Sleep, Night, and Wakefulness

Sleep, Night, and Wakefulness

Bibliographic Details:

• Main Author: Nekounam, Mohammadreza (1938–)
• Title: Sleep, Night, and Wakefulness / Nekounam
• Publisher: Islamshahr: Sobh Farda Publications, 2014.
• Physical Description: 72 pages.
• ISBN: 978-600-7347-51-5
• Cataloging Status: FIPA
• Previous Edition: Zohur-e Shafaq, 2007.
• Edition: Second Edition.
• Subjects: Sleep—Religious aspects—Islam, Night vigil—Religious aspects—Islam
• Dewey Classification: 297.159
• National Bibliography Number: 3679124

Preface

Praise be to Allah, the Lord of all worlds, and blessings and peace upon Muhammad and his pure family, and everlasting curse upon their enemies.

“Sleeping” is an experience that all humans encounter; however, what is significant here is “how to sleep.”

This work examines the nature of sleep and teaches how to sleep in a manner that aligns with the guidance of the Quran and Islamic law. The Quran emphasizes the necessity of a specific manner of sleeping with the verse “Stand at night except a little” (Quran 73:2), underscoring an important aspect of sleep that has not yet been established in our society. Even the righteous have not been able to fully embrace it, aligning their sleep and wakefulness with this teaching.

The Quran does not simply advise staying awake for a portion of the night, but rather instructs to dedicate only a small portion of the night to sleep, emphasizing wakefulness as the foundation of the night. In other words, the Quran places primary importance on night-time wakefulness and treats sleep as a secondary act. This is one of the clear examples of the scientific and psychoanalytic principles found in the Quran.

Furthermore, this book also discusses the benefits of daytime sleep, providing reasoning and insights on the subject.

And our final prayer is: Praise be to Allah, the Lord of all worlds.

Chapter 1: Sleep and Sleeping

Sleep, Night, and Wakefulness

Sleep and wakefulness are characteristics of beings with rational souls and are among the complexities of the created world. Humans and animals clearly exhibit these characteristics, and plants, though differing in some aspects, are not exempt from these phenomena. However, Almighty God and immaterial beings, such as the separated intellect and angels, do not possess such traits.

But what about inanimate objects, such as stones? This is a matter of debate. It can be said that the sleep and wakefulness of inanimate objects are not the same as that of humans, and we should not overlook the specific characteristics of these objects. However, sleep and wakefulness can be confirmed in many other creatures.

One must study sleep carefully, correcting many inaccuracies in natural wisdom regarding this phenomenon. Unfortunately, philosophical reflections on the essence of sleep and its causes have not advanced significantly.

This does not mean, however, that all current theories proposed by sleep researchers align with the true nature of sleep. Sleep studies are largely based on empirical methods, recognizing truths within the human soul based on material criteria and their effects. As such, the technical terminology used by these researchers remains confined to this material framework, resulting in limitations.

These two factors—human inability to fully understand itself and neglect of the inner workings of the soul—have contributed to this inadequacy.

Scientists can only reach a comprehensive understanding of sleep when they develop a complete belief in the existence of the unknown. Philosophical scientists must also separate themselves from the romanticism and unhealthy past ideologies, working together with empirical thinkers to uncover these unknowns.

The Nature of Wakefulness and Sleep

Simply put, when the bodily faculties and temperamental, spiritual forces in humans, animals, and other beings that sleep focus on the outward senses, and these senses gain dominance, wakefulness is established. When these factors, for various reasons, turn away from the outward senses and redirect attention inward, sleep occurs.

The duration of sleep, its lightness or heaviness, and the balance between sleep and wakefulness depend on individual temperaments and various factors. The depth and duration of sleep can be controlled, and sleep and wakefulness can be made voluntary. Through effort and correct practice, a person can gain control over their sleep and wakefulness. Although total denial of sleep in beings that need it causes illness, the physical and temperamental aspects of these beings cannot remain permanently unaffected unless other factors control them.

Voluntary control of sleep and wakefulness, though not easy, is possible. With proper practice, one can achieve a high level of personal mastery, awakening numerous spiritual abilities that distinguish them from others. A detailed study of this would require a separate text. The author has written another independent work on this subject titled “The Unseen, Night, and Wakefulness.”

Sleep duration can be adjusted by altering conditions and controlling the factors involved, bringing it to its minimal or maximal levels. However, a complete denial of sleep, such as permanent sleep deprivation, is not possible and would have numerous negative consequences.

Initially, the author denied the necessity of sleep and made significant efforts to minimize his own sleep. However, over time, it became apparent that total sleep denial was not sustainable.

Sleep in the Quran

The Quran contains several important verses related to the nature and characteristics of sleep. Here are some notable ones:

1. “Neither drowsiness nor sleep overtakes Him” (Quran 2:255) – The term “sinna” refers to drowsiness, sleepiness, or a stupor, which are qualities of the physical beings of animals and humans, in contrast to wakefulness and alertness. The Quran presents Allah as free from such physical attributes, just as He does not experience sleep or drowsiness.
2. “It is Allah who takes the souls at the time of death, and those that have not died in their sleep; He keeps those for whom death has decreed, and sends the others back for an appointed term. Indeed, in that are signs for people who reflect” (Quran 39:42). This verse highlights that Allah takes the soul during both sleep and death, distinguishing the two as states of soul departure, though the soul returns to the body after sleep.
3. “And it is He who takes your souls by night” (Quran 6:60).
4. “Say, ‘The Angel of Death is the one who takes your souls’” (Quran 32:11).

These verses, and others, use the term “tawfī” (to take or seize) for both sleep and death, emphasizing that the soul is taken temporarily in sleep and permanently in death. In death, the soul is held, while in sleep, it is sent back to the body at the appropriate time.

This important relationship between sleep and death is echoed in the saying: “Sleep is the brother of death.” Divine sovereignty and the agents of Allah are constantly involved in these processes, and humans do not possess independent existence. This concept is profound and requires careful contemplation.

The common people and even materialistic scholars see a great difference between sleep and death, considering the two as distinct; whereas the Holy Quran reports a very close relationship between sleep and death, placing them in a continuum and sharing a common underlying reality. Sleep is merely a temporary state that replaces the cessation of life, and death itself is this cessation. This cessation remains intact, and it is not that with the death of a person, their soul is placed in a particular place and archived; rather, it remains in the state of suspension, as it was during life.

Another important point in this verse is that the agent of sleep and death is not solely human; it includes divine agents, and even the Divine Himself is involved in it. This concept is quite delicate and not easily comprehended, requiring much scientific investigation to perceive the hidden hand in sleep and death and to observe the direct involvement of God and His agents in all aspects of these phenomena.

Man has the capacity to reach a point where the traces of the unseen can be observed in every corner of the earthly realm. Human beings can see that all material and earthly worlds are governed by hidden beings, and they play a major and essential role in these realms, while humans too can have a specific role in all their material and spiritual matters.

Quranic Verses Referencing Sleep

• “It is He who made the night a garment for you, and sleep a means of rest.” (Quran 25:47)
• “And among His signs is your sleep at night and day.” (Quran 30:23)
• “O you who are wrapped up in your garments, rise to pray during the night, except for a little, half of it or a little less, or a little more.” (Quran 73:1-3)
• “Indeed, your Lord knows that you stand for prayer nearly two-thirds of the night, or half of it, or a third of it, and a group of those with you.” (Quran 73:20)

These verses describe sleep and the night as natural phenomena, governed by God’s decree. As mentioned earlier, the general principle of sleep’s necessity is undeniable, but humans can exercise control over the specifics of it and manage the factors leading to sleep.

Sleep provides the body with rest and calms the nerves, reinforcing the human soul, particularly when it occurs at the appropriate times during the night in a peaceful and quiet environment. As the Quran states, “We made the night a covering for you, and sleep a means of stability.” Sleep interrupts the daily struggles and provides rest, essential for the spirit and body. This restful sleep is one of the major life-giving factors for the human soul, which the Quran refers to as “a sign” of God’s power: “And among His signs is your sleep at night and day.”

The Quran does not limit natural sleep to the night, although the night provides the most significant opportunity for sleep. The explanation of this is found in Surah Al-Muzzammil.

In Surah Al-Muzzammil, God instructs the Prophet Muhammad (PBUH) saying, “Stand in the night except for a little” (Quran 73:2), urging him to rise during the night. However, the Quran is not merely recommending waking up; it does not encourage wasting the night, as some people may waste their nights in idle activities.

This verse draws attention to a point that is not yet deeply ingrained in society, and many individuals, despite their worth, have not been able to align their sleep and wakefulness with this teaching. The Quran does not say: “Wake up for a little of the night”; rather, it says, “Let some of the night be for sleep and rise for the rest.” In other words, the Quran establishes waking during the night as the main practice and places sleep as a secondary consideration. This approach is a clear example of the scientific and psychological principles outlined in the Quran.

Night and Sleep as Resources for Growth

The night, with all its blessings, is at the disposal of humans. One can fully benefit from it, organize their thoughts and culture, and use the night as a time for spiritual elevation. Living in this way does not contradict the pursuit of rest, as a portion of the night is enough for sleep.

Such an approach, in addition to nurturing spiritual growth and fulfillment, also ensures physical and mental relaxation. Proper rest can provide the peacefulness needed for earthly existence, while also facilitating spiritual discoveries through dreams. This type of sleep allows individuals to attain something valuable spiritually, making rest a necessary process for them.

For those on the path of truth, those engaged in spiritual practices, and those seeking knowledge and closeness to the Divine, the essence of the night lies in being awake and devoted. Staying awake during the night is crucial for spiritual development, although a small portion of the night should be reserved for rest to rejuvenate one’s body. This small amount of sleep, though minimal compared to the entire night, holds great significance for those who seek to optimize their physical and mental health.

In summary, the Quran teaches that minimal sleep is essential for spiritual and material growth. The guidance for sleep and wakefulness is not one of strict asceticism but is intended to help individuals align their practices with their personal and spiritual development. The verse in Surah Al-Muzzammil, which talks about waking for a portion of the night, emphasizes that this practice is not exclusive to the Prophet Muhammad (PBUH) but extends to those who follow his example.

Comfort and Well-being

A point that deserves attention and clarification here is that choosing such a lifestyle is compatible with the comfort and rest of a person. By adopting this lifestyle, one can naturally align themselves with a scientifically grounded approach, avoiding the severe and sometimes disparaged asceticism that many are unable to endure. This approach allows individuals to distance themselves from excessive idealism and abstract thinking, enabling them to enjoy the sweetness of life in a balanced and realistic manner. This lifestyle, in addition to being aligned with reality, represents the best and most delightful plan for human happiness, and it is in harmony with the natural course of life. This approach was also evident in the personal lives of the Prophet Muhammad (PBUH) and the Infallible Imams (A.S.), who lived their worldly lives in an exemplary manner.

This lifestyle is a scientific programme that aligns with both the spirit and the body of a human being. Yes, it may not align with the hedonistic pleasures of those trapped in excessive indulgence of food, sleep, and desire, and this plan is not intended for such individuals. Rather, it is designed for healthy, righteous, and deserving people. The actions of the virtuous serve as practical proof of its authenticity, as the Qur’an clearly points out and affirms the practicality of such a life, attributing it to the Divine, who is a master of measurement and account for all affairs. The Qur’an says: “And it is Allah who measures the night and the day.” (Surah Al-Muzzammil, 20)

Daily Sleep

An important matter to note and emphasise is that sleep is not solely limited to the night in this programme, as the day also provides an opportunity for rest and sleep. A portion of the day can be dedicated to sleep, which is known as the Qaylulah (midday nap) in Islamic tradition. This nap can take place before or after midday, or even after lunch.

In environments where three meals are commonly consumed – in the morning, noon, and evening – it is appropriate for the daily nap to occur after lunch. In places where meals are typically consumed in the morning and evening, it would be more suitable to take the nap before noon.

Apart from the natural reasoning and narrations supporting this practice, it is also affirmed in the Qur’an, which says: “And among His signs is your sleep by night and day.” (Surah Ar-Rum, 23). This verse acknowledges daytime sleep as one of God’s signs. Another verse states: “It is He who made the night a covering for you, and sleep for rest.” (Surah Al-Furqan, 47). While this verse speaks of the night, it is not limited to it, and daytime sleep has a natural and established wisdom that is emphasised by the word “rest” in the verse, which highlights the way sleep disconnects a person from work and effort – whether it occurs at night or during the day. Naturally, nighttime sleep should be considered the primary sleep, with daytime sleep as secondary.

There are two reasons for the natural wisdom of daytime sleep: firstly, it compensates for any shortfall in nightly sleep; and secondly, it alleviates the fatigue accumulated during the day, preventing it from extending into the night.

Nighttime sleep, combined with the midday nap, can provide a complete and natural sleep cycle, offering the ideal balance for the spiritually and physically cultivated individual, and contributing to growth and development. This routine also supports a disciplined and precise way of life, as the Qur’an affirms: “And it is Allah who determines the night and the day.”

From all these discussions, one can deduce that nighttime sleep provides more natural comfort and peace; however, this does not mean that one should sleep excessively at night in order to attain more comfort. It is possible to experience comfort and relaxation during the night in the shortest possible period without suffering from sleep deprivation or insomnia, provided the necessary conditions are met.

Additionally, sleep is not restricted solely to the night, and a small amount of sleep during the day is essential, with its duration being naturally suited to the individual’s time, place, season, and temperament.

Therefore, neither is sleep exclusively for the night, nor is the day solely for worldly work and exertion, as indicated by the teachings of religious observances and other legal principles.

The Relationship between Sleep and Wakefulness

Based on the above, while sleep is a deficiency, it represents the perfection of the material nature of humans. Just as one must benefit from sleep, one should confine themselves to the least amount of it that is necessary, ensuring that daytime is not devoid of rest. The Qur’an also states: “Indeed, you have a long period of leisure during the day.” (Surah Al-Muzzammil, 7). This verse encourages one not to be anxious about the short night, as the day provides ample time for sleep as well. These statements, along with numerous exceptions, reflect the varied states of human nature. Humans do not always have a fixed state, and being forced into a specific pattern contrary to their natural disposition is not appropriate. The human temperament changes under different conditions, and thus, freedom of action is necessary to align one’s sleep with their individual needs and circumstances. Additionally, night and day are not always the same, as summer and winter differ both quantitatively and qualitatively. Therefore, the amount of sleep must be adapted to these variations, as highlighted by the miraculous nature of the Qur’an’s teachings.

Thus, one can derive the best benefits from sleep when wakefulness is utilised effectively, and when one takes care to ensure they sleep healthily, as the quality of sleep impacts waking life and vice versa. These two states influence each other, and the qualities of one extend to the other.

Prolonged and Short Sleep

It must be understood that the longer the duration of sleep, the deeper and more intense it becomes, which may be detrimental, leading to neglect and a lack of awareness. Deep, prolonged sleep causes a person to feel empty, detached, and disconnected from their mental and spiritual faculties, which diminishes their spiritual awareness.

Extended and uninterrupted sleep is disapproved of in Islamic teachings, just as overeating is. However, irresponsible wakefulness, lack of awareness, and idleness are also condemned in the religion.

On the other hand, the shorter the sleep duration, the lighter it is, and the more positive effects it has. Short and light sleep brings numerous benefits and fosters spiritual growth, unlike deep sleep. Ideally, sleep should be brief and taken in multiple, non-consecutive sessions. For instance, if a person needs six hours of sleep in a 24-hour period, it is better to spread this sleep across two or three sessions rather than in one continuous period. Even if six hours are needed, it is better to divide them than to have five continuous hours. Multiple, shorter sleep periods have greater value than long, continuous sleep because they provide more comfort and energy for the body and do not carry the negative effects of prolonged sleep. These short naps rejuvenate the soul and refresh the mind, without distracting from one’s spiritual and intellectual pursuits.

For those who are intelligent, alert, and not engaged in spiritual journeys, it is essential to distribute their sleep in as many short intervals as possible, avoiding long, uninterrupted sleep. On the other hand, those who are on a path of spiritual development and seek to walk the difficult road of metaphysical knowledge should, as far as possible, reduce their sleep and avoid excessive sleep, even if it is minimal.

In conclusion, it becomes evident that as religious teachings are examined through both scientific and experiential lenses, one acknowledges the miraculous nature of the Qur’an, its purity, and its accuracy. One cannot help but bow to its wisdom, recognising that religion can reveal the most profound spiritual truths with precision and scientific clarity, and provide universal guidance.

The Qur’an beautifully aligns the believers with the Prophet Muhammad (PBUH), guiding them away from ignorance and towards the right path. Islam provides the highest expression of human education, translating complex and deep human issues into practical, universally applicable teachings.

On the True Fulfillment of Human Desires

The narrative under consideration emphasizes that fulfilling the legitimate desires of human beings is in harmony with the concept of divine grace, as these desires, when properly guided, support human flourishing. A person who regards these natural desires as wrong or excessive will inevitably face mental and spiritual disturbance, hindering the peace of mind necessary for prayer, worship, and intellectual growth. On the other hand, satisfying these natural inclinations can lead to a profound love for the true beloved, much as beauty, in all its forms, narrates the story of separation and reunion. The beauty of Joseph, for instance, stands as a testament to the yearning of Zuleikha, whose passion, despite its apparent folly, was a reflection of the soul’s deep pursuit of purity. This yearning for beauty and connection does not lead to deviation from the ultimate human goal. The essence of human nature remains pure, unaffected by corruption.

The aforementioned narration reminds us of another tradition, in which the Prophet Muhammad (PBUH) says: “I have chosen three things from your world: women, perfume, and the comfort of my eyes in prayer.” (1)

In this statement, the Prophet expresses his preference for these three aspects of life, which form the foundation of all that is good. Nothing in the human world holds a higher or more significant place than this “triangle.”

The Prophet first mentions women, either as a preference or as something he loves, followed by perfume, which represents an essence of both the visible and invisible, the material and immaterial, which exists to awaken joy. Finally, he mentions prayer, as it is the delight of his soul and the true nourishment of his spirit. He finds his deepest connection with God through it, regarding it as the greatest source of spiritual development.

This narration does not address knowledge per se because the role of the Prophet transcends the acquisition of worldly knowledge, and the Qur’anic night prayer (Tahajjud) is aligned with the content of prayer, not contradicting it. Furthermore, the reference to women here is not in a general sense but as a sign of divine manifestation. Similarly, perfume is a natural necessity for the soul, promoting vitality and freshness.

In this context, the elements that are worthy of one’s time and investment are knowledge, prayer, the Qur’an, perfume, and women. When these elements are balanced and in harmony, they lead to holistic well-being without any deficiency or deviation.

The previous narration also highlights the significance of the night and night vigil (Tahajjud), advising against negligence and wastefulness during the night. Despite the specific language of this narration, the Prophet (PBUH) articulates his personal preferences and expresses them with profound sincerity, free from affectation, asceticism, or pretension, while still embracing the beauty of this world as a divine gift.

The Dangers of Excessive Sleep

The narration, “Four things are excessive even in small amounts: fire, sleep, sickness, and enmity,” (1) draws attention to the dangers of these natural phenomena. The Infallible Imams (A.S.) place sleep alongside fire, illness, and enmity as a dangerous force.

Fire, representing intense heat, can take many forms, from bodily warmth to the destructive fire of passion or even the fire of hell. However, in this context, it refers to the material fire, which, if too intense, can lead to unbearable suffering. Although even more severe forms of suffering exist, this material fire symbolizes the limits of human tolerance.

Similarly, sickness, while an inevitable part of life, reflects a loss of health, a state that is both real and tangible. Illness, even in small amounts, can render a person weak, despondent, and spiritually defeated.

Enmity, although sometimes an inevitable part of life, has a corrosive effect on the soul. The Prophet (PBUH) highlights how even a small amount of enmity corrupts the heart, making the person internally unbalanced before any external harm is done.

When sleep is placed alongside these forces, it is considered a form of temporary death, a necessary condition of human life but one that must be approached with caution. Unchecked or excessive sleep leads to stagnation, depriving the individual of their spiritual and intellectual duties.

Foundations of Sin

In another narration, it is said: “The first causes of disobedience to Allah are six: love of the world, desire for leadership, excessive appetite, attachment to women, excessive sleep, and the pursuit of ease and comfort.” (1)

These six desires form the basis of all disobedience and sin. The Prophet (PBUH) critiques attachment to these things, not their mere existence. It is the excessive attachment and obsession that leads a person away from righteousness.

The Prophet’s words convey that one may possess any of these six things—worldly goods, leadership, food, women, sleep, or comfort—without falling into sin, provided they maintain control and do not become enslaved by them. The problem arises when these things are pursued as ends in themselves rather than as means to a higher, spiritual purpose.

The Concept of “Intoxications”

The Prophet (PBUH) is reported to have said: “There are four intoxications: the intoxication of wine, of wealth, of power, and of sleep.” (1)

In this context, sleep is grouped with the more obvious intoxicants like alcohol and wealth, illustrating how even seemingly harmless or necessary things can lead to detachment from reality when overindulged. Sleep, like intoxication, can dull the senses, reduce awareness, and lead to spiritual lethargy. Just as intoxication with wealth and power can lead to moral corruption, excessive sleep can lead to spiritual dormancy.

Conclusion

These narrations highlight the balance required in the human condition: while the world’s pleasures and necessities, such as food, sleep, and love, are not inherently sinful, excessive indulgence in them can lead to spiritual and moral decline. The key is moderation and conscious engagement with these aspects of life, ensuring they serve as means for personal growth, rather than as distractions from one’s higher purpose. By embracing balance, one can navigate life with mindfulness, avoiding the pitfalls of excess and finding true fulfillment in both the material and spiritual realms.

Dead at Night and Idle by Day

“Moses said: O Lord, who among Your servants is the most detestable to You? He replied: A corpse at night and an idle person during the day.”
(Bihar al-Anwar, Vol. 13, p. 354, Chapter 11)

It seems that Prophet Moses (peace be upon him) asked his Lord, “Who among Your servants is most despised by You?” The Almighty responded, “There are two groups of My servants whom I am extremely displeased with and distant from: those who, like a corpse, sleep the entire night, neglecting the opportunity for waking up and remaining unaware, and those who squander their days in idleness.”

This narration refers to individuals who spend the night in deep sleep, with no value or purpose in their rest, and are far from staying awake and alert. Such people live without attention, and their lives are spent without any consciousness. Similarly, those who waste their days without meaningful work are described as “idle”, emphasizing the profound sense of purposelessness and lack of direction in their thoughts, actions, and lives. Such individuals are disconnected from all higher, valuable goals.

Excessive sleep and aimlessness reduce a person to the status of a “corpse”, as their state is akin to that of one who is spiritually and mentally dead. This is not an exaggeration but a true reflection of the situation.

Excessive Sleep and Idleness

“Indeed, Allah abhors excessive sleep and idleness.”
(Wasā’il al-Shī’a, Vol. 17, p. 58, Hadith 21970)

This narration underscores previous teachings, highlighting that idleness during the day and excessive sleep at night are among the most detestable of actions. It stresses that excessive sleep is intrinsically tied to wasted nights, while idleness relates to the futile passage of time during the day. The emphasis here is on the harm caused by excessive sleep, which is portrayed as one of the gravest flaws in human behavior.

Excessive Sleep and Poverty

“Excessive sleep is the destroyer of both religion and worldly matters.”
(Wasā’il al-Shī’a, Vol. 17, Hadith 21969)

Excessive sleep undermines both a person’s religious and worldly affairs. Someone who sleeps excessively becomes dull, losing sharpness in both spiritual and worldly matters. This lack of attention renders them indifferent to both material and spiritual concerns. Such individuals lack the resilience to bear the challenges of life, diminishing their ability to work and strive, ultimately leading to a state of intellectual and spiritual oblivion.

Although the narration does not explicitly mention anything alongside excessive sleep, it highlights the destructive consequences of this behavior, as it can ruin one’s religious and worldly life. Those who sleep too much are portrayed as detached from the very essence of human purpose and achievement.

The Sleep of the Spiritual Seeker

“The sleep of the devout is not like the sleep of the heedless.”
(Bihar al-Anwar, Vol. 73, p. 689, Chapter 43)

While sleep is necessary, the type of sleep one engages in should be akin to that of the devoted — akin to the sleep of those whose hearts remain awake and alert to divine truths. One should avoid the sleep of the heedless, the kind of sleep that resembles the death of the soul.

From all these sources and other related narrations, it is clear that night and the act of staying awake hold significant value. Conversely, excessive and misplaced sleep are regarded as some of the most reprehensible actions, leading to spiritual death and disengagement from any meaningful life pursuit. Sleep itself is a necessary and valuable part of existence, but an excessive desire for it is detrimental.

The Differences in Sleep Among Individuals

An important point to consider is that sleep patterns vary from person to person, and what is considered a natural amount of sleep for one individual may differ from another. Additionally, the amount of sleep a person requires may change depending on factors such as age, environment, and lifestyle. For example, the sleep needs of a young person are different from those of an elderly person, just as the sleep required in winter differs from that in summer. The natural sleeping needs of individuals are also influenced by their diets, conditions, and general life patterns, making it possible to distinguish between healthy and unhealthy sleep habits.

Disparities in Sleep

It is also crucial to consider the current state of society, particularly the faith communities, scholars, and even the seminaries, where the balance of sleep and food is often far from ideal. This imbalance has had a noticeable impact on personal and communal ethics and development.

How we eat, sleep, and the timing and quantity of sleep have not been given proper attention in society. Thus, there is a lack of education and culture surrounding these essential aspects of life. Even though these topics are often discussed in academic writings, they tend to fall into extremes or lack harmony with practical and scientific guidelines, failing to be effectively implemented in daily life. These foundational issues have contributed significantly to the decline and degeneration of many individuals and communities.

If our society cannot raise individuals who are truly enlightened and spiritually connected, much of this can be traced back to these deep-rooted issues in education and cultural practices. This imbalance continues to hinder the full development of many hidden potentials. For example, if we cannot cultivate true devotion or experience divine blessings, it is largely due to the failure to maintain a healthy balance in basic habits such as eating, sleeping, and working.

The inability of many in our society to experience the full spiritual benefits of practices such as prayer, fasting, and other devotional acts is tied to these imbalances. If the foundations of healthy life are not properly established, it is no wonder that there is a lack of brilliant scholars or spiritual figures, even among the well-intentioned and the pious.

The Importance of Spiritual Sleep and Awakening

Therefore, it is evident that the stages of proper sleep start with a natural sleep pattern, progressing through to intentional and voluntary sleep, culminating in the highest form of human perfection—voluntary death, or a state of spiritual and mental clarity. All these stages are possible, and while not everyone may reach these heights, denying the potential to achieve them is both unjust and unwise.

Islamic teachings have provided guidance on the correct way to sleep, the appropriate times and amounts of sleep, and the ideal conditions for sleep. These details can be found in the comprehensive works of Islamic narrations. Although analyzing and interpreting these teachings is not always easy, it is clear that the overall aim is to cultivate a balanced life, one that is harmonious with both spiritual and worldly goals.