad, who was sitting with Aisha when Allāh's Apostle (pbuh) came
to my house and said, “Who is this?” Aisha replied, “She is so and so”. She does
not sleep at night because she is engaged in prayer. The Prophet said
disapprovingly, “Do (good) deeds which are within your capacity as Allāh
never gets tired of giving rewards till you get tired of doing good deeds”
[MA 25244].
Sleep manners
There are numerous Muslim sleep traditions that Muslims try to
follow in order to be in accordance with the practice of the Prophet (pbuh)
(Sunnah).
Early bedtime and early wake up time
Muhammad (pbuh) encouraged his companions not to be involved in
any activity after Isha prayer (darkness prayer, which is around 1.5-2
hours after sunset). The Prophet (pbuh) said, “One should not sleep before
the night prayer, nor have discussions after it” [SB 574]. Additionally,
Muslims are required to wake up for Fajr prayer, which is about one hour before
sunrise. The Prophet did not sleep after Fajr prayer.[2] In addition, the Prophet
(pbuh) told his companions that early morning work is blessed by
Allāh.
Perform ablution (wudoo) before going to bed and supplicate
It is reported in Sahih Muslim (SM) that one of the companions
said that the Prophet (pbuh) told him, “Whenever you go to bed, perform
ablution like that for the prayer, and lie on your right side” [SM 2710].
And then he asked him to say the night prayers before sleep.
Dusting and cleaning the bed before sleeping
It has been reported that the Prophet (pbuh) said, “When any
one of you goes to bed, he should take hold of the hem of his lower garment and
then should clean (his bed) with the help of that and then should recite the
name of Allāh” [SM 271].
Sleep position
In Islamic culture, some sleep positions are encouraged while
others are discouraged based on the practice (Sunnah) and
recommendations of the Prophet Muhammad (pbuh). Thus, many Muslims sleep on
their right side, particularly, in the initial part of sleep. Muhammad (pbuh)
said, “Whenever you go to bed, perform ablution like that for the prayer,
and lie on your right side” [SM 2710). In description of the sleep of the
Prophet (pbuh), a Hadith states, “When the Prophet (pbuh) wants to
go to sleep, he puts his right hand under his cheek” [SM 2713]. Modern
scientific studies have suggested a beneficial effect of right lateral decubitus
position on the heart. In particular, one study assessed the autonomic effect of
three sleep positions (supine, left lateral decubitus, and right lateral
decubitus) in healthy subjects using spectral heart rate variability
analysis.[14] The results indicated
that cardiac vagal activity was greatest when subjects were in the right lateral
decubitus position. In addition, an animal study indicated that vagal
stimulation has an antiarrhythmic effect.[15] Several studies have
demonstrated that the recumbent position affects autonomic nervous system
activity in patients with congestive heart failure, and that there is
attenuation of the sympathetic tone when subjects are in the right lateral
decubitus position.[16–18] Muslims tend to dislike
sleeping in the prone position, and this is discouraged in the Islamic
literature, even for infants. The Prophet (pbuh) told a man who was lying on his
stomach, “Allāh and his Prophet dislike this position” [Sunan
Al-Tirmdhi 2768]. Modern medical studies have concluded that infants who sleep
in the prone position have a seven-fold increased risk of sudden infant death
syndrome (SIDS). This has led to “back to sleep” campaigns in Britain (1991) and
in the United States (1994).[19]
Turning off light before sleep
It is narrated that the Prophet (pbuh) said, “Put out lamps
when you go to bed, shut the doors, and cover water and food containers”
[SB 5301]. This may correspond with current scientific understanding that it is
important to maintain a dark environment during sleep so as not to disrupt the
circadian rhythm.
Yawning
Yawning is an unacceptable behavior for Muslims, especially in
public places. If yawning occurs, the yawner is instructed to cover his mouth
with his hand. The Prophet said, “Yawning is from Satan. If you are about to
yawn, you should try to stop it as much as possible. If you yawn, Satan will
laugh” [SB 3115].
Naps (Siestas)
Napping is a cross-cultural practice, and modern sleep scientists
believe that napping provides benefits for all ages.[20] A short mid-day nap
(called Qailulah in Islamic culture) is a deeply embedded practice in
the Muslim culture, and it takes a religious dimension (Sunnah) for
some Muslims. The Prophet Muhammad (pbuh) said, “Take a short nap, for
Devils do not take naps” [Sahih Aljamie. Alalbani 1647]. Another
Hadith by Muhammad (pbuh) provided details about the timing of the nap,
“Sleeping early in the day betrays ignorance, in the middle of the day is
right, and at the end of the day is stupid.” (Fath Al-Bari, p.73). A third
Hadith reported in Sahih Al-Bukhari (SB) says, “We used to offer
the Jumua (Friday) prayer with the Prophet and then take the afternoon nap”
[SB 5923]. Friday is the weekend for Muslims, so napping on Friday may
compensate for sleep debt that has accumulated during weekdays.
Previous research has shown that short daytime naps improve
vigilance and cognitive functions, and are beneficial for memory
consolidation.[21] In particular, a nap as
short as 10 min can improve alertness and performance for 2.5-4 hours.[21] A recent study assessed
the health effects of napping in 23,681 healthy Greek adults for an average of
about six years. After controlling for potential confounders, the researchers
concluded that those who napped at least three times weekly for about half an
hour had 37% lower coronary mortality than those who did not nap.[8]
Go to:
Circadian
Rhythm
The Quran frequently presents “day” and “night” as
significant signs of the creator (Allāh). The Quran mentions
the alternation of day and night in 37 places and in many places asks Muslims to
observe the succession of night and day. For example, “And it is He who has
made the night and the day in succession for whoever desires to remember or
desires gratitude” [verse 25.62]. In the Quran, the word “night”
always precedes the word “day”, “And We have appointed the night and the day
as two signs. Then We have obliterated the sign of the night with darkness,
while We made the sign of the day illuminating” [verse: 17.12]. It is clear
that the Quran considers humans to be diurnal creatures who need light
in the daytime and darkness at night, “And it is He Who makes the night a
covering for you, and the sleep a repose, and makes the day Nushūr (i.e.,
getting up and going about here and there for daily work, after one's sleep at
night)” [verse: 25.47]. The Quran stresses the importance of the daily
pattern of light and darkness and considers the cycle of night and day as a
mercy from Allāh, “Say: See ye? If Allāh were to make the Night perpetual
over you to the Day of Judgment, what God is there other than Allāh, who can
give you enlightenment? Will ye not then hearken? Say: See ye? If Allāh were to
make the Day perpetual over you to the Day of Judgment, what God is there other
than Allāh, who can give you a Night in which ye can rest? Will ye not then see?
It 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 order that ye may be
grateful” [verses 28.71-73].
Muslims have five obligatory prayers per day. The first prayer
(Fajr) is at dawn (about one hour before sunrise), so Muslims are
obliged to wake up early on weekdays and weekends; the last prayer
(Isha) is in the evening, about 1.5-2 hours after sunset. Summer nights
have earlier dawn and shorter nights, so Muslims may have less night sleep
during the summer. Sleep scientists have not yet studied the physiological
effects of this, although available evidence suggests a possible seasonality
effect in bed times and wake times.[22,23] Honma et al.
studied 10 healthy male volunteers from Japan and reported that wake-up time in
the summer was 60 min earlier than in the winter and that bedtime was earlier in
summer, resulting in a slightly longer total time in bed during the winter than
summer.[24] They also reported that
the acrophase (circadian maximum) for core body temperature and plasma melatonin
changed with the seasons, with a 2 hour phase delay in winter, compared to
summer.[24] Another study examined
nine healthy males at the Antarctic zone for 15 months. The peak phase of
melatonin rhythm was phase delayed by 4.1 hours in winter, compared to summer.
In addition, the trough phase of rectal temperature rhythm in two of three
subjects was phase delayed by approximately 2 hours in winter. However, in this
study there was no change in total sleep time in winter, compared to summer.[23] Seasonal changes in the
phase of circadian rhythms are normally due to seasonal changes in the intensity
of light and in the times of sunset and sunrise.
Unique topics about sleep in Islamic culture
In this section, we will discuss sleep and death, the story of the
Companions of the Cave, and dreams and dream interpretation in Islamic
culture.
Sleep and death
The Quran indicates some resemblance between sleep and
death. The Quran uses “Wafat” to describe death, and one of
the verses states, “It is Allāh Who takes away the souls (Wafat) at the time
of their death, and those that die not during their sleep. He keeps those
(souls) for which He has ordained death and sends the rest for a term appointed.
Verily, in this are signs for people who think deeply” [verse 39:42].
Another verse states, “It is He Who takes your souls (Wafat) by night (when
you are asleep), and has knowledge of all that you have done by day, then He
raises (wakes) you up again that a term appointed (your life period) be
fulfilled, then (in the end) to Him will be your return. Then He will inform you
of that which you used to do” [verse 6.60]. The Quran divides the
“state of self” into two parts, a state of consciousness and a state of
“Wafat”.[25] The state of
“Wafat” is divided into sleep (temporary death) and death (real death).
Thus, the above verses indicate that Allāh takes and retains souls during real
death, but releases souls after rest for an appointed term. The Hadith
from the Prophet Muhammad (pbuh) supports this view. It is reported that
whenever the Prophet (pbuh) went to bed, he said, “O’ Allāh, it is with
Thine Name that I live and it is with Thine Name that I die”, and when he awoke,
he said, “Praise is due to Allāh, Who gave us life after our death (sleep) and
unto Thee is resurrection” [SM 2711]. Muslims believe that people in Heaven
do not sleep, because sleep is a form of death. The Prophet (pbuh) was asked,
“Do people of Heaven sleep?” He answered: “Sleep is the brother of death.
People of Heaven do not sleep”[26]
The people (companions) of the cave
In Sūra Al-Kahf (the cave), the Quran describes
the People or Companions of the Cave (as’hab al-Kahf), known in
Christian literature as “the Seven Sleepers of Ephesus”.[27] The verses [18.9-26]
describe young believers who found refuge from prosecution in a cave. When the
boys asked Allāh for mercy, He put them into a sleep state that lasted for 300
solar years, adding nine (for lunar years). We present this story, because it
provides information that corresponds with our current understanding of sleep
and the effect of light and noise on sleep.
The verses describe the regular turning of the boys from side to
side during their long sleep, “We turned them on their right and on their
left sides” [verse 18.18]. Modern science has documented that staying on
one side for long periods can cause bed sores. In addition, prolonged immobility
increases the risk of numerous conditions, including thrombosis. Therefore, in
modern medical practice, patients who are bed-ridden are turned regularly.
The description of the Companions of the Cave portrays their
conditions during sleep. One verse states that the boys appeared to those who
saw them as if they were awake, when in fact they were asleep, “And you
would have thought them awake, whereas they were asleep” [verse18.18]. This
verse suggests that their eyes were open and blinking when they were asleep. In
the context of modern sleep science, open eyes allow more light perception and
are important for the regulation of circadian rhythms.
During their sleep, the Quran describes sunlight that
comes with sunrise and leaves at sunset and to maintain the light-dark cycle,
“And you might have seen the sun, when it rose, declining to the right from
their Cave, and when it set, turning away from them to the left, while they lay
in the midst of the Cave. That is one of the signs of Allāh” [verse 18.17].
New discoveries revealed that a regular light-dark cycle is essential for the
calibration of circadian rhythms, and maintenance of the circadian pattern of
body functions and hormonal secretion.[28] To create a suitable
environment for sleep, the Quran mentions that the hearing of the boys
was sealed up during their entire sleep period, “Therefore, We covered up
their (sense of) hearing (causing them to go in deep sleep) in the Cave for a
number of years” [verse 18.11]. Although sensitivity to noise decreases
during sleep, modern scientists believe that the sleeping body still responds to
noise stimulation.[29] Noise during sleep has a
negative impact on the quality of sleep because it increases arousal, increases
changes in sleep stages, decreases slow wave sleep, and disturbs the rhythmicity
of rapid eye movement (REM) sleep.[29,30] In addition, noise
during sleep may disturb the autonomic and endocrine responses of the body.
Although autonomic reactions that occur during sleep may be small, their
accumulation over time may result in harmful effects, such as increased risk for
cardiovascular disease.[31] Subjects do not become
adapted to these changes following long exposure times.[29]
Dreams
Detailed discussion of dreams in the Muslim culture is beyond the
scope of this article. Instead, we provide an overall summary of the importance
of dreams in Muslim culture. Muslims in general have great interest in dreams
and dream interpretation. In general, Muslims consider dream to be a kind of
supernatural perception. One Hadith states that the Prophet (pbuh)
said, “A good dream vision of a pious man is a forty-sixth part of
prophecy” [SM 2263]. It has also been reported that the Prophet (pbuh)
said, “A good vision (ru’ya) is from Allāh and a bad dream (hulm) is from
Satan; so if one of you sees anything (in a dream which he dislikes), he should
spit on his left side thrice and seek refuge with Allāh from its evil, and then
it will never harm him” [SB 3118).
Oneiromancy is a traditional type of dream interpretation that is
common in the Muslim world. In general, Muslims have much higher regard for
dreams and dream interpretation than people from Western societies.[4] Muslim countries
traditionally used the terms Tabir or Tafsir for “dream
interpretation”, and dreams continue to play an important role in the lives of
modern Muslims.[32,33] Muslim interest in
dreams and dream interpretation has not been well documented in the English
literature, and most Western dream researchers are not familiar with the rich
traditions of dreams and dream interpretation in Islam.[4] The theories, insights,
and observations of dreams proposed by Muslims over the past 1400 years
correspond with many of the recent theories developed by Western psychologists
during the past 150 years.[4] Traditionally, Muslims
believe that dreams appearing in the last third of the night are more truthful.
This correlates with the current scientific understanding that the longest
periods of REM sleep occurs during the last third of the nocturnal sleep period,
when dream imagination is most active.[4]
The Quran uses several terms to refer to dreams, such as
ru’ya (vision) (verses 17.60, 37.105, 48.2), hulm (dream)
(verses 21.5, 52.3), manam (sleep) [verse 37.10], and bushra
(tidings) [verse 10.6]. Because of the central role of the Quran in the
Muslim faith, discussions of dreams are fundamental to Islamic dream
interpretation. Dream description plays a major role in three Sūras (chapters)
of the Quran:
The night journey (Laylat al-Mi’raj) in Sūra 17 (Al-Isrā)
says, “Glory be to Him (Allāh) Who took His slave (Muhammad) for a journey
by night from Al-Msajid Al-Harām (in Mecca) to Al-Masjid Al-Aqsā (in Jerusalem)
whose surroundings We have blessed, that We might show Him (Muhammad) some of
Our signs” [verse 17.1]. Some Western scholars who have written about
dreams in the Quran consider this journey as one of the dreams of
Muhammad (pbuh).[4,34] However, although this
journey occurred in a short period in one night, in the Muslim faith, this
miraculous journey is considered to be a physical journey, not a dream. In
particular, the body and soul of Muhammad (pbuh) travelled from Mecca to
Jerusalem and then ascended to heaven. This led him to the wonders of heaven,
where he met with many prophets and messengers who had gathered to meet him, and
He led them in prayers. Therefore, we will not discuss this journey as a
dream.
Some interpreters of the Quran have interpreted verse
39.42 (“It is Allāh who takes away the souls (Wafat) at the time of their
death, and those that die not during their sleep. He keeps those (souls) for
which He has ordained death and sends the rest for a term appointed. Verily, in
this are signs for people who think deeply”) as Allāh seizing souls during
death and sleep (dream). For instance, the Islamic scholar, Al-Qurtubī
(1214-1273 C.E.), noted that true dreams are visions experienced while the soul
is separated from the body during sleep, whereas nightmares and lying dreams
occur when the soul has returned to the body, but before it has again taken firm
root.[11]
Numerous Muslim philosophers have proposed theories of dream
interpretation. Ibn Arabi (1164-1240 C.E.) proposed a metaphysical system that
merged Islamic theology and Greek philosophy.[4,35] Ibn Sirin (653-728 C.E.)
is the best-known dream interpreter in Islamic history,[4,36] and his method of dream
interpretation reflects the fact that dream interpretation is important in the
Quran and Hadith. He proposed that the interpretation of
dreams depends on the personal characteristics and life circumstances of the
individual.[4] Ibn Khaldūn, a great
Muslim scholar and thinker (1332-1402 C.E.), considered dream interpretation to
be a science.[37] In the monumental
Muqaddimah (An Introduction to History), he classified three types of
dreams: (i) dreams from Allāh (Allāh), which are clear and
unmistakable in their meaning and content; (ii) dreams from Angels,
which are received in the form of allegory and require interpretation; and
(iii) dreams from Satan, which are confused dreams that are futile.[2,37]
Go to:
Conclusion
In the past few decades, there has been a significant increase in
our knowledge of sleep physiology, sleep disorders, and the importance of sleep.
Islam and other ancient religions also provide significant information about the
historical and cultural views of sleep, and these precede modern scientific
studies by hundreds or thousands years.[1,2] The Quran
describes different types of sleep, and these correspond with different sleep
stages identified by modern sleep scientists. About 1400 years ago, Muhammad
(pbuh) stressed the importance of sleep for good health and the Quran
stresses the importance of the alteration of night and day. A nap
(Qailulah) is a well-established cultural practice in the Islamic
culture. For some Muslims, the nap has religious dimensions. Modern sleep
scientists acknowledge the beneficial effect of short naps. Muslims have been
following certain sleep habits for hundreds of years, following the instructions
and practices of their Prophet (pbuh). Modern sleep scientists currently
recommend many of these same practices. Dream interpretation is an established
science in the Muslim literature and Islamic theories of dream interpretation
correspond with many theories currently proposed by modern sleep scientists.[4]
We suggest that sleep scientists examine religious literature to
understand the views, behaviors, and practices of ancient people in regard to
sleep and sleep disorders. Such studies may help to answer unresolved questions
in sleep science or lead to new areas of inquiry.
Go to:
Acknowledgments
Ahmed S.
BaHammam
The University Sleep Disorders Center, Department of
Medicine, College of Medicine, King Saud University, Riyadh, Saudi
Arabia
Address for correspondence: Prof. Ahmed
BaHammam, Professor of Medicine, Director, Sleep Disorders Center, College of
Medicine, King Saud University, Box 225503, Riyadh 11324, Saudi Arabia. E-mail:
[email protected]
Author information ► Article notes
► Copyright and License information
►
Received March 26, 2011; Accepted May 21,
2011.
Copyright : © Annals of Thoracic Medicine
This is an open-access article distributed
under the terms of the Creative Commons Attribution-Noncommercial-Share Alike
3.0 Unported, which permits unrestricted use, distribution, and reproduction in
any medium, provided the original work is properly cited.
This article has been cited by other articles in PMC.
Go to:
Abstract
Sleep medicine is a relatively new scientific specialty. Sleep is
an important topic in Islamic literature, and the Quran and
Hadith discuss types of sleep, the importance of sleep, and good sleep
practices. Islam considers sleep as one of the signs of the greatness of Allνh
(God) and encourages followers to explore this important sign. The Quran
describes different types of sleep, and these correspond with sleep stages
identified by modern science. The Quran discusses the beneficial
effects of sleep and emphasizes the importance of maintaining a pattern of light
and darkness. A mid-day nap is an important practice for Muslims, and the
Prophet Muhammad peace be upon him (pbuh) promoted naps as beneficial. In
accordance with the practice and instructions of Muhammad (pbuh), Muslims have
certain sleep habits and these sleep habits correspond to some of the sleep
hygiene rules identified by modern science. Details during sleep include sleep
position, like encouraging sleep on the right side and discouraging sleep in the
prone position. Dream interpretation is an established science in the Islamic
literature and Islamic scholars have made significant contributions to theories
of dream interpretation. We suggest that sleep scientists examine religious
literature in general and Islamic literature in particular, to understand the
views, behaviors, and practices of ancient people about the sleep and sleep
disorders. Such studies may help to answer some unresolved questions in sleep
science or lead to new areas of inquiry.
Keywords: Circadian
rhythm, dreams, Islam, Quran, sleep
Sleep medicine is considered a relatively new field of medicine,
but mankind has long been interested in sleep, and culture and religion
influence attitudes and beliefs about sleep. In particular, religious literature
has many references to sleep.[1,2] Islam emerged as a
religion in the seventh century when the Prophet Muhammad peace be upon him
(pbuh) started receiving revelations from Allāh (God), known as the Holy
Quran (610 C.E.). Most Muslims, with a worldwide population of about 1.6
billion, view Islam as a way of life and follow the instructions of Islam in all
of their daily practices, including sleep.[3] The two sources of Islamic
jurisprudence are the Quran and Hadith (Sunnah).
Muslims believe that Allāh revealed the Quran to the Prophet Muhammad
(pbuh) through the angel Gabriel from 610 to 632 C.E., the year of the Prophet's
death [verse 17. 106]. The text of the Quran contains 114 chapters
(Sūra). Hadith are a collection of narrations concerning the
words and deeds of the Prophet Muhammad (pbuh). These were evaluated and
gathered into a large collection, mostly during the eighth and ninth
centuries.
Islam has great interest in sleep, and sleep is considered as one
of the signs of the greatness of Allāh. Sleep is mentioned frequently in the
Quran. For example, a well-known verse says, “And among his signs is your
sleep by night and by day and your seeking of His bounty, verily in that are
Signs for those who hearken” [verse 30.23]. Islam has clear instructions
and guidance for followers about the nature of good sleep. In addition, Muslims
have shown great interest in dreams and dream interpretation.[4]
In this article, for citation of the Quran, we refer to chapter
(Sūra) and verse (Sūra.verse); for citation of
Hadith, we refer to the book and Hadith number. For the
Quran, we used an English translation that was approved by the Ministry
of Islamic Affairs in Saudi Arabia and the Islamic University in Madinah; for
Hadith, we cite major books approved by the Ministry of Islamic affairs
in Saudi Arabia.[5–7]
In this article, we discuss the Islamic views of sleep based on the
Quran and Hadith and the impact of these views on sleep and
sleep habits of modern Muslims.
Go to:
Types of
Sleep in the Quran
The Quran frequently mentions sleep. There is a general
Arabic word for “sleep” (Noum) and other Arabic words for specific
types of sleep. The word “sleep” and its derivatives appear nine times in the
Quran. In addition, different Arabic words are used to describe sleep
in the Quran, and these may correspond to the different sleep stages
identified by modern sleep science:
“Sinah”: This word has been defined as “slumber”
or “dozing off for a very short period”, during which there is prompt arousal
following environmental stimulation. This may correspond to stage 1 sleep
identified by modern sleep scientists. A verse in the Quran uses the
word “Sinah” when describing Allāh “No slumber (Sinah) can seize
Him nor sleep” [verse 2.255]. In the Quran, sleep implies a
manifestation of weakness and bodily need for rest. Therefore, while the Creator
(Allāh) does not sleep or doze off, His creations, including mankind, need sleep
every day.
“Nu’ass”: Two verses in the Quran use
the word “Nu’ass”. One verse says “Remember when He covered you
with a slumber (Nu’ass) as a security from him” [verse
8.11]. This describes the fear and stress of the believers during the battle of
Badr, when slumber (Nu’ass) provided them with a feeling of security
and relief from stress. Nu’ass in this verse implies a short nap, which
may correspond to stage 1 and stage 2 sleep identified by modern sleep
scientists. It was recently suggested that a short nap can reduce stress and
blood pressure (BP), with the main changes in BP occurring between the time of
lights off and the onset of stage 1.[8–10] A second verse of the
Quran says “Then after the distress, He sent down security upon
you. Slumber (Nu’ass) overtook a party of you, while, another party was
thinking about themselves (as how to save their own selves)” [verse
3.154].
“Ruqood”: This word has been given several
interpretations. In our view, the most appropriate definition is “sleep for a
long period”, as Allāh has described the People of the Cave with this term in
the Quran[2] “And you would have
thought them awake, whereas they were asleep (Ruqood)” [verse 18. 18]. The
Quran states that the People of the Cave stayed in their caves for 300
solar years, adding nine (for lunar years) [verse 18. 25], as discussed later[11]
“Hojoo”: This term describes pious believers who
fear Allāh, “They used to sleep but little by night (Hojoo). And in the
hours before dawn, they were (found) asking (Allāh) for forgiveness” [verse
51. 17-18]. This word indicates “sleep at night”.
“Subaat”: The word “Subaat” is derived
from the Arabic word “Sabt”, which means disconnecting.[2] “Subaat” may
indicate a disconnection from the surrounding environment during sleep. A verse
in the Quran says, “And we made your sleep (Subaat) as a thing for
rest” [verse 78.9]. Therefore, “Subaat” may be
considered to be “deep sleep”, corresponding to the slow wave sleep identified
by modern sleep scientists.
Based on the above, we suggest that the arrangement of sleep
stages/states is Sinah and Nu’ass, followed by Hojoo,
and Ruqood and then Subaat.
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Importance
of Sleep
Modern sleep scientists believe that sleep deprivation has
deleterious effects on mental concentration, memory, mood, and quality of life.
In addition, recent data indicate that sleep deprivation impairs endocrine and
metabolic functions.[12,13] Islam also emphasizes
the importance of getting enough sleep. One Hadith by the Prophet
(pbuh) in Sahih Al-Bukhari (SB) says, “If anyone of you feels drowsy while
praying he should go to bed (sleep) till his slumber is over” (SB 210). The
Prophet (pbuh) told one of his companions (Ibn Amr) who was praying the whole
night “Offer prayers and also sleep at night, as your body has a right on
you” (SB 1874). Once the Prophet (pbuh) entered the Mosque and saw a rope
hanging in between its two pillars. He said, “What is this rope?” The
people said, “This rope is for Zainab, who, when she feels tired, holds it (to
keep standing for the prayer.)” The Prophet (pbuh) said, “Don’t use it.
Remove the rope. You should pray as long as you feel active, and when you get
tired, sleep” (SB 1099). Another Hadith narrated by Aisha (wife of
the Prophet [pbuh]) in Musnad Ahmed (MA) tells of a woman from the
tribe of Bani Asad, who was sitting with Aisha when Allāh's Apostle (pbuh) came
to my house and said, “Who is this?” Aisha replied, “She is so and so”. She does
not sleep at night because she is engaged in prayer. The Prophet said
disapprovingly, “Do (good) deeds which are within your capacity as Allāh
never gets tired of giving rewards till you get tired of doing good deeds”
[MA 25244].
Sleep manners
There are numerous Muslim sleep traditions that Muslims try to
follow in order to be in accordance with the practice of the Prophet (pbuh)
(Sunnah).
Early bedtime and early wake up time
Muhammad (pbuh) encouraged his companions not to be involved in
any activity after Isha prayer (darkness prayer, which is around 1.5-2
hours after sunset). The Prophet (pbuh) said, “One should not sleep before
the night prayer, nor have discussions after it” [SB 574]. Additionally,
Muslims are required to wake up for Fajr prayer, which is about one hour before
sunrise. The Prophet did not sleep after Fajr prayer.[2] In addition, the Prophet
(pbuh) told his companions that early morning work is blessed by
Allāh.
Perform ablution (wudoo) before going to bed and supplicate
It is reported in Sahih Muslim (SM) that one of the companions
said that the Prophet (pbuh) told him, “Whenever you go to bed, perform
ablution like that for the prayer, and lie on your right side” [SM 2710].
And then he asked him to say the night prayers before sleep.
Dusting and cleaning the bed before sleeping
It has been reported that the Prophet (pbuh) said, “When any
one of you goes to bed, he should take hold of the hem of his lower garment and
then should clean (his bed) with the help of that and then should recite the
name of Allāh” [SM 271].
Sleep position
In Islamic culture, some sleep positions are encouraged while
others are discouraged based on the practice (Sunnah) and
recommendations of the Prophet Muhammad (pbuh). Thus, many Muslims sleep on
their right side, particularly, in the initial part of sleep. Muhammad (pbuh)
said, “Whenever you go to bed, perform ablution like that for the prayer,
and lie on your right side” [SM 2710). In description of the sleep of the
Prophet (pbuh), a Hadith states, “When the Prophet (pbuh) wants to
go to sleep, he puts his right hand under his cheek” [SM 2713]. Modern
scientific studies have suggested a beneficial effect of right lateral decubitus
position on the heart. In particular, one study assessed the autonomic effect of
three sleep positions (supine, left lateral decubitus, and right lateral
decubitus) in healthy subjects using spectral heart rate variability
analysis.[14] The results indicated
that cardiac vagal activity was greatest when subjects were in the right lateral
decubitus position. In addition, an animal study indicated that vagal
stimulation has an antiarrhythmic effect.[15] Several studies have
demonstrated that the recumbent position affects autonomic nervous system
activity in patients with congestive heart failure, and that there is
attenuation of the sympathetic tone when subjects are in the right lateral
decubitus position.[16–18] Muslims tend to dislike
sleeping in the prone position, and this is discouraged in the Islamic
literature, even for infants. The Prophet (pbuh) told a man who was lying on his
stomach, “Allāh and his Prophet dislike this position” [Sunan
Al-Tirmdhi 2768]. Modern medical studies have concluded that infants who sleep
in the prone position have a seven-fold increased risk of sudden infant death
syndrome (SIDS). This has led to “back to sleep” campaigns in Britain (1991) and
in the United States (1994).[19]
Turning off light before sleep
It is narrated that the Prophet (pbuh) said, “Put out lamps
when you go to bed, shut the doors, and cover water and food containers”
[SB 5301]. This may correspond with current scientific understanding that it is
important to maintain a dark environment during sleep so as not to disrupt the
circadian rhythm.
Yawning
Yawning is an unacceptable behavior for Muslims, especially in
public places. If yawning occurs, the yawner is instructed to cover his mouth
with his hand. The Prophet said, “Yawning is from Satan. If you are about to
yawn, you should try to stop it as much as possible. If you yawn, Satan will
laugh” [SB 3115].
Naps (Siestas)
Napping is a cross-cultural practice, and modern sleep scientists
believe that napping provides benefits for all ages.[20] A short mid-day nap
(called Qailulah in Islamic culture) is a deeply embedded practice in
the Muslim culture, and it takes a religious dimension (Sunnah) for
some Muslims. The Prophet Muhammad (pbuh) said, “Take a short nap, for
Devils do not take naps” [Sahih Aljamie. Alalbani 1647]. Another
Hadith by Muhammad (pbuh) provided details about the timing of the nap,
“Sleeping early in the day betrays ignorance, in the middle of the day is
right, and at the end of the day is stupid.” (Fath Al-Bari, p.73). A third
Hadith reported in Sahih Al-Bukhari (SB) says, “We used to offer
the Jumua (Friday) prayer with the Prophet and then take the afternoon nap”
[SB 5923]. Friday is the weekend for Muslims, so napping on Friday may
compensate for sleep debt that has accumulated during weekdays.
Previous research has shown that short daytime naps improve
vigilance and cognitive functions, and are beneficial for memory
consolidation.[21] In particular, a nap as
short as 10 min can improve alertness and performance for 2.5-4 hours.[21] A recent study assessed
the health effects of napping in 23,681 healthy Greek adults for an average of
about six years. After controlling for potential confounders, the researchers
concluded that those who napped at least three times weekly for about half an
hour had 37% lower coronary mortality than those who did not nap.[8]
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Circadian
Rhythm
The Quran frequently presents “day” and “night” as
significant signs of the creator (Allāh). The Quran mentions
the alternation of day and night in 37 places and in many places asks Muslims to
observe the succession of night and day. For example, “And it is He who has
made the night and the day in succession for whoever desires to remember or
desires gratitude” [verse 25.62]. In the Quran, the word “night”
always precedes the word “day”, “And We have appointed the night and the day
as two signs. Then We have obliterated the sign of the night with darkness,
while We made the sign of the day illuminating” [verse: 17.12]. It is clear
that the Quran considers humans to be diurnal creatures who need light
in the daytime and darkness at night, “And it is He Who makes the night a
covering for you, and the sleep a repose, and makes the day Nushūr (i.e.,
getting up and going about here and there for daily work, after one's sleep at
night)” [verse: 25.47]. The Quran stresses the importance of the daily
pattern of light and darkness and considers the cycle of night and day as a
mercy from Allāh, “Say: See ye? If Allāh were to make the Night perpetual
over you to the Day of Judgment, what God is there other than Allāh, who can
give you enlightenment? Will ye not then hearken? Say: See ye? If Allāh were to
make the Day perpetual over you to the Day of Judgment, what God is there other
than Allāh, who can give you a Night in which ye can rest? Will ye not then see?
It 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 order that ye may be
grateful” [verses 28.71-73].
Muslims have five obligatory prayers per day. The first prayer
(Fajr) is at dawn (about one hour before sunrise), so Muslims are
obliged to wake up early on weekdays and weekends; the last prayer
(Isha) is in the evening, about 1.5-2 hours after sunset. Summer nights
have earlier dawn and shorter nights, so Muslims may have less night sleep
during the summer. Sleep scientists have not yet studied the physiological
effects of this, although available evidence suggests a possible seasonality
effect in bed times and wake times.[22,23] Honma et al.
studied 10 healthy male volunteers from Japan and reported that wake-up time in
the summer was 60 min earlier than in the winter and that bedtime was earlier in
summer, resulting in a slightly longer total time in bed during the winter than
summer.[24] They also reported that
the acrophase (circadian maximum) for core body temperature and plasma melatonin
changed with the seasons, with a 2 hour phase delay in winter, compared to
summer.[24] Another study examined
nine healthy males at the Antarctic zone for 15 months. The peak phase of
melatonin rhythm was phase delayed by 4.1 hours in winter, compared to summer.
In addition, the trough phase of rectal temperature rhythm in two of three
subjects was phase delayed by approximately 2 hours in winter. However, in this
study there was no change in total sleep time in winter, compared to summer.[23] Seasonal changes in the
phase of circadian rhythms are normally due to seasonal changes in the intensity
of light and in the times of sunset and sunrise.
Unique topics about sleep in Islamic culture
In this section, we will discuss sleep and death, the story of the
Companions of the Cave, and dreams and dream interpretation in Islamic
culture.
Sleep and death
The Quran indicates some resemblance between sleep and
death. The Quran uses “Wafat” to describe death, and one of
the verses states, “It is Allāh Who takes away the souls (Wafat) at the time
of their death, and those that die not during their sleep. He keeps those
(souls) for which He has ordained death and sends the rest for a term appointed.
Verily, in this are signs for people who think deeply” [verse 39:42].
Another verse states, “It is He Who takes your souls (Wafat) by night (when
you are asleep), and has knowledge of all that you have done by day, then He
raises (wakes) you up again that a term appointed (your life period) be
fulfilled, then (in the end) to Him will be your return. Then He will inform you
of that which you used to do” [verse 6.60]. The Quran divides the
“state of self” into two parts, a state of consciousness and a state of
“Wafat”.[25] The state of
“Wafat” is divided into sleep (temporary death) and death (real death).
Thus, the above verses indicate that Allāh takes and retains souls during real
death, but releases souls after rest for an appointed term. The Hadith
from the Prophet Muhammad (pbuh) supports this view. It is reported that
whenever the Prophet (pbuh) went to bed, he said, “O’ Allāh, it is with
Thine Name that I live and it is with Thine Name that I die”, and when he awoke,
he said, “Praise is due to Allāh, Who gave us life after our death (sleep) and
unto Thee is resurrection” [SM 2711]. Muslims believe that people in Heaven
do not sleep, because sleep is a form of death. The Prophet (pbuh) was asked,
“Do people of Heaven sleep?” He answered: “Sleep is the brother of death.
People of Heaven do not sleep”[26]
The people (companions) of the cave
In Sūra Al-Kahf (the cave), the Quran describes
the People or Companions of the Cave (as’hab al-Kahf), known in
Christian literature as “the Seven Sleepers of Ephesus”.[27] The verses [18.9-26]
describe young believers who found refuge from prosecution in a cave. When the
boys asked Allāh for mercy, He put them into a sleep state that lasted for 300
solar years, adding nine (for lunar years). We present this story, because it
provides information that corresponds with our current understanding of sleep
and the effect of light and noise on sleep.
The verses describe the regular turning of the boys from side to
side during their long sleep, “We turned them on their right and on their
left sides” [verse 18.18]. Modern science has documented that staying on
one side for long periods can cause bed sores. In addition, prolonged immobility
increases the risk of numerous conditions, including thrombosis. Therefore, in
modern medical practice, patients who are bed-ridden are turned regularly.
The description of the Companions of the Cave portrays their
conditions during sleep. One verse states that the boys appeared to those who
saw them as if they were awake, when in fact they were asleep, “And you
would have thought them awake, whereas they were asleep” [verse18.18]. This
verse suggests that their eyes were open and blinking when they were asleep. In
the context of modern sleep science, open eyes allow more light perception and
are important for the regulation of circadian rhythms.
During their sleep, the Quran describes sunlight that
comes with sunrise and leaves at sunset and to maintain the light-dark cycle,
“And you might have seen the sun, when it rose, declining to the right from
their Cave, and when it set, turning away from them to the left, while they lay
in the midst of the Cave. That is one of the signs of Allāh” [verse 18.17].
New discoveries revealed that a regular light-dark cycle is essential for the
calibration of circadian rhythms, and maintenance of the circadian pattern of
body functions and hormonal secretion.[28] To create a suitable
environment for sleep, the Quran mentions that the hearing of the boys
was sealed up during their entire sleep period, “Therefore, We covered up
their (sense of) hearing (causing them to go in deep sleep) in the Cave for a
number of years” [verse 18.11]. Although sensitivity to noise decreases
during sleep, modern scientists believe that the sleeping body still responds to
noise stimulation.[29] Noise during sleep has a
negative impact on the quality of sleep because it increases arousal, increases
changes in sleep stages, decreases slow wave sleep, and disturbs the rhythmicity
of rapid eye movement (REM) sleep.[29,30] In addition, noise
during sleep may disturb the autonomic and endocrine responses of the body.
Although autonomic reactions that occur during sleep may be small, their
accumulation over time may result in harmful effects, such as increased risk for
cardiovascular disease.[31] Subjects do not become
adapted to these changes following long exposure times.[29]
Dreams
Detailed discussion of dreams in the Muslim culture is beyond the
scope of this article. Instead, we provide an overall summary of the importance
of dreams in Muslim culture. Muslims in general have great interest in dreams
and dream interpretation. In general, Muslims consider dream to be a kind of
supernatural perception. One Hadith states that the Prophet (pbuh)
said, “A good dream vision of a pious man is a forty-sixth part of
prophecy” [SM 2263]. It has also been reported that the Prophet (pbuh)
said, “A good vision (ru’ya) is from Allāh and a bad dream (hulm) is from
Satan; so if one of you sees anything (in a dream which he dislikes), he should
spit on his left side thrice and seek refuge with Allāh from its evil, and then
it will never harm him” [SB 3118).
Oneiromancy is a traditional type of dream interpretation that is
common in the Muslim world. In general, Muslims have much higher regard for
dreams and dream interpretation than people from Western societies.[4] Muslim countries
traditionally used the terms Tabir or Tafsir for “dream
interpretation”, and dreams continue to play an important role in the lives of
modern Muslims.[32,33] Muslim interest in
dreams and dream interpretation has not been well documented in the English
literature, and most Western dream researchers are not familiar with the rich
traditions of dreams and dream interpretation in Islam.[4] The theories, insights,
and observations of dreams proposed by Muslims over the past 1400 years
correspond with many of the recent theories developed by Western psychologists
during the past 150 years.[4] Traditionally, Muslims
believe that dreams appearing in the last third of the night are more truthful.
This correlates with the current scientific understanding that the longest
periods of REM sleep occurs during the last third of the nocturnal sleep period,
when dream imagination is most active.[4]
The Quran uses several terms to refer to dreams, such as
ru’ya (vision) (verses 17.60, 37.105, 48.2), hulm (dream)
(verses 21.5, 52.3), manam (sleep) [verse 37.10], and bushra
(tidings) [verse 10.6]. Because of the central role of the Quran in the
Muslim faith, discussions of dreams are fundamental to Islamic dream
interpretation. Dream description plays a major role in three Sūras (chapters)
of the Quran:
Sūra 12, Yussuf (Joseph): This Sūra provides a condensed version
of the story of Joseph and some of the best known references to dream
interpretation.
Sūra 37, As-Sāffāt (Ranks): This Sūra focuses on Allāh's
command to the Prophet Abraham to sacrifice his son.
Sūra 8, Al-Anfāl (Spoils): This Sūra describes a dream of Prophet Muhammad
(pbuh). “(And remember) when Allāh showed them to you as few in your (i.e.,
the Prophet's) 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. But
Allāh saved you” [verse 8.43]. This verse describes the experience of the
Prophet (pbuh) the night before a particular battle (Badr), when the Muslim army
was across the valley from its enemy.
The night journey (Laylat al-Mi’raj) in Sūra 17 (Al-Isrā)
says, “Glory be to Him (Allāh) Who took His slave (Muhammad) for a journey
by night from Al-Msajid Al-Harām (in Mecca) to Al-Masjid Al-Aqsā (in Jerusalem)
whose surroundings We have blessed, that We might show Him (Muhammad) some of
Our signs” [verse 17.1]. Some Western scholars who have written about
dreams in the Quran consider this journey as one of the dreams of
Muhammad (pbuh).[4,34] However, although this
journey occurred in a short period in one night, in the Muslim faith, this
miraculous journey is considered to be a physical journey, not a dream. In
particular, the body and soul of Muhammad (pbuh) travelled from Mecca to
Jerusalem and then ascended to heaven. This led him to the wonders of heaven,
where he met with many prophets and messengers who had gathered to meet him, and
He led them in prayers. Therefore, we will not discuss this journey as a
dream.
Some interpreters of the Quran have interpreted verse
39.42 (“It is Allāh who takes away the souls (Wafat) at the time of their
death, and those that die not during their sleep. He keeps those (souls) for
which He has ordained death and sends the rest for a term appointed. Verily, in
this are signs for people who think deeply”) as Allāh seizing souls during
death and sleep (dream). For instance, the Islamic scholar, Al-Qurtubī
(1214-1273 C.E.), noted that true dreams are visions experienced while the soul
is separated from the body during sleep, whereas nightmares and lying dreams
occur when the soul has returned to the body, but before it has again taken firm
root.[11]
Numerous Muslim philosophers have proposed theories of dream
interpretation. Ibn Arabi (1164-1240 C.E.) proposed a metaphysical system that
merged Islamic theology and Greek philosophy.[4,35] Ibn Sirin (653-728 C.E.)
is the best-known dream interpreter in Islamic history,[4,36] and his method of dream
interpretation reflects the fact that dream interpretation is important in the
Quran and Hadith. He proposed that the interpretation of
dreams depends on the personal characteristics and life circumstances of the
individual.[4] Ibn Khaldūn, a great
Muslim scholar and thinker (1332-1402 C.E.), considered dream interpretation to
be a science.[37] In the monumental
Muqaddimah (An Introduction to History), he classified three types of
dreams: (i) dreams from Allāh (Allāh), which are clear and
unmistakable in their meaning and content; (ii) dreams from Angels,
which are received in the form of allegory and require interpretation; and
(iii) dreams from Satan, which are confused dreams that are futile.[2,37]
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Conclusion
In the past few decades, there has been a significant increase in
our knowledge of sleep physiology, sleep disorders, and the importance of sleep.
Islam and other ancient religions also provide significant information about the
historical and cultural views of sleep, and these precede modern scientific
studies by hundreds or thousands years.[1,2] The Quran
describes different types of sleep, and these correspond with different sleep
stages identified by modern sleep scientists. About 1400 years ago, Muhammad
(pbuh) stressed the importance of sleep for good health and the Quran
stresses the importance of the alteration of night and day. A nap
(Qailulah) is a well-established cultural practice in the Islamic
culture. For some Muslims, the nap has religious dimensions. Modern sleep
scientists acknowledge the beneficial effect of short naps. Muslims have been
following certain sleep habits for hundreds of years, following the instructions
and practices of their Prophet (pbuh). Modern sleep scientists currently
recommend many of these same practices. Dream interpretation is an established
science in the Muslim literature and Islamic theories of dream interpretation
correspond with many theories currently proposed by modern sleep scientists.[4]
We suggest that sleep scientists examine religious literature to
understand the views, behaviors, and practices of ancient people in regard to
sleep and sleep disorders. Such studies may help to answer unresolved questions
in sleep science or lead to new areas of inquiry.
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Acknowledgments