By: Dr Alizi Alias (UIA)
SLEEP
Sleep is one of the signs of Allah that can be used to gain hidayah (divine guidance). Al-Qur’an (30: 23) mentioned that: “And among His signs is your sleep by night and by day, and your seeking of His bounty. Verily, in that are indeed signs for a people who listen.” Al-Qur’an (78: 9) further mentioned that: “And We have made sleep as the thing for rest.” Sleep is also important for security, physical, and psychological reasons (Al-Qur’an 8: 11). Sleep is even being compared to death (Al-Qur’an, 6: 60) whereas waking up is compared to resurrection (Al-Qur’an, 25: 47).
It is amazing that Allah made people always need to sleep and scientists and psychologists are still wondering why people go to sleep. They have put forward at least three theories to explain it: (1) repair/restoration theory, (2) memory consolidation theory, and (3) evolutionary theory.
According to the repair/restoration theory, people sleep to restore bodily energy reserves, repair the condition of muscles and cells and to allow growth to occur. This supports various Qur’anic verses mentioned before about the function of sleeps (or nights) for rest or to reserve energy. The problem with this theory is it does not highlight that there are other functions of sleep (as will be stated later) apart from reserving energy. In fact, restoration theory cannot explain why the Prophet (PBUH) and Sahabah (RAA) were able to reduce their sleeping time to perform `ibadah and when involved in jihad. This shows that soul may play an important role in defining the needs to get sleep for rest.
In memory consolidation theory, sleep is said to facilitate the reinforcement of information in memory. This idea may support the Qur’anic verse mentioned before (8: 11) which was revealed during the Badr war that sleep is required to strengthen the Muslims physically (“to make your feet firm”) and psychologically (“to strengthen your heart”) where memory is a type of psychological (or even spiritual) functioning. Al-Kindi, an early Muslim scholar, had a relatively similar idea that said that sleep is a cognitive process in the absence of external sensory stimulation (Al-Najati, 1993). In other words, it may be that whatever has been stored in the memory during the wakeful state may be reinforced further during sleep time even though there is no sensory stimulation take place. However, Islam also, at the same time, discourages too much sleeping which needs further explanation why certain people oversleep. Furthermore, the Qur’anic verse and also Al-Kindi’s ideas do not limit the functions of sleep to memory only, but also cognition in general, plus physical and psychological functioning. In other words, memory consolidation theory cannot explain other beneficial things about sleep except for reinforcement of memory, including not be able to explain why prayers are better than sleep, as mentioned in the adhan (the call to prayer) at fajr (dawn). This shows that soul factor needs to be considered to understand when sleep is beneficial and when it is not.
Finally, evolutionary theory believes that the function of sleep evolved from our ancestors need to conserve energy when food gathering is completed (or is more difficult), and to avoid damage from nocturnal predators or accidents by remaining motionless. This theory may be indirectly related to a Qur’anic verse (113: 3) where human beings are asked to ask protection from the darkness of the night (which may include predators, nocturnal animals, criminals, and sihr or black magic). However, as a whole, the concept of evolution itself is questionable scientifically and Islamically (see another of the author’s article on ‘Biological Psychology’). Including the soul variable may lead us to broaden the concept of damage and also avoid us from believing in the evolution concepts that reject the idea of God and divine intervention.
In general, Al-Qur’an mentioned that sleep is for resting (which may include restoring energy, facilitating memory processes, or even protection). But, the secular theories of sleep failed to highlight that night time (esp. the last one-third of it) is better used for personal one-to-one prayer to Allah. Imam al-Bukhari had set aside a specific chapter in his book ‘Sahih Bukhari’ to compile various hadiths on night prayer (Vol. 3, Book 32). `Ulama (Islamic scholars) had also reported the adab (manners) of sleeping to maximise the benefits of sleep which are still a mystery to modern science, if soul factor is to be rejected.
DREAM
The topic of dream has received considerable attention in Islam. Al-Qur’an had mentioned the dreams of Prophet Joseph (AS) in a single chapter (12: 4-6, 36, 43-44, 99-109), the dream of Moses’ (AS) mother (20: 39), and even the dreams of Prophet Muhammad (PBUH) (8: 44-46, 48: 27). Imam Bukhari had compiled nearly 100 hadiths on dreams (and their interpretations) in his book ‘Sahih Bukhari’ in a single chapter (Vol. 9, Book 87) and most of the same hadiths are also reported by Imam Muslim in single chapter too in his book ‘Sahih Muslim’ (Book 29). This shows how important this topic is in Islamic tradition.
Islam, as stated in a hadith, classifies dreams into three (Al-Bukhari, Vol. 9, Book 87, No. 144): (a) good dreams, (b) evil dreams, and (c) dreams that originated from the nafs/self. The first is interpreted as glad-tidings from Allah, the second is suggested by the devil to frighten the dreamer, whereas the third is a reflection of one’s thoughts and experiences which one has during wakeful state. Obviously, if psychology were to incorporate all these three types of dream, it has to accept the concept of soul because it involves believing in the existence of God and supernatural beings like the devils.
As with the phenomenon of sleep, scientists and psychologists are still puzzled over the reason people dream. They have put forward at least five theories to explain it: (1) reverse learning theory, (2) activation synthesis theory, (3) reprogramming theory, (4) problem-solving theory, and (5) wish fulfilment theory.
According to reverse learning theory, dream is just a random and meaningless by-product and it acts to “clean” the brain. This idea may support the Islamic idea of dreams that come from self where it is only a by-product based on what has been experienced during the wakeful state. However, the theory is useless in explaining the other two types of dreams i.e. good dreams and evil dreams. In fact, in may be dangerous to `aqidah if it interprets all dreams (including good and bad dreams) are by-products which are meaningless and need to be cleaned, and thus rejecting the concept of God and devils.
The second theory i.e. activation synthesis theory believes that dreams are just meaningless results of random brain activity (without perceiving it as a by-product). This too may support the Islamic idea of dreams that come from self where it is only a random brain activities influenced by experiences encountered during wakefulness. This idea is even supported by two early Muslim scholars, Ibn Hazm and Ibn Miskawayh who said that dreams are influenced by what we sense and stored in the memory (Al-Najati, 1993). However, it still lacks description of Islamic concept of good and evil dreams. Interpreting those two dreams as meaningless reinforces the secular ideas of rejecting the soul or spiritual factors like God and devils.
Another theory is the reprogramming theory which postulates that dreams are interpretation of assimilation of new information received during the day. Again, this theory may support Islamic idea of dreams that come from self. Even and early Muslim scholar by the name of Al-Kindi have the same idea when he said that dreams are pure spiritual learning processes in the absence of sensory learning processes (Al-Najati, 1993). However, this theory may reject the other two types of dreams mentioned in Islam. This is because good dreams come from Allah and are not based on information received during the day. Similarly, evil dreams come from the devils which are not exactly based information received during the wakeful state. As expected, soul factor has to be accepted to explain the concept of dream comprehensively.
The fourth theory is the problem-solving theory. It theorises that dreams are meaningful way of considering worries or problems from conscious everyday life and it may use metaphors and may provide solutions for problems. Similarly, this theory may support the Islamic idea of dreams that come self. In fact, it may also support the concept of good dreams (although superficially) that provide solutions for problems in the form of glad-tidings from Allah. However, interpreting that the evil dreams as possible solutions to problems can be dangerous to human being. That is why extending the types of dreams to include evil dreams that come from the devils is necessary to explain the phenomenon better. However, this requires soul factor to be accepted in psychology.
Finally, wish fulfilment theory believes that dreams are disguised expressions of unconscious desires and impulses. Obviously, this type of dream can only explain the Islamic idea of dreams that come from self. It is not totally wrong however because Al-Farabi and Al-Ghazali, two early Muslim scholars, also said that dreams are fantasy processes (between rational and sensory empirical processes) and can be, surprisingly similar to Freud’s idea, a type of defense mechanism. However, this theory may interpret that true dreams that come from Allah are only unconscious desires and impulses. This will make human being missed the opportunity for spiritual guidance. In addition, this theory may interpret bad dreams as come from the innocent self (and has to be psychoanalysed) when in fact, they come from the devils.
In short, current theories can be accepted insofar as normal dreams are concerned, not the good dream (except problem solving theory) and the bad dreams. The secular theories neglect the influence of the soul (spiritual soul, not just self) and also supernatural factors like God and devils.
It is amazing that Allah made people always need to sleep and scientists and psychologists are still wondering why people go to sleep. They have put forward at least three theories to explain it: (1) repair/restoration theory, (2) memory consolidation theory, and (3) evolutionary theory.
According to the repair/restoration theory, people sleep to restore bodily energy reserves, repair the condition of muscles and cells and to allow growth to occur. This supports various Qur’anic verses mentioned before about the function of sleeps (or nights) for rest or to reserve energy. The problem with this theory is it does not highlight that there are other functions of sleep (as will be stated later) apart from reserving energy. In fact, restoration theory cannot explain why the Prophet (PBUH) and Sahabah (RAA) were able to reduce their sleeping time to perform `ibadah and when involved in jihad. This shows that soul may play an important role in defining the needs to get sleep for rest.
In memory consolidation theory, sleep is said to facilitate the reinforcement of information in memory. This idea may support the Qur’anic verse mentioned before (8: 11) which was revealed during the Badr war that sleep is required to strengthen the Muslims physically (“to make your feet firm”) and psychologically (“to strengthen your heart”) where memory is a type of psychological (or even spiritual) functioning. Al-Kindi, an early Muslim scholar, had a relatively similar idea that said that sleep is a cognitive process in the absence of external sensory stimulation (Al-Najati, 1993). In other words, it may be that whatever has been stored in the memory during the wakeful state may be reinforced further during sleep time even though there is no sensory stimulation take place. However, Islam also, at the same time, discourages too much sleeping which needs further explanation why certain people oversleep. Furthermore, the Qur’anic verse and also Al-Kindi’s ideas do not limit the functions of sleep to memory only, but also cognition in general, plus physical and psychological functioning. In other words, memory consolidation theory cannot explain other beneficial things about sleep except for reinforcement of memory, including not be able to explain why prayers are better than sleep, as mentioned in the adhan (the call to prayer) at fajr (dawn). This shows that soul factor needs to be considered to understand when sleep is beneficial and when it is not.
Finally, evolutionary theory believes that the function of sleep evolved from our ancestors need to conserve energy when food gathering is completed (or is more difficult), and to avoid damage from nocturnal predators or accidents by remaining motionless. This theory may be indirectly related to a Qur’anic verse (113: 3) where human beings are asked to ask protection from the darkness of the night (which may include predators, nocturnal animals, criminals, and sihr or black magic). However, as a whole, the concept of evolution itself is questionable scientifically and Islamically (see another of the author’s article on ‘Biological Psychology’). Including the soul variable may lead us to broaden the concept of damage and also avoid us from believing in the evolution concepts that reject the idea of God and divine intervention.
In general, Al-Qur’an mentioned that sleep is for resting (which may include restoring energy, facilitating memory processes, or even protection). But, the secular theories of sleep failed to highlight that night time (esp. the last one-third of it) is better used for personal one-to-one prayer to Allah. Imam al-Bukhari had set aside a specific chapter in his book ‘Sahih Bukhari’ to compile various hadiths on night prayer (Vol. 3, Book 32). `Ulama (Islamic scholars) had also reported the adab (manners) of sleeping to maximise the benefits of sleep which are still a mystery to modern science, if soul factor is to be rejected.
DREAM
The topic of dream has received considerable attention in Islam. Al-Qur’an had mentioned the dreams of Prophet Joseph (AS) in a single chapter (12: 4-6, 36, 43-44, 99-109), the dream of Moses’ (AS) mother (20: 39), and even the dreams of Prophet Muhammad (PBUH) (8: 44-46, 48: 27). Imam Bukhari had compiled nearly 100 hadiths on dreams (and their interpretations) in his book ‘Sahih Bukhari’ in a single chapter (Vol. 9, Book 87) and most of the same hadiths are also reported by Imam Muslim in single chapter too in his book ‘Sahih Muslim’ (Book 29). This shows how important this topic is in Islamic tradition.
Islam, as stated in a hadith, classifies dreams into three (Al-Bukhari, Vol. 9, Book 87, No. 144): (a) good dreams, (b) evil dreams, and (c) dreams that originated from the nafs/self. The first is interpreted as glad-tidings from Allah, the second is suggested by the devil to frighten the dreamer, whereas the third is a reflection of one’s thoughts and experiences which one has during wakeful state. Obviously, if psychology were to incorporate all these three types of dream, it has to accept the concept of soul because it involves believing in the existence of God and supernatural beings like the devils.
As with the phenomenon of sleep, scientists and psychologists are still puzzled over the reason people dream. They have put forward at least five theories to explain it: (1) reverse learning theory, (2) activation synthesis theory, (3) reprogramming theory, (4) problem-solving theory, and (5) wish fulfilment theory.
According to reverse learning theory, dream is just a random and meaningless by-product and it acts to “clean” the brain. This idea may support the Islamic idea of dreams that come from self where it is only a by-product based on what has been experienced during the wakeful state. However, the theory is useless in explaining the other two types of dreams i.e. good dreams and evil dreams. In fact, in may be dangerous to `aqidah if it interprets all dreams (including good and bad dreams) are by-products which are meaningless and need to be cleaned, and thus rejecting the concept of God and devils.
The second theory i.e. activation synthesis theory believes that dreams are just meaningless results of random brain activity (without perceiving it as a by-product). This too may support the Islamic idea of dreams that come from self where it is only a random brain activities influenced by experiences encountered during wakefulness. This idea is even supported by two early Muslim scholars, Ibn Hazm and Ibn Miskawayh who said that dreams are influenced by what we sense and stored in the memory (Al-Najati, 1993). However, it still lacks description of Islamic concept of good and evil dreams. Interpreting those two dreams as meaningless reinforces the secular ideas of rejecting the soul or spiritual factors like God and devils.
Another theory is the reprogramming theory which postulates that dreams are interpretation of assimilation of new information received during the day. Again, this theory may support Islamic idea of dreams that come from self. Even and early Muslim scholar by the name of Al-Kindi have the same idea when he said that dreams are pure spiritual learning processes in the absence of sensory learning processes (Al-Najati, 1993). However, this theory may reject the other two types of dreams mentioned in Islam. This is because good dreams come from Allah and are not based on information received during the day. Similarly, evil dreams come from the devils which are not exactly based information received during the wakeful state. As expected, soul factor has to be accepted to explain the concept of dream comprehensively.
The fourth theory is the problem-solving theory. It theorises that dreams are meaningful way of considering worries or problems from conscious everyday life and it may use metaphors and may provide solutions for problems. Similarly, this theory may support the Islamic idea of dreams that come self. In fact, it may also support the concept of good dreams (although superficially) that provide solutions for problems in the form of glad-tidings from Allah. However, interpreting that the evil dreams as possible solutions to problems can be dangerous to human being. That is why extending the types of dreams to include evil dreams that come from the devils is necessary to explain the phenomenon better. However, this requires soul factor to be accepted in psychology.
Finally, wish fulfilment theory believes that dreams are disguised expressions of unconscious desires and impulses. Obviously, this type of dream can only explain the Islamic idea of dreams that come from self. It is not totally wrong however because Al-Farabi and Al-Ghazali, two early Muslim scholars, also said that dreams are fantasy processes (between rational and sensory empirical processes) and can be, surprisingly similar to Freud’s idea, a type of defense mechanism. However, this theory may interpret that true dreams that come from Allah are only unconscious desires and impulses. This will make human being missed the opportunity for spiritual guidance. In addition, this theory may interpret bad dreams as come from the innocent self (and has to be psychoanalysed) when in fact, they come from the devils.
In short, current theories can be accepted insofar as normal dreams are concerned, not the good dream (except problem solving theory) and the bad dreams. The secular theories neglect the influence of the soul (spiritual soul, not just self) and also supernatural factors like God and devils.
REFERENCES
Al-Najati, M. U. (1989). Al-hadith al-nabawiyy wa `ilm al-nafs. Beirut
Dar al-Shuruq.
Al-Najati, M. U. (1987). Al-Qur’an wa `ilm al-nafs. Beirut
Shuruq.
Al-Najati, M. U. (1993). Al-dirasat al-nafsaniyyah `inda `ulama’ al-
muslimin Beirut Dar: al-Shuruq.
Taha, Z. B. (1995). `Ilm al-nafs fi al-turath al-`arabiyy al-Islamiyy.
No comments:
Post a Comment