قيل لها ادخلي الجنَّةَ

 The easiest people to reach Paradise are women.

Sheikh Al-Shanqeeti says: The easiest people to reach Paradise are women. This is evident in the hadith of the Prophet (peace and blessings of Allaah be upon him): “If a woman prays her five daily prayers, fasts her month, guards her chastity, and obeys her husband, it will be said to her, ‘Enter Paradise through whichever of its gates you wish.’” See? All that is required of you is to pray the five daily prayers, fast, obey your husband’s commands, and refrain from what is forbidden. The reward will not be just Paradise. No!! But you will be given the choice on the Day of Resurrection as an honor to you and as an honor to God. Choose whichever gate you would like to enter Paradise through.

أسهل الناس وصولا للجنة هي المرأة
يقول الشيخ الشنقيطي سهل الناس وصولا للجنة المرأة وهذا يظهر في حديث النبي صلى اللّٰه عليه وسلم: إذا صلت المرأة خمسها • وصامت شهرها . وحفظت فرجها . وأطاعت زوجها ” قيل لها ادخلي الجنَّةَ من أي أبواب الجنَّةِ شئت ” أرأيت ! غير مطلوب منك سوى أن تصلى الخمس فروض وتصومي نطيعي أمر زوجل وتسترضي عن الحرام يكون الجزاء ليس مجرد الجنة .. لا !! لكن تخيرين يوم القيامة تشريفا لك وتكريما ال لك اختاري أي باب تحبين أن تدخلي منه إلى الجنة

The Reality of Adultery

 

Surah Al-Masad Reveals the Reality of Adultery:
A Linguistic and Intellectual Reading Without Heritage
Abu Lahab is often presented in popular understanding as a specific person from the Prophet’s relatives, as if Surah Al-Masad was revealed specifically to insult him or settle a personal dispute. However, a rational reading of the text reveals that the meaning is much deeper than being limited to a specific time or person.
When we contemplate Surah Al-Masad, we find it a vivid symbolic painting.
Abu Lahab is not a name, but rather an attribute of everyone who ignites the fire of discord among people.
And his wife, the firewood carrier, is not a single woman, but rather a symbol of everyone who fuels that fire with her tongue, through the transmission of words, and through the spread of discord.

In the Arabic language,
The flame is the blazing, raging fire, and the firewood is the fuel that keeps it alive.
When Abu Lahab and the firewood carrier are combined, the meaning is clear: a person who ignites discord through words and slander, and a partner who gathers the fuel and spreads it. This is a timeless image, not specific to a particular era. Rather, it is a model for all those who corrupt society with their tongues, words, and temptations.
The origin of the word zina in Arabic denotes transgression and unlawful mixing, including illicit interference and transgression of limits.
It is said, “He committed zina with his tongue,” meaning he transgressed with words, defaming people.
It is also said, “His eye committed zina,” meaning he looked at what was not permissible for him.
Here, it becomes clear that zina is not limited to physical acts, but is broader.
It is any violation of a person’s privacy, whether through words, accusations, spreading falsehood, or sowing discord.
Have we ever asked ourselves: Why does the Wise Revelation not use the word zina when speaking about women?
Isn’t it strange that all the verses that describe physical acts always say “they commit an immorality,” never “they commit adultery”?
And those of your women who commit an immorality
And those of you who commit it
And those of your women who commit an immorality

So why did the text choose immorality and avoid adultery here?
Isn’t it because immorality describes an outward, ugly, physical act?
While adultery is more widespread and dangerous when it involves temptation, verbal abuse, slander, and unjust assault on honor?
Here emerges a very important point, echoing the traditional understanding that the meaning of the Almighty’s saying, “The adulterer shall not marry except an adulteress or a polytheist” is that someone who commits physical adultery may not marry anyone but an adulteress.
But what logic accepts that someone who has committed a sin, then ceased and repented has no right to associate with a pure woman?
This is contrary to reason, justice, and the spirit of concealment that the entire revelation brings.
But if we read the verse in its broader sense: Whoever commits adultery with his tongue, violates people’s honor, and spreads discord is an adulterer in the essence of his tongue, and will only find someone similar to him, a partner who will feed his discord and revolve around him, just like Abu Lahab and the wood carrier.

So, in the logic of the tongue,
obscenity is the ugly, apparent physical act that violates the veil.
Adultery is the broader transgression: spreading discord, slander, and violating sanctity with words and accusations.
Surat Al-Masad vividly embodies this meaning: Whoever ignites the fire of discord is the most dangerous adulterer, and whoever feeds it is its fuel, and the fire they created with their tongue will consume them justly.
In this way, the words of the revelation are in harmony with reason and justice.
The true adulterer is the one who violates people’s sanctity and corrupts their hearts and homes with his tongue, while obscenity is that which exposes the body.
Thus, the text is no longer It is not an insult to a person, nor is it bound by a time. Rather, it is an eternal law that exposes the logic of sedition and punishes its perpetrators.

سورة المسد تكشف الزنا الحقيقي: قراءة لغوية عقلية بلا تراث

كثيرًا ما يُقدَّم أبو لهب في الفهم الشائع على أنه شخص معيّن من أقارب النبي، وكأن سورة المسد نزلت خصيصًا لشتمه أو تصفية خلافٍ شخصي. لكن القراءة العقلية للنص تكشف أن المعنى أعمق بكثير من حصره في زمنٍ أو شخصٍ بعينه

حين نتأمل سورة المسد نجدها لوحة رمزية حيّة

أبو لهب ليس اسمًا بل صفةٌ لكل من يُشعل نار الفتنة بين الناس

وامرأته حمّالة الحطب ليست امرأة واحدة، بل رمزٌ لكل من يغذّي تلك النار بلسانها ونقل الكلام وإشاعة الفتنة

في اللسان العربي

اللهب هو النار المشتعلة المتّقدة، والحطب هو وقودها الذي يبقيها حية

حين يجتمع أبو لهب مع حمّالة الحطب يكون المعنى واضحًا: شخصٌ يشعل فتنةً بالكلام والقذف، وشريكٌ يجمع له الوقود وينشره. هذه صورة لا تنتهي ولا تخص عصرًا بعينه بل هي نموذج لكل من يفسد المجتمع بلسانه وكلامه وفتنته

أصل كلمة زنا في العربية يدل على التعدّي والاختلاط بغير حق من معانيه التداخل غير المشروع، والخروج عن الحدّ

يقال زنى بلسانه أي تجاوز بالكلام فطعن في الأعراض

ويقال زنت عينه أي امتدّ بصره لما لا يحلّ له

هنا يظهر أن الزنا ليس مقصورًا على الفعل الجسدي، بل أوسع

هو كل انتهاكٍ لحُرمة إنسان، بالكلمة أو التهمة أو إشاعة الباطل أو بثّ الفتنة

هل سألنا أنفسنا يومًا: لماذا لم يستخدم التنزيل الحكيم كلمة زنا حين تحدّث عن النساء؟

أليس غريبًا أن كل الآيات التي تصف الفعل الجسدي تقول دومًا يأتين الفاحشة ولا تقول يزنين؟

واللاتي يأتين الفاحشة من نسائكم

واللذان يأتيانها منكم

واللاتي يأتين الفاحشة من نسائكم

فلماذا اختار النص الفاحشة وتجنّب الزنا هنا؟

أليس لأن الفاحشة تصف الفعل الظاهر القبيح المادي؟

بينما الزنا أوسع وأخطر حين يكون فتنةً ولسانًا وقذفًا وتعدّيًا على الأعراض بغير حق؟

وهنا يظهر موضع مهم للغاية يُردّد الفهم الموروث أن معنى قوله تعالى

الزاني لا ينكح إلا زانية أو مشركة

أن من زنى جسديًا لا يجوز له أن يتزوج إلا زانية

لكن أي منطق يقبل أن من زلّ بفعلٍ وانتهى وتاب لا يحق له أن يرتبط بامرأة طاهرة؟

هذا مخالف للعقل والعدل وروح الستر التي جاء بها التنزيل كله

أما لو قرأنا الآية بمعناها الأوسع: من يزني بلسانه وينتهك أعراض الناس ويُشيع الفتنة هو زانٍ في جوهر اللسان، ولن يجد إلا من تشبهه زانية مثله، شريكة تغذّي فتنته وتدور معه تمامًا مثل أبو لهب وحمّالة الحطب

إذًا في منطق اللسان

الفاحشة هي الفعل الجسدي القبيح الظاهر الذي يهتك الستر

الزنا هو التعدّي الأوسع: إشاعة الفتنة، القذف، انتهاك الحُرمة بالكلمة والاتهام

وسورة المسد تجسّد هذا المعنى حيًّا: من يشعل نار الفتنة هو الزاني الأخطر، ومن يغذّيها هو حطبه، والنار التي صنعوها بلسانهم تأكلهم عدلًا

بهذا تنسجم كلمات التنزيل مع العقل والعدل

الزاني الحقيقي هو من يخترق حُرمة الناس ويُفسد قلوبهم وبيوتهم بلسانه، أما الفاحشة فهي ما يُفضح جسدًا

وهكذا لا يعود النص شتيمةً لشخصٍ ولا قيدًا لزمانٍ

بل قانونٌ خالدٌ يفضح منطق الفتنة ويعاقب صانعيها

When Someone Dies

5 Duas to Make When Someone Dies From the Quran and Sunnah

Everyone will face the inevitability of death.
It is all in the will of Allah that our life in this world is limited. Unless you’re very lucky, most of us have experienced death. So what supplications (duas) should you make for the deceased? Here are 5 duas that you can make for the deceased with evidence from the Quran and Sunnah/Hadiths

إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ
Inna lillahi wa inna ilayhi raji’un
Indeed we belong to Allāh, and indeed to Him we will return

اللَّهُمَّ اغْفِرْ لَهُ ، وَارْفَعْ دَرَجَتَهُ فِي الْمَهْدِيِّينَ ، وَاخْلُفْهُ فِي عَقِبِهِ فِي الْغَابِرِينَ ، وَاغْفِرْ لَنَا وَلَهُ يَا رَبَّ الْعَالَمِينَ ، وَافْسَحْ لَهُ فِي قَبْرِهِ ، وَنَوِّرْ لَهُ فِيهِ
Allāhumma-ghfir lah, wa-rfaʿ darajatahū fi-l-mahdiyyīn, wa-khlufhu fi ʿaqibihi fi-l-ghābirīn, wa-ghfir lanā wa lahū yā Rabba-l-ʿālamīn, wa-fsaḥ lahū fi qabrih, wa nawwir lahū fīh.
O Allah, forgive him, raise his rank among those who are guided, and take care of those he leaves behind him. Forgive us and him, O Lord of the worlds; expand his grave for him and illuminate it for him.

إِنَّ لِلَّهِ مَا أَخَذَ ، وَلَهُ مَا أَعْطَى ، وَكُلٌّ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَلْتَصْبِرْ وَلْتَحْتَسِبْ
Inna lillāhi mā akhadh, wa lahū mā aʿaṭā, wa kullun ʿindahū bi-ajali-m-musammā, fal-taṣbir wa-l-taḥtasib.
Indeed to Allah Alone belongs what He took, and to Him Alone belongs what He gave, and everything with Him has an appointed time; thus, be patient and hope for Allah’s reward

اللَّهُـمَّ اغْفِـرْ لَهُ وَارْحَمْـهُ ، وَعَافِهِ وَاعْفُ عَنْـهُ ، وَأَكْـرِمْ نُزُلَـهُ وَوَسِّـعْ مُدْخَـلَهُ ، وَاغْسِلْـهُ بِالْمَـاءِ وَالثَّلْجِ وَالْبَرَدِ ، وَنَقِّـهِ مِنَ الْخَطَـايَا كَمَا نَـقَّيْتَ الـثَّوْبَ الأَبْيَـضَ مِنَ الدَّنَـسِ ، وَأَبْـدِلْهُ دَارًا خَـيْرًا مِنْ دَارِهِ ، وَأَهْلًا خَـيْرًا مِنْ أَهْلِـهِ ، وَزَوْجًا خَـيْرًا مِنْ زَوْجِهِ ، وَأَدْخِـلْهُ الْجَـنَّةَ ، وَأَعِـذْهُ مِنْ عَذَابِ الْقَـبْرِ وَعَذَابِ النَّـارِ
Allāhumma-ghfir lahū wa-rḥamh, waʿāfihī waʿfu ʿanh, wa akrim nuzulahuū wa wassʿi mudkhalah, wa-ghsilhu bi-l-māi’ wa-thalji wa-l-barad, wa naqqihī mina-l-khaṭāyā kamā naqqayta-th-thawba-l-abyaḍa mina-d-danas, wa abdilhu dāran khayra-m-min dārih, wa ahlan khayra-m-min ahlih, wa zawjan khayra-m-min zawjih, wa adkhilhu-l-jannah, wa-aʿidh-hu min ʿadhābi-l-qabri wa ʿadhābi-n-nār.
O Allah, forgive him and have mercy on him. Protect him and pardon him. Grant him an honourable reception and widen his entrance. Wash him with water, snow and ice, and purify him from sin as a white garment is purified of dirt. Exchange his home for a better home, his family for a better family, and his spouse for a better spouse. Admit him into Paradise, and protect him from the punishment of the grave and the punishment of the Hell-Fire.

اَلسَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِيْنَ والْمُسْلِمِيْنَ ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لاَحِقُونَ ، نَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ
As-salāmu ʿalaykum ahla-d-diyāri minal-mu’minīna wal-muslimīn, wa innā in shā’a-llahu bikum lāḥiqūn, as’alullāha lanā wa-lakumu-l-ʿāfiyah.
Peace be upon you, O believing and Muslim dwellers of this place. Certainly, Allah willing, we will join you. We ask Allah to grant us and you well-being.

The evidence from the Sunnah, in translation: 

It was narrated from Sulaiman bin Buraidah that his father said:

“The Messenger of Allah (ﷺ) used to teach them, when they went out to the graveyard, to say: Peace be upon you, O inhabitants of the abodes, believers and Muslims, and we will join you soon if Allah wills. We ask Allah for well-being for us and for you.’”

Giving charity on behalf of the deceased:

One of the most meaningful ways to honour the memory of a loved one who has passed away is by engaging in acts of charity on their behalf. In Islam, this is known as “Sadaqah Jariya,” which translates to “continuous charity” or “ongoing charity.” It is a profound way to extend the positive impact of a person’s life even after they have left this world.

Conclusion:

Sadaqah Jariya can take various forms, but its essence lies in the idea that the rewards for these acts of charity continue to benefit the deceased and others in need indefinitely. In our charitable organisation, we offer a diverse range of projects that allow you to select the form of Sadaqah Jariya that resonates most with your values and the wishes of your beloved. Whether it’s building wells to provide clean water, constructing mosques for worship and community development, supporting the needy with food and shelter, or helping build homes for those without adequate housing – you have the opportunity to choose a project that reflects the enduring impact your loved one had on your life and the lives of others.

Just keep saying Shahadah next to her/him ear with a quite voice she will hear.. Inshaallah, Allah swt will forgive her/him and host her in his Jannah… Disease is made to reduce our exposure to punishment.. Disease is a gift from Allah to honor his slaves..

Conversion Story

 

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أحب الله من أحب حسينا

 

While he was asleep in the Noble Sanctuary, Sheikh Shaarawy saw our Master the Messenger of God, peace and blessings be upon him, in a dream, where the Beloved placed his blessed hand on the Sheikh’s head, saying to him: “Do not be sad, Shaarawy, for we have a door in Egypt, which is Al-Hussein.” The Sheikh woke up from his dream, happy and joyful. The Sheikh visited our Master Al-Hussein, and while leaving the Noble Sanctuary, he saw a building being built overlooking the Husseini shrine. Sheikh Shaarawy reserved two apartments in it, one of which he allocated for feeding the poor and the other as a residence for himself, to be close to the grandson of the Beloved, peace and blessings be upon him.

Sheikh Muhammad Al-Ahmadi Al-Zawahiri, the Sheikh of Al-Azhar, may God have mercy on him, was determined to visit the Messenger of God, peace and blessings be upon him, at least once a year. When his bones weakened, his skin became thin, and his eyesight weakened, he insisted on going to visit the Messenger of God, peace and blessings be upon him, as was his habit. Sleep overcame him in the courtyard of the Mosque of our Master the Messenger of God. The Beloved came to him in a dream, saying: “O Ahmadi, do not tire yourself, for you have Al-Hussein with you; needs are met.” This is the account of Dr. Al-Saeed Muhammad, the Al-Azhar scholar. Al-Sharif and the Imam of the Mosque of Mawlana al-Hussein in his book about Mawlana al-Hussein. The Messenger of God, peace and blessings be upon him, spoke the truth when he said: “Hussein is from me and I am from Hussein.

Whoever loves Hussein loves God.” The Prince of Poets, Ahmed Shawqi, fell seriously ill in his last days and was surprised by his servant informing him that His Eminence Sheikh Muhammad al-Ahmadi al-Zawahiri, the Sheikh of al-Azhar Mosque, wanted to meet him. Shawqi stood up and ran to meet the Grand Imam. When he met him and welcomed him, he asked him about the reason for honoring him with the visit. The Sheikh of al-Azhar replied: “I came to you on the orders of the Messenger of God, peace and blessings be upon him. He visited me last night and ordered me to come to you and inform you that he is waiting for you!” A few days later, Shawqi passed away. Since his death, His Eminence Sheikh Muhammad Metwally al-Shaarawy has only mentioned him and said: “Do not say Shawqi, ‘may God have mercy on him,’ but say Shawqi, ‘may God be pleased with him.’ By God, no poet has praised the Prophet as much as Shawqi did: ‘Abu al-Zahra,’ has…” I have exceeded my limit in praising you, yet I have a kinship.

I praised the owners, so I increased in value. And when I praised you, I crossed the clouds.
Sheikh al-Islam Dr. Abdel Halim Mahmoud, Sheikh of al-Azhar, entered to visit Sayyiduna al-Husayn, as was his custom before heading to the Sheikhdom of al-Azhar. His guard and companion were surprised when he removed his turban and leaned on the threshold of the shrine of Sayyiduna al-Husayn to kiss it. The people were amazed at his action. When they asked him about it, he said, may God be pleased with him, “By God, I did not kiss the threshold until I saw the Messenger of God, may God bless him and grant him peace, standing on it.”

If the lover of visiting Sayyiduna al-Husayn knew the lights and secrets that adorn him, he would never leave the shrine of Sayyiduna al-Husayn for a moment. This is what Sheikh al-Azhar, Sheikh Saleh al-Ja’fari, may God be pleased with him, said.

Sheikh al-Shaarawy sat in the mosque of Mawlana al-Husayn to begin his reflections on the Holy Quran. Suddenly, he stood up and began pacing, saying, “I will not be able to speak,” and burst into tears. They persisted in asking him about The reason? Surprisingly, someone in whose presence I could not interpret the Quran, peace and blessings be upon him, was present. Imam Al-Shaarawy, may God be pleased with him, was blessed with the gift of constantly seeing the Chosen One, peace and blessings be upon him and his family.

في غفوة له بالروضة الشريفة يرى الشيخ الشعراوى سيدنا رسول الله ﷺ فى المنام حيث يضع الحبيب يده الشريفة على رأس الشيخ قائلا له : «لا تحزن يا شعراوى فإن لنا بابًا بمصر هو الحسين».. ليستيقظ الشيخ من رؤياه فرحا مسرورا و زار الشيخ مولانا الحسين وأثناء خروجه من المقام الشريف رأى عمارة تبنى مطلة على المشهد الحسينى، فحجز الشيخ الشعراوى بها شقتين خصص إحداهن لإطعام الطعام والأخرى اتخذها سكنا له ليجاور سبط الحبيب ﷺ
كان الشيخ محمد الأحمدي الظواهري شيخ الأزهر” رحمه الله” مصرا” على زيارة رسول الله ﷺ على الأقل مرة كل عام ولما وهن عظمه ورق جلده وضعف بصره أصر على الذهاب لزيارة رسول الله ﷺ كعادته و غلبه النوم في رحاب مسجد سيدنا رسول الله فجاءه الحبيب في المنام قائلا : يا أحمدي (لا تتعب نفسك فعندك الحسين عنده تقضي الحاجات) هذه روايةالدكتور السعيد محمد “عالم الأزهر الشريف” وامام مسجد مولانا الحسين في كتابه عن مولانا الحسين . وصدق رسول اللهﷺ فى قوله
(حسين مني وانا من حسين أحب الله من أحب حسينا)
مرض أمير الشعراء أحمـد شوقي مرضاً شديداً فى أيامه اﻷخيرة،و فوجئ بخادمه يخبره أن فضيلة الشيخ محمد اﻷحمدي الظواهري شيخ الجامع اﻷزهر يريد لقاءه فهب شوقى واقفاً وهرول للقاء اﻹمام اﻷكبر فلما قابله ورحب به سأله عن سبب تشريفه بالزياره فكان جواب شيخ اﻷزهر : جئتك مأموراً من رسول الله ﷺ فقد زارنى الليلة الماضية وأمرنى أن آتى إليك وأخبرك أنه فى انتظارك
وبعدها بأيام قليلة توفى شوقى ومنذ وفاته لم يكن فضيلة الشيخ محمد متولى الشعراوي يذكره إلا ويقول : لا تقولوا شوقى “رحمه الله” ولكن قولوا شوقى “رضى الله عنه”، فوالله لم يمدح النبىَّ شاعرٌ مثل ما مدحه شوقى
أبا الزهراء ، قـد جاوزت قدري بمدحـك ، بَيْـدَ أنَّ لي انتسابا
مدحـتُ المالكين فزدت قــدرا وحين مدحتك اجتزتُ السحابا
دخل شيخ الإسلام الدكتور عبدالحليم محمود شيخ الأزهر لزيارة سيدنا الحسين كعادته قبل التوجه لمشيخة الأزهر، ففوجئ الحارس والمرافق لفضيلته إذ به يخلع عمامته وينكفئ على عتبة مقام سيدنا الحسين يقبلها فتعجب القوم من فعلته، فلما سألوه عن ذلك قال رضى الله عنه :والله ما قبلت العتبة حتى رأيت رسول الله ﷺ واقفا عليها
لو علم المحب لزيارة سيدنا الحسين ما يكساه من أنوار وأسرار ما فارق مقام سيدنا الحسين لحظة هكذا قال شيخ الأزهر الشيخ صالح الجعفرى رضى الله عنه
جلس الشيخ الشعراوي بمسجد مولانا الحسين ليبدأ خواطره حول القرآن الكريم وفجأة هب واقفا وبدأ يخطوا قائلا لن استطيع التكلم وانهمر باكيا، وألحوا في سؤاله عن السبب؟ فاجأب : لقد حضر من لا يمكن أن أفسر القرآن في حضرته صلى الله عليه وسلم. لقد حظي الإمام الشعراوى رضى الله عنه بنعمة ومنحة دوام رؤية المصطفي صلى الله واله وسلم

Lift or Right Side

 

Praise be to God, and may God’s prayers and peace be upon the Messenger of God. Hereafter:

First:

It was part of his (peace and blessings be upon him) guidance to sleep on his right side, placing his right hand under his right cheek, and he (peace and blessings be upon him) instructed us to do so.

On the authority of Al-Bara’ ibn ‘Azib, who said: The Prophet (peace and blessings be upon him) said: “When you go to bed, perform ablution as for prayer, then lie down on your right side…” (Hadith narrated by Al-Bukhari (2239) and Muslim (4884).

Al-Hafiz Ibn Hajar said: “He singled out the right side for several benefits: one of them is that it is quicker to wake up, and one of them is that the heart is attached to the right side, so it is not burdened by sleep. And from this, Ibn al-Jawzi said: This position is clearly stated by doctors as being better for the body. They said that one should begin by lying on the right side for an hour, then turn to the left, because the first is a cause of the heart’s prolapse.” Food and sleeping on the left side are digested, because the liver is located within the stomach. End quote from Fath al-Bari (11/110).

See the health benefits of sleeping on the right side and the harms of sleeping on the left side.

Second:

There are many websites that mention the health benefits of sleeping on the left side, see them.

Sleeping on the left side is recommended by doctors because it also provides comfort and a pleasant sleep.

Perhaps the wisdom of Islamic law in this, if it is proven that sleeping on the left side is more comfortable and pleasant for one’s sleep, is that the sleep should be light and help one attain the virtue of praying at night.

However, if a person needs to rest and sleeps on his left side, this is permissible, and there is no blame on him for doing so. At most, it would be contrary to what is best.

Ibn al-Qayyim, may God have mercy on him, said: “There is a secret to lying on one’s right side, which is that the heart is suspended on the left side. If a person sleeps on his left side, his sleep becomes heavy, because he is in a state of tranquility and rest, and his sleep becomes heavy.

If he sleeps on his right side, he will be restless and will not sleep deeply, due to the heart’s restlessness, its desire for rest, and its inclination toward it.

This is why doctors recommend sleeping on the left side, for complete comfort and a pleasant sleep.

A follower of Islamic law recommends sleeping on the right side, lest his sleep become heavy and he misses the night prayer.

Sleeping on the right side is more beneficial for the heart, and sleeping on the left side is more beneficial for the body, and God knows best.” End quote from Zaad al-Ma’ad (1/311).

He also said: “The most beneficial sleep is to sleep on the right side, so that food settles properly in the stomach in this position. The stomach is slightly inclined to the left side. Then, one shifts slightly to the left side, thus accelerating digestion, by tilting the stomach toward the liver. Then, one should sleep on the right side, so that food descends more quickly from the stomach. Sleeping on the right side should be the beginning and end of one’s sleep.

Excessive sleeping on the left side is harmful to the heart, because the organs tend to lean toward it, causing substances to flow toward it.” End quote from Zaad al-Ma’ad (4/220).

Sheikh Ibn Baz, may God have mercy on him, was asked: “Is a Muslim sinful if he sleeps on his left hand?”

He replied: “There is nothing wrong with that; however, it is preferable to begin sleeping on the right side. The Prophet, may God bless him and grant him peace, used to begin with the right side and said, ‘When one of you goes to bed, let him perform ablution and then lie on his right side.’ This is preferable. It is preferable to begin sleeping at night on the right side while in a state of purity. This is preferable. If one sleeps on the left, there is no blame. If one begins sleeping and then turns over, there is no problem.” End quote from Fatawa Noor ‘ala al-Darb:

The conclusion:

It is preferable to sleep on the right side, and there is nothing wrong with sleeping on the left side, especially when one needs more rest.

And God knows best.

References
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Source:

Islam Question and Answer Website

الحمد لله والصلاة والسلام على رسول الله، وبعد:

أولا:

كان من هديه صلى الله عليه وسلم  أن ينام على جنبه الأيمن، ويضع يده اليمنى تحت خدِّه الأيمن، وأرشد إلى ذلك صلى الله عليه وسلم.

فعَنْ الْبَرَاءِ بْنِ عَازِبٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاةِ ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأيْمَنِ …  الحديث رواه البخاري (2239) ، ومسلم (4884).

قال الحافظ ابن حجر: “وَخَصَّ الأَيْمَن لِفَوَائِد : مِنْهَا أَنَّهُ أَسْرَع إِلَى الانْتِبَاه ، وَمِنْهَا أَنَّ الْقَلْب مُتَعَلِّق إِلَى جِهَة الْيَمِين فَلا يَثْقُل بِالنَّوْمِ ، وَمِنْهَا قَالَ اِبْن الْجَوْزِيّ : هَذِهِ الْهَيْئَة نَصَّ الأَطِبَّاء عَلَى أَنَّهَا أَصْلَح لِلْبَدَنِ ، قَالُوا يَبْدَأ بِالاضْطِجَاعِ عَلَى الْجَانِب الأَيْمَن سَاعَة ، ثُمَّ يَنْقَلِب إِلَى الأَيْسَر لأنَّ الأَوَّل سَبَب لانْحِدَارِ الطَّعَام ، وَالنَّوْم عَلَى الْيَسَار يَهْضِم لاشْتِمَالِ الْكَبِد عَلَى الْمَعِدَة ” انتهى من “فتح الباري” (11/ 110).

وينظر في الفوائد الصحية للنوم على الجانب الأيمن ، وفي أضرار النوم على الجانب الأيسر.

ثانيا:

هناك العديد من المواقع التي تذكر فوائد صحية للنوم على الجانب الأيسر، ينظر منها

والنوم على الجانب الأيسر يستحبه الأطباء لما فيه أيضا من الراحة وطيب النوم .

فلعل من حكمة الشرع في ذلك ، إن ثبت أن النوم على الجانب الأيسر أروح له ، وأطيب لنومه : أن يكون النوم خفيفا، يعين على تحصيل فضيلة الصلاة بالليل .

لكن لو احتاج الإنسان إلى هذا الاسترواح ، ونام على جنبه الأيسر : فذلك جائز، ولا حرج عليه فيه ؛ وقصارى أمره : يكون خلاف الأولى .

قال ابن القيم رحمه الله : ” وفي اضطجاعه على شقه الأيمن سر، وهو أن القلب معلق في الجانب الأيسر، فإذا نام الرجل على الجنب الأيسر، استثقل نوما، لأنه يكون في دعة، واستراحة، فيثقل نومه.

فإذا نام على شقه الأيمن، فإنه يقلق ولا يستغرق في النوم، لقلق القلب ، وطلبه مستقره، وميله إليه.

ولهذا استحب الأطباء النوم على الجانب الأيسر، لكمال الراحة وطيب المنام!!

وصاحب الشرع يستحب النوم على الجانب الأيمن، لئلا يثقل نومه ، فينام عن قيام الليل.

فالنوم على الجانب الأيمن أنفع للقلب ، وعلى الجانب الأيسر أنفع للبدن، والله أعلم” انتهى من “زاد المعاد” (1/ 311).

وقال أيضا: “وأنفع النوم أن ينام على الشق الأيمن؛ ليستقر الطعام بهذه الهيئة في المعدة استقرارا حسنا، فإن المعدة أميل إلى الجانب الأيسر قليلا، ثم يتحول إلى الشق الأيسر قليلا، ليسرع الهضم بذلك، لاستمالة المعدة على الكبد، ثم يستقر نومه على الجانب الأيمن؛ ليكون الغذاء أسرع انحدارا عن المعدة، فيكون النوم على الجانب الأيمن بداءة نومه ونهايته.

وكثرة النوم على الجانب الأيسر: مضر بالقلب، بسبب ميل الأعضاء إليه، فتنصب إليه المواد” انتهى من “زاد المعاد” (4/ 220).

وسئل الشيخ ابن باز رحمه الله: “هل يأثم المسلم إذا نام على يده اليسرى؟

فأجاب: لا حرج في ذلك؛ لكن الأفضل أن يبدأ النوم على اليمنى، كان النبي صلى الله عليه وسلم يبدأ باليمنى ويقول صلى الله عليه وسلم: (إذا أتى أحدكم فراشه فليتوضأ ثم ليضطجع على جنبه الأيمن) ، هذا هو الأفضل، أن يبدأ النوم في الليل على جنبه الأيمن وهو على طهارة، هذا هو الأفضل، وإن نام على يساره فلا حرج، وإذا بدأ النوم ثم انقلب فلا بأس” انتهى من “فتاوى نور على الدرب“:

والحاصل:

أن الأفضل هو النوم على الجانب الأيمن ، ولا حرج في النوم على الجانب الأيسر لا سيما مع الحاجة إلى مزيد من الراحة.

والله أعلم.

المراجع

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