Hailullah (Sleeping after Fajr Prayer) and Negative Emotional States
among University Students
Darosy Endah Hyoscyamina, Lusi Nur Adhiani and Chamilul Hikam Al Karim
Faculty of Psychology, Universitas Diponegoro, Semarang, Indonesia
Keywords: Hailullah, Depression, Anxiety, Stress.
Abstract: Sleep plays a vital role in physical and psychological well-being throughout life. Many studies have
revealed the effect of sleep however, not many have revealed the effect of sleeping in the morning after Fajr
prayer (Hailullah) on a person's mental health condition. This study aims to see the relationship between
Hailullah and negative emotional states among University students. As much as 483 respondents have filled
out the scale, but 18 respondents reported not or rarely do the Fajr prayer and the remaining 235
respondents prayed at the end of time. Thus, the data is processed further for a number of 230 respondents
who meet the criteria. The instrument used to measure psychological conditions is DASS 21 which reveals a
person's level of depression, anxiety, and stress. The results showed that there is significant relationship
between sleep behavior after Fajr prayer (Hailullah) with depression, anxiety, and stress. The significant
value (2-tailed) between Hailullah and depression is 0.000, between Hailullah and Stress is 0.003
meanwhile, the relationship between Hailullah and anxiety has a sig value. (2-tailed) of 0.000. These results
show that the higher the Hailullah behavior the higher the level of depression, anxiety, and stress a person has.
Findings in this study are sufficient to support the prohibition of sleep after dawn prayer for Muslims.
However, this research was conducted in Indonesia, where the time of night and day is quite balanced.
1 INTRODUCTION
Negative emotional states are important factors in
individual development. Adolescent with healthy
mental condition are physically healthier,
performing more positive social behaviours, and
conducting less risky behaviours (Knopf, Park, &
Mulye, 2010). Several most common mental health
problems found in adolescent are conduct disorders,
depressions, anxiety disorders, and substance use
(David et al., 2010; Murphy & Fonagy, 2012).
Among Indonesian adolescence, National Health
Research reported that the prevalence of mental
emotional disorders among adolescent increased
3.8% from 6% in 2013 to 9,8% in 2018
(Balitbangkes, 2018). Previous research in Malang
showed that 53.2% adolescent were at high- level of
psychological distress (Widyasari & Yuniardi, 2019).
Depression, stress, and anxiety are significant
negative emotional states that influence mental
health among adolescents. Mental health is a state of
well- being when individual can cope with normal
stresses of life and work productively (Rahman, Dey,
& Islam, 2013). One in every five adolescents
experience significant symptoms of emotional
distress (David et al., 2010). Stress is a condition
that arises due to an imbalance between the pressure
faced by an individual and the ability to face it
(Lazarus and Folkman in Evanjeli, 2012). A study
by Hoque (2015) revealed that most of the
University students experienced anxiety, 24% of 150
students experienced both anxiety and depressive
episodes, while 60% experienced anxiety,
depression, and panic episodes (Hoque, 2015).
Sleep plays a vital role in physical and
psychological well-being throughout life. Sleep is a
biological process that has an important role related
to physiological, neurological and psychological
well- being (Aldabal & Bahammam, 2011; Bernert
et al., 2015) Human body is working to support
healthy brain function during sleep. Cognitively,
sleep quality was associated with a decline in
cognitive function, i.e. a person with poor sleep
quality was six times more likely to experience
cognitive decline (Zulfitri et al., 2021). A person's
sleep quality is related to the ability to regulate
emotions, which then poor emotional regulation can
174
Hyoscyamina, D., Adhiani, L. and Al Karim, C.
Hailullah (Sleeping after Fajr Prayer) and Negative Emotional States among University Students.
DOI: 10.5220/0010810200003347
In Proceedings of the 2nd International Conference on Psychological Studies (ICPsyche 2021), pages 174-180
ISBN: 978-989-758-580-7
Copyright
c
 2022 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

lead to depression (O’Leary et al. 2016). Good
quality sleep will make a person have a better sense
of empathy (Guadagni et al., 2017). Insufficient sleep
or perceived lack of sleep is called sleep
deprivation. Sleep deprivation is a condition of not
having enough sleep (Rahman, Dey, & Islam,
2013). The necessary hours of sleep are different
among people, so sleep deprivation means not
getting the right amount of sleeping time that one
requires for optimal functioning. Sleep is
considered very important to manage human mental
health. Sleep deprivation has a strong link with
human mood. People suffer with sleep deprived
will have greater levels of anxiety and depression
compare to those who sleep normally (Rahman,
Dey, & Islam, 2013). A study, conducted in USA
found that people with sleep deprived likely to have
10 times clinical depression and 17 time likely to
have clinical anxiety than those who sleep normally
(Rahman, Dey, & Islam, 2013). While a study
conducted in Japan, suggested that sleep duration has
a strong association with sleep quality (Ichikawa et
al., 2008).
The sleep durations of Muslims were influenced
by the prayer times. Every Muslim must perform the
obligatory prayers five times per day. Fajr prayer is
the first pray, performed at dawn about one to one
and a half hour before sunrise. In Indonesia, the Fajr
prayer is usually performed at four to five in the
morning and has a time lag before the time to go to
work or school. During this time, some Muslims who
prayed on time generally go back to sleep. However,
morning sleep in the Islamic perspective has a law of
makrooh because it is a precious time wich has a
great benefit for Muslims who are devoted to Allah
SWT (Musharraf, 2018). Makrooh is an act that is
felt if leaving it is better than doing it. Linguistically,
the meaning of makrooh is "something that is hated".
In terms of Usul Fiqh, the word makrooh means
something that is recommended by the Shari'a to
leave it, where if it is left it will get praise and if it is
violated it is not sinful (Al-Ghazali, 1995).
There have been many studies that reveal the
benefits of sleep, especially sleeping at night. One of
the most important functions of sleep is to allow the
nervous system to recover after one day of use
(Purwanto, 2008). However, not many studies have
revealed the effect of morning sleep after Fajr Prayer
on a person's mental health condition. A study at
King Khalid University Hospital sought to find out
whether there was an impact of sleep behavior on
Muslims who had to wake up to pray Fajr and go back
to sleep before work when compared to people who
sleep continuously until work time and pray Fajr
upon awakening. At the location of this study, the
Fajr prayer is performed at 03.30. The results of the
study showed that there were no differences in sleep
efficiency, the sleep stages distribution, or daytime
sleepiness between the two groups (Bahammam et
al., 2012). However, the study did not investigate
further the psychological impact of sleep behavior
after Fajr prayer.On this occasion, the researcher
was interested in exploring hailullan and negative
emotional states among adolescents
2 METHOD
2.1 Research Design
This research is a non-experimental study with a
correlational research design to see the correlation
between sleeping in the morning after Fajr Prayer
(Hailullah) on Depression, anxiety, and stress levels.
2.2 Measures
Negative emotional states were measured with the
Depression Anxiety Stress Scale (DASS). This
instrument was originally developed by Lovibond
and Lovibond in 1995. This scale has a short-form
version which has been tested in a large non-clinical
sample which is known as DASS-21 (Henry &
Crawford, 2005). The DASS-21 subscales measure
the three dimensions specified in the tripartite model
(Brown, Chorpita, Korotitsch, & Barlow, 1997); low
positive affectivity (DASS-Depression),
physiological hyperarousal (DASS-Anxiety), and
negative affectivity (DASS-Stress). This scale was
translated into Bahasa Indonesia by Damanik in
2011.
Cronbach α examination results for the DASS- 21
scale was .871; while the Cronbach α for the
depression, anxiety, and stress subscales were
respectively .799, .662, and .726. Participants were
asked to choose one response within the range of 0
(means never) to 3 (means very often) on each item
to describe their experiences during the past week.
Total score of each dimension was obtained from the
sum of total responses in every item of the
dimensions. Participants’ total score then were
grouped into five level categories. The categories are
normal, mild, moderate, severe, and profound.
Normal category is obtained based on the score
x<10 for depression, score x<8 for anxiety, and
score x<15 for stress. Mild category is obtained
based on the score 10≤x<14 for depression, score
8≤x<10 for anxiety, and score 15≤x<19 for stress.
Moderate category is obtained based on the score
14≤x<21 for depression, score 10≤x<15 for anxiety,
and score 19≤x<26 for stress. Severe category is
Hailullah (Sleeping after Fajr Prayer) and Negative Emotional States among University Students
175

obtained based on the score 21≤x<28 for depression,
score 15≤x<20 for anxiety, and score 26≤x<34 for
stress. Profound category is obtained based on the
score x≥28 for depression, score x≥20 for anxiety,
and score x≥34 for the stress.
2.3 Participants
There were 483 respondents who filled out the scale,
but only 230 respondents reported doing dawn
prayers at the beginning of the time, 18 respondents
reported not or rarely prayed at dawn, and the
remaining 235 respondents prayed at the end of time.
Thus, the data is processed further for a number of
230 respondents who meet the criteria for dawn
prayers at the beginning of time.
3 RESULTS
Respondents were asked to identify their Hailullah
behavior during the past week. The range of
Hailullah scores moves from 0 to 7. While the results
of the DASS 21 scale have also been categorized so
that the depression, anxiety, and stress scores of each
respondent are known. Table 1 shows the descriptive
statistics (mean and standard deviation) of
Hailullah, depression, stress, and anxiety from
respondents.
Table 1: Descriptive Statistics.
N Mean
Std.
Deviation
Varian ce
Statistic Statistic
Std.
Error
Statistic Statistic
Hailullah 230 2.79 .149 2.265 5.129
Depression 230 1.70 .075 1.137 1.294
Stress 230 2.63 .096 1.450 2.103
Anxiety 230 1.83 .078 1.184 1.402
Valid N 230
Table 1 shows that the mean statistic of
Hailullah is 2.79 from a score range of 0 to 7. Based
on frequency data, 51 participants (22,2%) reported
that they never sleep after Fajr Pray and 11,7% (27
participants) reported sleep 7 times after Fajr pray
during the past week. While the mean statistic for
depression is 1.70 (in the normal to mild category).
Based on the frequency data, 150 respondents
(65,2%) had normal category of depression and 11
participants (4,8%) had a profound category of
depression. Meanwhile, the mean statistical stress
score was 2.63 (in the mild to moderate category).
The frequency data shows that, 135 respondents
(58,7%) had normal category of stress and 10
participants (4,3%) had profound level of stress. The
statistical mean for anxiety scores was 1.83 (in the
normal to mild category), frequency data shows that,
70 respondents (30,4%) had normal level of anxiety
and 41 participants (17,8%) had profound level of
anxiety.
Correlations, means, and standard deviations
were computed for each scale and are listed in Table
2. The calculation of Spearman’s rho Correlation
showed that there was a positive and significant
correlation between Hailullah and negative
emotional states, which were depression, anxiety,
and stress.
Table 2: Correlations.
Hailull ah Depres sion Anxiet y Stress
Spear
man 's
rho
Hailul lah
Correl ation
Coefficient
1.000 .249
**
.192
**
.241
**
Sig. (2-tailed)
. .000 .003 .000
N 230 230 230 230
Depressi on
Correl ation
Coefficient
.249
**
1.000 .553
**
.496
**
Sig. (2-tailed)
.000 . .000 .000
N 230 230 230 230
Anxie ty
Correl ation
Coefficient
.192
**
.553
**
1.000 .632
**
Sig. (2-tailed)
.003 .000 . .000
N 230 230 230 230
Stress
Correl ation
Coefficient
.241
**
.496
**
.632
**
1.000
Sig. (2-tailed)
.000 .000 .000 .
N 230 230 230 230
**. Correlation is significant at the 0.01 level (2-tailed).
Based on the significance value (2 tailed) it is
known that the sig value (2-tailed) between Hailullah
and depression is 0.000 <0.05, which means that
there is a significant correlation between Hailullah
and depression. Furthermore, the relationship
between Hailullah and Stress has a sig value. (2-
tailed) of 0.003 <0.05, which means that there is
also a significant correlation between the Hailullah
variable and the respondent's stress level.
ICPsyche 2021 - International Conference on Psychological Studies
176

Meanwhile, the relationship between Hailullah and
anxiety has a sig value. (2-tailed) of 0.000 <0.05,
which means that there is also a significant
correlation between the Hailullah variable and the
respondent's anxiety level. Based on the pearson
correlations, it is known that the calculated r value for
the relationship between Hailullah and Depression is
0.249> r table of 0.129, it can be concluded that
there is correlation between the Hailullah variable
and Depression. Furthermore, based on the
calculated r value (pearson correlations), it is known
that the calculated r value for the relationship
between Hailullah and Stress is 0.192> r table of
0.129, it can be concluded that there is a correlation
between the Hailullah variable and Stress.
Meanwhile, based on the calculated r value (pearson
correlations), it is known that the calculated r value
for the relationship between Hailullah and Anxiety is
0.241> r table of 0.129, so it can be concluded that
there is also a correlation between the Hailullah
variable and Anxiety
4 DISCUSSION
The result of this study indicates that there is a
relationship between Hailullah or sleeping after Fajr
prayer on person's negative emotional states.
Depression, stress, and anxiety are significant
negative emotional states that influence mental health
among adolescents which are used in this study. This
is interesting, considering that previous studies have
mostly revealed the effect of sleep deprivation or lack
of sleep on mental health and mood condition
(Rahman, Dey, & Islam, 2013). Sleep deprivation is
also believed to be involved in the processing and
modulation of emotional stimuli (During & Kawai,
2017). People who are sleep deprived usually
experience a decline in cognitive performance and
changes in mood. Sleep problems may directly
contribute to the development of worse mental health
(Rahman, Dey, & Islam, 2013). Sleep deprivation
causes broad behavioral deficits in working memory
performance (Frenda & Feen, 2016). While most of
the studies have demonstrated the adverse
consequences of insufficient sleep, the finding of this
study concluded that sleeping after Fajr prayer has
negative consequences on participants’ emotional
states.
Not many studies have been conducted to
examine the effect of sleep after Fajr prayer or split
sleep on mental health conditions. Previous research
conducted by Bahammam et al., (2012) was trying
to revealed sleep architecture of consolidated and
split sleep due to the dawn (Fajr) prayer among
Muslims and its impact on daytime sleepiness. The
researcher asked participants to spend three nights
in the Sleep Disorders Center (SDC) at King
Khalid University Hospital. Participants then joined
a research which included (1) a medical checkup
and an adaptation night, (2) a consolidated sleep
night, and (3) a splitsleep night intervention.
Polysomnography (PSG) was conducted following
their standard protocol. Participants were asked to go
to bed at 11:30 PM and woke up at 7:00 AM in the
consolidated sleep protocol. Meanwhile in the
splitsleep protocol, participants went to bed at
11:30 PM, woke up at 3:30 AM then go back to bed
at 4:15 AM, and woke up again at 7:45 AM. The
study concluded that there were no differences in
sleep efficiency, the distribution of sleep stages,
or daytime sleepiness between the two groups. It
means that participants who did the split-sleep
protocol due to Fajr prayer actually has no effect
on their sleep efficiency, the distribution of sleep
stages, or daytime sleepiness when the total sleep
duration was maintained. But this study did not reveal
the effect of split-sleep schedules on participants’
emotional states. This study only focused on
measuring the sleep architecture or daytime
sleepiness because in summer nights, wake up to do
Fajr prayer may lead Muslims to have less
nighttime sleep during the summer. The researcher on
this study has also mentioned that the limitation of
this study was that they did not investigate the
conditions of some Muslims who did not go back to
sleep after the Fajr Prayer (Bahammam et al., 2012).
Due to the difficulty of finding research literature
on the impact of Hailullah on a person's
psychological condition, this research was conducted.
This research is actually motivated by various hadiths
and information obtained regarding sleep after dawn
prayers (Hailullah) in the teachings of Islam. Muslim
have been told by the Prophet Muhammad SAW, that
mornings are time to acquire the blessings of Allah
SWT, therefore Muslims prefer not to spend them by
sleeping, as mention by Zaid Ibn. Ali who reported
from Saeed Ibn Musayyub who said: The Prophet
Muhammad SAW of Allah said: “O Allah, bless my
people in their early mornings.”(Musharraf, 2018).
Therefore, sleeping after Fajr is not appropriate for
Muslims, since they actually were ordered to stay
awake after Fajr and spend time by praying or
remembering Allah until the sun has risen. As has
been also narrated by Anas bin Malik as follow: The
Messenger of Allah Muhammad SAW
said:”Whoever prays Fajr in the congregation, then
sits remembering Allah until the sun has risen, then
Hailullah (Sleeping after Fajr Prayer) and Negative Emotional States among University Students
177

he prays two Rak’ah, then for him is the reward like
that of a Hajj and Umrah.” (Musharraf, 2018).
However, it was not conveyed further about the
negative impact that would occur, especially on
person's psychological condition if returned to sleep
after dawn prayers. As mentioned above, based on the
pearson correlations, it can be concluded that there is
a correlation between the Hailullah and Depression.
Furthermore, based on the calculated r value it is also
known that there is a correlation between the
Hailullah and Stress and also between the Hailullah
and Anxiety. Based on the significance value (2
tailed) it can be concluded that there are significant
correlations between Hailullah and depression,
Hailullah and stress, and also Hailullah variable and
the respondent's anxiety level. Thus, findings in this
study are sufficient to support the prohibition for
muslims of sleep after dawn prayers as stated above.
However, this research was conducted in Indonesia,
where the time of night and day is quite balanced,
meaning that the subjects involved in this study may
not need sleep time after Fajr compared to research
conducted by Bahammam et al., (2012).
From the above explanation, it is better not to
sleep after Fajr Prayer but to maximize the time
therein with activities that are beneficial and not time
wasting. However, Islamic teachings also teach about
the importance of sleeping when we need it.
especially if we live in a country with four seasons,
where in certain seasons, the night time is shorter than
the daytime, so that people in that area need hours of
sleep after Fajr prayer before starting activities in the
morning. In particular, a nap as short as 10 minutes
can improve alertness and performance for 2.5-4
hours. A recent study assessed the health effects of
napping in 23,681 healthy Greek adolescents for an
average of about six years. After controlling for
potential confounders, the researchers concluded
that those who napped at least three times weekly for
about half an hour had 37% lower coronary mortality
than those who did not nap (Naska et al., 2007).
According to Goldschmied et al (2015) reported that
Nappers were able to tolerate frustration significantly
longer than non-nappers. The results of the study of
Hussein et al. (2019) in epilepsy patients showed that
the number of attack decrease with the midday nap
and early night prayers. Actually, Islam not only asks
man to sleep, but also stresses that it is a need that
must be met. Each Muslim must allow the body its
rights to rest, after a long day’s work and carrying out
various exhausting activities. From the hadith of the
Prophet Muhammad SAW on the story of Abu Darda,
who, amongst others, had not wanted to sleep at night
because he had wanted to do night worship, Salman,
his friend had rebuked him, saying: “Your Lord has
rights over you, your self has rights over you and your
wife has the right over you. Give those rights their
due." When the Prophet Muhammad SAW heard the
words of Salman, the Prophet said: “Salman spoke the
truth.” The above hadith requires each Muslim to
emphasis the body’s health condition, by allowing it
to get enough rest, and sleep is a need which cannot
be neglected. In-fact it is the natural urge of every
living thing, which is why every person will sleep at
a specific time at night, and wake at a specific time in
the day, without needing to be woken up by anyone.
Hence, sleep is one of life’s main needs, for all living
things. This goes along with modern sleep scientists
who believe that sleep deprivation has deleterious
effects on mental concentration, memory, mood, and
quality of life. In addition, recent data indicate that
sleep deprivation impairs endocrine and metabolic
functions (Goel et al., 2009) and sleep is an important
biological mechanism in the formation of the immune
system (Akıncı & Başar, 2021).
5 CONCLUSIONS
The present study finds that there is a relationship
between Hailullah (sleeping after Fajr prayer) on a
person's negative emotional states (depression,
anxiety, and stress). Not many studies have been
conducted to examine the effect of Hailullah on
mental health conditions, So the findings in this study
are expected to add literature and reference sources
related to the influence of Hailullah on a person's
mental health condition. However, this research is far
from perfect and needs to be further developed. The
significant correlation between Hailullah behavior
and levels of depression, anxiety and stress in a
person in this study needs to be studied further with a
qualitative approach to obtain more comprehensive
results. This research was also conducted in
Indonesia, where the time lag between Isha prayer
and Fajr prayer is quite possible for a person to get an
adequate number of hours of sleep, in contrast to
countries where the time lag between Isha and Fajr
prayers is very close
ACKNOWLEDGEMENTS
This research was funded by LPPM Universitas
Diponegoro.
ICPsyche 2021 - International Conference on Psychological Studies
178

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