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How do you sleep at nite?

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#16 [Permalink] Posted on 9th July 2019 10:02

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#17 [Permalink] Posted on 9th July 2019 10:27
Does the soul come out of the body during sleep?

Praise be to Allah.
There is clear evidence in the Qur’an and Sunnah which indicates that the soul is taken when one falls asleep, and that sleep is a kind of death. This evidence includes the following:

1.

Allah, may He be glorified and exalted, says (interpretation of the meaning):

“It is Allah Who takes away the souls 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 a people who think deeply”

[az-Zumar 39:42].

2.

And He, may He be glorified, says (interpretation of the meaning):

“It is He, Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day”

[al-An‘aam 6:60].

3.

It was narrated from Abu Qataadah (may Allah be pleased with him) that when they slept and missed the prayer, the Prophet (blessings and peace of Allah be upon him) said: “Verily Allah took your souls when He willed, and He returned them when He willed.”

Narrated by al-Bukhaari, 7474

4.

It was narrated that Abu Juhayfah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) was on a journey during which they slept until the sun rose. He said: “Verily you were dead and Allah returned your souls to you; whoever sleeps and misses a prayer, let him offer it when he wakes up, and whoever forgets a prayer, let him offer it when he remembers.”

Narrated by Abu Ya‘la in al-Musnad, 2/192; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1/293

5.

It was narrated from Hudhayfah (may Allah be pleased with him) that when the Prophet (blessings and peace of Allah be upon him) woke up, he would say: “Al-hamdu Lillahi alladhi ahyaana ba‘da ma amaatanaa wa ilayhi an-nushoor (Praise be to Allah Who has given us life after He caused us to die, and to Him will be the resurrection).”

Narrated by al-Bukhaari, 6312. It was also narrated by Muslim in his Saheeh, 2711, from al-Bara’ (may Allah be pleased with him).

This evidence was quoted by al-Haafiz Ibn Rajab (may Allah have mercy on him), who then said:

The verse indicates that sleep is a death, and the hadeeth indicates when a person sleeps his soul is taken. They both indicate that the soul that is taken in death is the soul that is taken during sleep.

End quote from Fath al-Baari by Ibn Rajab, 3/325

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#18 [Permalink] Posted on 9th July 2019 10:33
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#19 [Permalink] Posted on 9th July 2019 10:40
abu mohammed wrote:
I remember touching on this topic slightly when it came to my kids but it was mentioned in a thread on "Where is Allah" or something similar (please note,the thread was related to children and questions they asked).

Inshaallah, I will try and find the link for that part and share it.

Here is that link
www.muftisays.com/forums/27-sharing-portal/5366--where-do...
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#20 [Permalink] Posted on 9th July 2019 11:16

Hazrat Aishah report: “the mattress the prophet used to sleep on was made of hide, stuffed with fiberBenefit of avoiding soft bed in the light of medical science: Backache is often caused by regular use of soft bed as the mucsle of back are loosened. The pain gets aggravated on continuous use. Extremely soft and comfortable bed can lead to the inflammation of ureters, hence kidney diseases can be prevented by not using soft bed. The use of soft bed can reduce the gap between the vertebrae. The experts don’t recommend it. Infants using soft bed can suffer from deforming of bones, which may lead to disability.


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#21 [Permalink] Posted on 10th July 2019 20:41
abu mohammed wrote:
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Brother if you play Quran on device and sleep. Is it ok? Like i felt its sin if Recitation is going on and people are asleep to it? I thought i will play surah Al Bakra some time but i was scared lest it be counted a sin. As i heard you need to LISTEN to Quran and being respectful and not just HEAR it and engage in ur affairs.

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#22 [Permalink] Posted on 10th July 2019 20:51
Muslimah S wrote:
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MashaAllah, good question.

Part of a lengthy answer.

Quote:
As far as listening to the Qur’an, once the Prophet (salallahu alaihi wasallam) requested Ibn Masood (radiyallahu anhu) “Recite some portion of the Qur’an”. Ibn Masood (radiyallahu anhu) replied: “should I read to you whilst the Qur’an has been revealed onto you?” The Prophet (salallahu alaihi wasallam) said: “indeed, my desire is to hear it (i.e. Qur’an) from someone other than myself”. Thereafter he recited from the beginning of Surah Nisaa until he came to the verse “how will it be when we bring a witness from every nation and we bring you as a witness against them”. When Ibn Masood lifted his gaze, he observed that the blessed eyes of the Prophet (salallahu alaihi wasallam) were tearing.

The Qur’an has tremendous powers to transform our hearts, but it will only affect our hearts if we read and listen with the correct zeal and enthusiasm. Otherwise, the Qur’an will play in the background, we will take enjoyment, but very little affect on the heart.

Very often, the Qur’an is playing on the CD player, in the car or on the computer whilst we pay no attention to the recital of the Qur’an, talking and making noise.

It is the quality of the disbelievers to make a hue and noise whilst the Qur’an is being recited hence, the Qur’an does not have a positive impact on their hearts. It is mentioned in the Holy Qur’an:

وقال الذين كفروا لا تسمعوا لهذا القرآن والغوا فيه لعلكم تغلبون (41:26)

And the disbelievers said: “do not listen to the Qur’an and rather make noise, so that you do not get overpowered (i.e. by the words of the Qur’an)”

As much as we love to listen to the Holy Qur’an and to play it wherever we may be, we should also keep in mind our surroundings and show utmost respect to the recitation. If we are in such a place that it is almost definite that noise will be made and disrespect will be shown to the Qur’an we should rather not play the Qur’an then, but when it is appropriate to do so. For example, if a person is with his family and everybody is talking, then one should not put on the recitation of the Holy Qurān. However, if everyone is silent and will attentively listen to the recitation, then one should listen to the Holy Qurān.
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#23 [Permalink] Posted on 10th July 2019 22:29
In addition to the above, in the Hanafi school, electronic recitation has a different ruling than those for live recitation.

For example, hearing someone recite the verse of sajdah makes sajdah Wajib, whereas hearing a parrot, TV, CD etc doesn't make sajdah Wajib.

However, respect must be maintained regardless.
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#24 [Permalink] Posted on 15th July 2019 00:29
abu mohammed wrote:
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But It doesn’t say anything about playing Quran while you’re asleep. Anyways you are saying that means you must have asked some scholars.

JazakAllah khair
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#25 [Permalink] Posted on 15th July 2019 08:30
abu mohammed wrote:
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I agree to the sister "Oh Wise One ;)". You haven't clearly answered the question that "Is it allowed to sleep while the Quran is being played in a machine, keeping in mind that we should give utmost respect to it while it is being recited? Furthermore, is it allowed that we do our daily chores and don't pay heed if it is being played in a machine like CD player. Sajda e Tilawat is a different matter while not paying heed is a different matter".

I think a better alternative will be to play some dhikr audio. Like Subhan Allah, Alhamdulillah, Allah o Akbar in loop.
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#26 [Permalink] Posted on 15th July 2019 10:30
Brain Listens During Sleep
People continue to hear and process words during light non-REM sleep, a study shows

www.the-scientist.com/daily-news/brain-listens-during-sle...

The human brain may wind down when asleep, but it doesn’t lose all responsiveness. Researchers from the École Normale Supérieure in Paris and their colleagues recently used electroencephalography (EEG) to monitor the brains of volunteers listening to recordings of spoken words, which they were asked to classify as either objects or animals. Participants were able to classify words during light non-REM (NREM) sleep, but not during either deep NREM sleep or REM sleep, according to a study published today (June 14) in The Journal of Neuroscience.

“With an elegant experimental design and sophisticated analyses of neural activity, [the authors] demonstrate the extent to which the sleeping brain is able to process sensory information, depending on sleep depth [or] stage,” Thomas Schreiner of the University of Fribourg in Switzerland, who was not involved in the study, wrote in an email to The Scientist.

During sleep, the brain is thought to block out external stimuli through a gating mechanism at the level of the thalamus. But experiments dating back to the 1960s have shown that certain types of stimuli, such as hearing one’s name, can filter through and trigger awakening. However, the mechanisms that allow the brain to selectively take in information during sleep remain unknown.

“When we fall asleep, it’s pretty similar to a coma because we lose consciousness of our self and of the [outside] world,” study coauthor Thomas Andrillon, a neuroscientist at the École Normale Supérieure, told The Scientist. The question was “whether the brain could still monitor what was going on around, just to be sure the environment was still safe,” he added.

The present study followed on a 2014 study, in which the researchers performed similar assessments while participants took daytime naps. As part of that project, Andrillon and colleagues had people listen to spoken words in French and push a button with their left or right hand to indicate if the word was an object or animal, respectively, as the volunteers fell asleep. Meanwhile, the researchers measured the participants’ EEG brain activity looking for evidence that the motor cortices were preparing to make button-pushing movements.

For the present study, in which participants remained in the lab overnight, the researchers divided the sleep into three stages: REM, light NREM, and deep NREM. During REM sleep, the volunteers continued to mentally prepare finger movements during the word task as if they were awake, but only if they had encountered and categorized the words previously. During light NREM, the participants still showed motor preparation no matter whether the words were novel or had been presented before. And in deep NREM, the participants did not show any brain activity associated with button-pushing, Andrillon and colleagues found. The findings are in line with those of previous behavioral studies.

The researchers proposed mechanisms by which sensory information might be gated during REM and deep NREM sleep. In the former, information from the outside world may compete with (internally generated) dreams; in the latter, the brain experiences waves of hypersynchrony, in which “hundreds of thousands of neurons are going silent at the same time,” preventing the brain from processing sensory information, Andrillon explained.

“Andrillon [and colleagues] confirm their previous results showing that a complex processing of external information—semantic integration and task-related motor preparation—is possible in light NREM sleep,” Mélanie Strauss, a neurologist at the Hôtel-Dieu hospital in Paris who was not involved in the study, wrote in an email to The Scientist. “But they also demonstrate that this processing is disrupted in other sleep stages, in deep NREM sleep and, maybe more surprisingly, in REM sleep,” she added.

The idea that the brain can selectively process information from the outside world during sleep is not new. A recent study found that during the first night spent in a new environment, one brain hemisphere remains active to “keep watch.”

“When you sleep, if there is relevant information in the environment, it can modulate vigilance,” Andrillon said.

T. Andrillon et al., “Neural markers of responsiveness to the environment in human sleep,” Journal of Neuroscience, doi:10.1523/JNEUROSCI.0902-16.2016, 2016.


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#27 [Permalink] Posted on 15th July 2019 10:30
Listening to the Qur’an with the intention to fall asleep.

In the name of Allah, the most Beneficent, the most Merciful.

Answer
It is narrated by Saaiduna Umar Bin Khattab Radiallahu Anhu that he said: “I heard the Prophet of Allah Sallallahu Alahi Wasalam say: “Actions are only according to intentions, and to each only what he intended. Whoever emigrates towards Allah and His Messenger, his emigration is towards God and His Messenger; whoever emigrates for the attainment of a worldly goal or in order to marry a woman, then his emigration is only towards what he emigrated to.” (Sahih Bukhari & Sahih Muslim)

Furthermore, there are narrations from Sahih Bukhari and Sahih Muslim where the Prophet of Allah Sallallahu Alahi Wasalam requested Saaiduna Abdullah Ibn Masud Radiallahu Anhu and Saaiduna Ubay Bin Kaab Radiallahu Anhu to read portions of the Holy Qur’an to him. This shows the virtue of listening to the Holy Qur’an as a person could contemplate on the wordings and commentary of the verses. (Mazahirul Haqq p.56 v.3)

From the aforementioned discussion we can derive that it is very good and spiritual to listen to the Holy Qur’an. However, when you are listening to the Holy Qur’an it should be done with the intention to contemplate on the words and not to enable you to go to sleep. It is permissible for you listen to the Holy Qur’an before you go to sleep, but make the intention of contemplating on the words and not to go to sleep. If you then fall asleep then it will be permissible

Only Allah Knows Best

Mohammed Tosir Miah

Darul Ifta Birmingham.
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#28 [Permalink] Posted on 15th July 2019 10:30
Question
What is the ruling on listening to Qur’aan before going to sleep, whether from a cassette player or some other means, so that the Muslim will end his day with remembrance of Allaah?.

Answer
Praise be to Allaah.
There is nothing wrong with a Muslim listening to Qur’aan before he sleeps, or listening to a lecture or anything permissible. Indeed it is narrated in the saheeh Sunnah that among the adhkaar to be recited before going to sleep are some du’aa’s and verses and soorahs from the Qur’aan.

Al-Bukhaari said:

Chapter: Seeking refuge with Allaah and reciting Qur’aan when going to sleep

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) went to bed, he would blow into his hands and recite the Mu’awwadhaat, and wipe his body with them.

Narrated by al-Bukhaari, 5960.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) appointed me to guard the zakaah of Ramadaan, and someone came and started to rummage in the food. I took hold of him and said: “I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)”… And he said: “When you go to your bed, recite Aayat al-Kursi, and you will have ongoing protection from Allaah and no devil will come near you until morning comes.” The Prophet (peace and blessings of Allaah be upon him) said: “He spoke the truth even though he is a liar; that was a devil.”

Narrated by al-Bukhaari, 3101.

Listening to Qur’aan before going to sleep and after, during Ramadaan and at other times, instills tranquility in the heart and helps one relax. Allaah says (interpretation of the meaning):

“verily, in the remembrance of Allaah do hearts find rest”

[al-Ra’d 13:28]

And Allaah knows best.

islamqa.info/en/answers/50010/what-is-the-ruling-on-liste...
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#29 [Permalink] Posted on 15th July 2019 10:30
Question
What is the ruling if we are sitting in a large gathering in which Qur’aan is being read, and my friend and I are sitting apart from the others who are present, and chatting together;
If we are in a car or bus, and the driver is listening to Qur’aan or is reciting it, and we are not taking part in what he is reciting, or we are in a room and there is someone there who is praying one of the prayers in which Qur’aan is to be recited out loud, or is reading Qur’aan out loud;
Or in any other situation in a place where Qur’aan is being recited and we are not taking part in it, must we listen attentively until the reciter finishes, and does the verse apply to us?.

Answer

Praise be to Allaah.
The scholars differed concerning the ruling on listening attentively to recitation of Qur’aan outside of prayer. There are two opinions:

1 – The first view is that is it obligatory. This is the view of the Hanafis, and some of them regarded it as an individual obligation, whilst others said that it is a communal obligation. They quoted as evidence the verse in which Allaah says (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204]

It says in al-Mawsoo’ah al-Fiqhiyyah (4/86):

Listening to recitation of Qur’aan when it is recited outside of prayer is obligatory if there is no legitimate shar’i excuse for not listening.

The Hanafis differed with regard to this obligation: is it an individual obligation or a communal obligation?

Ibn ‘Aabideen said: The basic principle is that listening to Qur’aan is a communal obligation, because it is establishing its right to be listened to and not ignored, which is achieved by some listening attentively, as is the case with returning salaams (i.e., it is sufficient for some members of a group to return the greeting).

Al-Hamawi narrated that his teacher, the prominent judge Yahya who is better known as Minqaarizaadah, said that listening to the Qur’aan is an individual obligation.

Yes, the verse in Soorat al-A’raaf, “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” was revealed to abrogate the permission to speak during prayer, but what counts is the general meaning of the words, not the specific reason for its revelation, and the general meaning includes recitation of Qur’aan both during prayer and otherwise. End quote.

2 – The second view is that it is mustahabb and recommended. They interpreted the verse in Soorat al-A’raaf as referring to recitation in prayer only. Outside of prayer it is recommended and mustahabb. This is the view of the majority of scholars.

Ibn Katheer says in Tafseer al-Qur’aan il-‘Azeem (2/372):

‘Ali ibn Abi Talhah narrated from Ibn ‘Abbaas concerning the verse (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204]:

i.e., in the obligatory prayer. Something similar was narrated from ‘Abd-Allaah ibn al-Mughaffal. Ibn Jareer said: Humayd ibn Mas’adah told us, Bishr ibn al-Mufaddal told us, al-Jareeri told us, that Talhah ibn ‘Ubayd-Allaah ibn Kurayz said: I saw ‘Ubayd ibn ‘Umayr and ‘Ata’ ibn Abi Rabaah talking whilst the storyteller was speaking, and I said: Why don’t you listen to the reminder, lest you be subject to the warning? They looked at me, then they went back to their conversation. I repeated it, and they looked at me, then they went back to their conversation. I said it a third time and they looked at me and said: That is only in prayer: “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204].

This is how it was narrated by more than one person from Mujaahid. ‘Abd al-Razzaaq narrated from al-Thawri from Layth that Mujaahid said: There is nothing wrong with speaking if a man recites Qur’aan other than in prayer.

Something similar was stated by Sa’eed ibn Jubayr, al-Dahhaak, Ibraheem al-Nakha’i, Qataadah, al-Sha’bi, al-Saddi and ‘Abd al-Rahmaan ibn Zayd ibn Aslam, that what is meant (in the verse) is in prayer.

This was the view favoured by Ibn Jareer, that what is meant is listening attentively in prayer and during the khutbah, as it says in the ahaadeeth which enjoin listening attentively behind the imam and during the khutbah. End quote.

It seems that this view is the correct one, because in order for a thing to be obligatory, clear evidence is required, otherwise obliging the people to adhere to that will clause undue hardship without any evidence for it.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked, as it says in Liqaa’aat al-Baab il-Maftooh (no. 197/ question no. 26):

There was a group of people travelling by car, and one of them put on a tape of Qur’aan; should they all listen to this tape, and is anyone who speaks whilst the tape is playing sinning thereby?

The answer was:

Imam Ahmad (may Allaah have mercy on him) said concerning this verse: This applies to prayer. He said: They were unanimously agreed that this applies to prayer. Based on this, if I am next to a person who is reciting Qur’aan out loud, but I am reciting tasbeeh and saying laa ilaaha ill-Allaah, then I do not have to listen to him, rather that applies to prayer only.

But I say to the brother who put the tape on: Do not put it on when people are not paying attention, because the least that may said about that is that it is like those of whom Allaah says (interpretation of the meaning): “And those who disbelieve say: ‘Listen not to this Qur’aan, and make noise in the midst of its (recitation) that you may overcome’” [Fussilat 41:26]. If you see that your brothers do not want to listen, and they are busy talking to one another, then do not put the tape on. If you want to listen to it, then there are small headphones that you can put in your ears, and you can listen to it by yourself. End quote.

It says in al-Muntaqa fi Fataawa al-Fawzaan (3/question no. 437):

Sometimes I spend a lot of time in the kitchen, to prepare food for my husband, and I want to make good use of my time, so I listen to the Holy Qur’aan either on the radio or on tapes. Is this action of mine correct or should I not do that, because Allaah says (interpretation of the meaning): “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”[al-A’raaf 7:204]?

The answer is: There is nothing wrong with listening to the Holy Qur’aan on the radio or on tapes when one is working, and that does not go against the words “So, when the Qur’aan is recited, listen to it, and be silent”, because listening attentively is required as much as one is able to do, and the one who puts on the tape should listen attentively to the Qur’aan as much as he can. End quote.

Favouring the view that it is mustahabb does not mean that one may be careless and deliberately fail to listen attentively to the words of Allaah, may He be glorified and exalted, when they are recited. Keenness to listen attentively should be the basic principle that is established in the life of the Muslim, and he should not do otherwise except in the case of work or need.

Al-Nawawi said in al-Tabyaan fi Adaab Hamalat al-Qur’aan (92):

Something that attention must be paid to and which should be affirmed is respecting the Qur’aan in cases where some of the negligent may be heedless about it in gatherings where Qur’aan is recited, such as not laughing, chatting or talking during the recitation, except in cases of necessity; obeying the words of Allaah, “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”; and following the example that was narrated from Ibn Abi Dawood from Ibn ‘Umar (may Allaah be pleased with him), that when the Qur’aan was recited he would not talk until the recitation ended. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Liqaa’aat al-Baab il-Maftooh (no. 146, question no. 9): It is not good manners to ignore the Book of Allaah when it is being recited, even if it is on a tape.” End quote.

And Allaah knows best.
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#30 [Permalink] Posted on 15th July 2019 10:54
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