الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ

Prophet’s Guidance on prohibiting the use of what Allah Has Forbidden for medicinal purposes

فَصْلٌ فِي تَدْبِيرِهِ لِأَمْرِ النوم واليقظة

Management of Prophet Muhammad صلى الله عليه وسلم for Sleep and Wakefulness

Ibn al-Qayyim wrote : When someone will study the Prophet's (صلى الله عليه وسلم) pattern of sleep and wakefulness, he will find it to be the most balanced and beneficial for the body, limbs, and strength. He would sleep at the beginning of the night and wake up in the early part of the second half of the night. Upon waking, he would use the Miswak (tooth-stick), perform ablution, and pray whatever Allah had decreed for him. This ensured that his body, limbs, and strength received their share of rest and activity, along with the abundant reward of worship. This approach represents the ultimate well-being for the heart and body, and success in both this world and the Hereafter.

He did not sleep beyond what was necessary, nor did he deprive himself of the amount of rest he needed. He followed the most perfect manner in this regard. When the need for sleep arose, he would lie on his right side, remembering Allah until sleep overtook him. He avoided being overly full from food and drink, did not lie directly on the ground, nor did he use excessively elevated bedding. Instead, he had a mattress made of tanned leather stuffed with palm fibers. Sometimes, he would use a pillow and occasionally place his hand under his cheek while lying down.

A Chapter on Sleep: Its Benefits and Harms

Sleep is a state of the body during which the innate heat and vital energies retreat inward to rest. Sleep is of two types: natural and unnatural. Natural Sleep occurs when the psychological faculties—such as sensory perception and voluntary movement—cease their activities. When these faculties pause their function, the body relaxes, and the moisture and vapors that would otherwise disperse due to movement and wakefulness gather in the brain, which is the source of these faculties. This causes a state of relaxation and numbness, leading to natural sleep. Unnatural Sleep, on the other hand, arises due to an ailment or condition. It occurs when excessive moisture overtakes the brain, preventing wakefulness from dispersing it, or when a large amount of moist vapors rise, such as after consuming too much food or drink. These vapors burden and relax the brain, causing numbness and a suspension of the psychological faculties, resulting in sleep.

Two Great Benefits of Sleep

(1). Rest and Recovery: Sleep provides rest to the limbs and alleviates the fatigue caused by continuous activity. It allows the senses to recover from the strain of wakefulness, relieving exhaustion and weariness.

(2). Digestion and Nourishment: During sleep, the innate heat retreats inward to assist with digestion and the maturation of bodily humors. This internal focus of heat aids these processes, which is why the body’s surface becomes cooler, necessitating the use of additional coverings during sleep.

The Most Beneficial Sleep

The most beneficial way to sleep is on the right side, as this allows food to settle in the stomach in an optimal position. The stomach naturally inclines slightly toward the left, so starting on the right side helps the food rest properly. Then, turning briefly to the left side aids digestion by allowing the stomach to lean toward the liver, speeding up the process. Afterward, returning to the right side ensures that food moves more efficiently from the stomach. Thus, sleeping on the right side should mark both the beginning and end of one's sleep. Sleeping excessively on the left side is harmful to the heart because it causes the body's organs to press upon it, directing bodily materials toward it (the heart).

Harmful Sleeping Positions

Sleeping on the back: This is considered the least beneficial, though lying on the back for rest without sleeping is not harmful.

Sleeping on the stomach: This is even worse. It is discouraged in Islamic teachings.

وَفِي الْمُسْنَدِ وَ سُنَنِ ابْنِ مَاجَهْ عَنْ أبي أمامة قَالَ: مَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى رَجُلٍ نَائِمٍ فِي الْمَسْجِدِ مُنْبَطِحٍ عَلَى وَجْهِهِ، فَضَرَبَهُ بِرِجْلِهِ، وَقَالَ: قُمْ أَوِ اقْعُدْ، فَإِنَّهَا نَوْمَةٌ جَهَنَّمِيَّةٌ

In the Musnad and Sunan Ibn Majah, Abu Umamah reported that Prophet Muhammad صلى الله عليه وسلم passed by a man lying on his stomach in the Masjid, nudged him with his foot, and said, "Get up or sit up, for this is the sleeping posture of the people of Hell."

Balanced Sleep

Moderate sleep enables the body's natural forces to perform their functions effectively, provides rest for the psychological faculties, and strengthens the body's vital essence. Excessive relaxation during sleep may even prevent the dissipation of the body's vital energies.

Daytime Sleep and Its Effects

Daytime sleep is considered harmful, as it leads to moisture-related illnesses and ailments, dulls the complexion, and causes sluggishness. It can enlarge the spleen, weaken the nerves, reduce energy, and diminish appetite. However, an exception is made during the summer midday heat (Qailulah) when a short nap is beneficial. The worst time for daytime sleep is early morning, and even worse than that is sleeping after Asr (late afternoon).

It is reported that Abdullah ibn Abbas (رضي الله عنه) saw his son sleeping in the morning and said to him, "Get up! Do you sleep at the time when sustenance is distributed?"

It is said that daytime sleep falls into three categories:

(1). Natural (خُلُق): This refers to a nap during midday (Qailulah) and aligns with the Sunnah of Prophet Muhammad صلى الله عليه وسلم.

(2). Harmful (حُرَق): Sleeping in the forenoon (Duha) distracts a person from matters of both this world and the Hereafter.

(3). Foolish (حُمْق): Sleeping after Asr, which some of the early scholars described as potentially harmful to the mind. They would caution, "Whoever sleeps after Asr and experiences mental instability should blame no one but himself."

A poet aptly summarized: أَلَا إِنَّ نَوْمَاتِ الضُّحَى تُورِثُ الْفَتَى ... خَبَالًا وَنَوْمَاتُ الْعُصَيْرِ جُنُونُ

"Indeed, forenoon naps bring ruin to a man, and naps after Asr lead to madness."

Morning Sleep and Its Consequences

Sleeping in the morning (early daylight hours) is believed to prevent sustenance, as this is the time when creation seeks its provisions, and it is the period when sustenance is distributed. Such sleep is seen as deprivation unless there is a compelling reason or necessity. It is also highly detrimental to the body, as it relaxes the body excessively and impairs the digestion of waste materials that should be expelled through activity. This leads to lethargy, fatigue, and weakness. Sleeping before physical activity, bowel movement, or breakfast is particularly harmful, as it allows waste materials to accumulate and contributes to various ailments.

Sleeping in the Sun

Sleeping in direct sunlight can trigger hidden illnesses, and sleeping with part of the body in the sun and part in the shade is considered harmful.

وَقَدْ رَوَى أبو داود فِي سُنَنِهِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  إِذَا كَانَ أَحَدُكُمْ فِي الشَّمْسِ فَقَلَصَ عَنْهُ الظِّلُّ فَصَارَ بَعْضُهُ فِي الشَّمْسِ، وَبَعْضُهُ فِي الظِّلِّ فَلْيَقُمْ

Abu Dawood narrated in his Sunan from Abu Hurairah that Prophet Muhammad صلى الله عليه وسلم said: "If one of you is in the sun and the shade recedes, leaving part of him in the sun and part in the shade, he should move."

وَفِي سُنَنِ ابْنِ مَاجَهْ وَغَيْرِهِ مِنْ حَدِيثِ بُرَيْدَةَ بْنِ الْحُصَيْبِ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ يَقْعُدَ الرَّجُلُ بَيْنَ الظِّلِّ وَالشَّمْسِ

In Sunan Ibn Majah and other collections, it is narrated from Buraidah ibn al-Husayb Radi Allaho Anh that Prophet Muhammad صلى الله عليه وسلم forbade sitting between sunlight and shade. This prohibition implies a warning against sleeping in such a position as well.

وَفِي الصَّحِيحَيْنِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:  إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلَاةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الْأَيْمَنِ، ثُمَّ قُلْ: اللَّهُمَّ إِنِّي أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ، إِلَّا إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَنَبِيِّكَ الَّذِي أَرْسَلْتَ. وَاجْعَلْهُنَّ آخِرَ كَلَامِكَ، فَإِنْ مُتَّ مِنْ لَيْلَتِكَ، مُتَّ عَلَى الْفِطْرَةِ

In Sahih al-Bukhari and Sahih Muslim, it is narrated from Al-Bara' ibn Azib (رضي الله عنه) that the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم said: "When you go to your bed, perform ablution as you would for prayer, then lie down on your right side and say: ‘O Allah, I submit myself to You, and I turn my face to You, and I entrust my affairs to You, and I rely upon You, out of hope and fear of You. There is no refuge and no escape from You except to You. I believe in Your Book which You have revealed and in Your Prophet whom You have sent.’ Make these your last words, for if you die during the night, you will die upon the natural state (Fitrah).”

The Sunnah of Sleeping on the Right Side

وَفِي صَحِيحِ الْبُخَارِيِّ عَنْ عائشة أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عليه وسلم، كَانَ إِذَا صَلَّى رَكْعَتَيِ الْفَجْرِ- يَعْنِي سُنَّتَهَا- اضْطَجَعَ عَلَى شِقِّهِ الْأَيْمَنِ

In Sahih al-Bukhari, it is narrated from Aishah (رضي الله عنها) that the Messenger of Allah Prophet Muhammad صلى الله عليه وسلم, after performing the two Rak’ah of Fajr prayer (the Sunnah), would lie down on his right side.

It has been said that the wisdom behind sleeping on the right side is to prevent the sleeper from becoming too absorbed in sleep. The heart leans slightly to the left side, so when a person sleeps on their right side, the heart naturally seeks its resting position on the left side, preventing deep and heavy sleep. Conversely, sleeping on the left side allows the heart to rest completely, leading to deep, prolonged sleep, which can cause a person to miss both worldly and religious benefits.

Sleep as a Reminder of Death

Sleep is akin to death, and it is often referred to as the "sister of death." For this reason, sleep does not occur in Paradise, nor does it affect the Ever-Living, the One who does not die. Since the sleeper is in a state similar to that of a lifeless body, he requires someone to guard his soul and protect his body from harm. This role is fulfilled by their Creator, Allah, who alone oversees and protects His slave during sleep.

Prophet Muhammad صلى الله عليه وسلم taught a supplication for the sleeper that expresses complete reliance, submission, and hope in Allah's protection. This includes words of trust, longing, and fear to invoke Allah’s perfect care and safeguard for their soul and body. Alongside this, the sleeper is advised to affirm their faith before sleeping, making it their last utterance. If Allah decrees their death during sleep, this final affirmation of faith ensures entry into Paradise.

This Prophetic guidance in preparing for sleep encompasses benefits for the heart, body, and soul, addressing well-being in both states of sleep and wakefulness, and ensuring success in this world and the Hereafter. May Allah's blessings and peace be upon the one through whom all goodness came to his Ummah.

Explanation of the Statement: "I submit myself to You" : The phrase "I submit myself to You" signifies complete surrender, as a servant submits entirely to their master and owner. It reflects total submission and obedience to Allah.

Turning the Face Towards Allah : Turning one's face towards Allah symbolizes complete devotion and focus on Him, acknowledging sincerity in purpose, submission, humility, and obedience. Allah says:

 فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ، وَمَنِ اتَّبَعَنِ

"If they dispute with you, say: I have submitted my face to Allah, and so have those who follow me." (Surah Aal-E-Imran, 3:20).

Mentioning the face highlights its importance as the most honorable part of a person, the center of the senses, and the direction of intent and focus. This notion is echoed in the line of poetry: "I seek forgiveness for sins I cannot enumerate; Lord of all servants, to Him belong the face and deeds."

Entrusting Affairs to Allah : To entrust one’s affairs to Allah is to submit him entirely to His will. This creates peace and contentment in the heart, instilling acceptance of whatever Allah decrees and chooses for the servant, trusting that it will align with His love and pleasure. Entrusting one’s affairs is among the most exalted acts of servitude and demonstrates unwavering faith in Allah's wisdom.

Relying on Allah Alone : The statement "I seek refuge in You" reflects reliance on Allah’s support and complete trust in His protection, similar to leaning on a firm and trustworthy support that eliminates any fear of falling.

Hope and Fear in Balance : Since the heart operates through two forces—desire (hope for benefits) and fear (avoidance of harm)—the servant combines both in this act of submission, saying: "Out of hope and fear of You." This acknowledges the human tendency to seek benefits and flee from harm, channeling these emotions toward Allah.

No Refuge or Escape Except with Allah : The phrase "There is no refuge or escape from You except to You" declares that only Allah can provide safety and salvation. A servant turns to Allah for rescue from their own self, as emphasized in another Hadith: "I seek refuge in Your pleasure from Your wrath, and in Your pardon from Your punishment."

Significance of This Supplication

This comprehensive statement embodies complete submission, trust, reliance, hope, and fear of Allah. It invokes Allah’s care, protection, and guidance. Additionally, it serves as a reminder of faith before sleep, ensuring that if death occurs during sleep, the last words spoken reflect belief, leading to entry into Paradise.

Seeking Refuge in Allah from Allah's Decree : The phrase "I seek refuge in You from You" highlights that Allah alone can protect His servant and deliver him from His decree, which is governed by His will and power. Both trial and assistance come from Him, as do the means of salvation. A servant turns to Allah for rescue from His decree, and protection is sought through Him alone. Allah is the Lord of all things, and nothing occurs without His will, as stated in the Quran:

وَإن يَمْسَسْكَ اللهُ بِضُرٍّ فَلاَ كَاشِفَ لَهُ إلاَّ هُوَ

"If Allah touches you with harm, none can remove it but Him." (Surah Al-An'am, 6:17)

قُلْ مَن ذَا الَّذِى يَعْصِمُكُم مِّنَ اللهِ إنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً

"Say: Who can protect you from Allah if He intends harm for you or intends mercy?" (Surah Al-Ahzab, 33:17)

Concluding the Supplication with Faith : The supplication concludes with an affirmation of faith in Allah’s Book and His Messenger, acknowledging that these are the foundation of salvation and success in this world and the Hereafter. This was the prophetic practice in preparing for sleep, demonstrating perfect guidance for the believer.

The Prophet’s (صلى الله عليه وسلم) Guidance in Waking Up

Upon waking, Prophet Muhammad صلى الله عليه وسلم would rise at the sound of the rooster crowing. He would praise Allah, glorify Him, and proclaim His greatness, beginning his day with remembrance and supplication. He would use the Miswak (tooth-stick) and then perform ablution before standing in prayer, conversing with His Lord, praising Him, and worshiping Him with hope and awe.

This practice exemplifies the utmost care for the health of the heart, body, soul, and faculties, ensuring worldly and spiritual prosperity. Truly, there is no greater path to well-being and eternal joy than following the guidance of Prophet Muhammad صلى الله عليه وسلم.