Mental Health, Sleep Paralysis, and Legal Responsibility in Islamic Family Law: Insights from Q.S. al-Baqarah 286

Hasbi Ash Shidiqiy Tazani; Fikri Afthon Fahmi

doi:10.66277/kanuun.v1i1.2

Authors

Hasbi Ash Shidiqiy Tazani Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto
Fikri Afthon Fahmi Universitas Al-Azhar Kairo

DOI:

https://doi.org/10.66277/kanuun.v1i1.2

Keywords:

Sleep Paralysis, Mental Health, Islamic Family Law, Qur’an 2:286, Maqasid Al-Syari’ah

Abstract

Sleep paralysis is often interpreted along a continuum from mystical readings (spiritual disturbance) to psychological-neurophysiological explanations (sleep-wake transition, stress, anxiety-related conditions). In Muslim family settings, misinterpretation may trigger stigma, marital conflict, or neglect of proper care. This article examines the relevance of Qur’an 2:286 (Al-Baqarah) to mental health protection within Islamic family law, positioning the verse as an ethical-normative foundation for family support toward individuals experiencing sleep paralysis. This qualitative study employs a normative-doctrinal approach combined with conceptual analysis. Data are drawn from classical and contemporary exegesis of Qur’an 2:286, sleep and mental health literature, and core principles of Islamic family law (maqasid al-shari‘ah, the legal maxim “no harm and no reciprocating harm,” and the ideals of sakinah mawaddah rahmah). Content analysis is used to connect the verse’s meaning with harm-prevention frameworks and protective mechanisms in family relations. Qur’an 2:286 emphasizes proportional responsibility (taklif) and acknowledges human limits, aligning with mental health paradigms that prioritize realistic coping, recovery, and social support. The findings suggest that mental health protection in Islamic families can be articulated as a moral-legal duty: preventing stigmatization, providing compassionate emotional and spiritual reassurance, and facilitating professional help when symptoms recur and impair daily functioning. A balanced integration of medical-psychological interventions with safe religious practices (prayer, remembrance, sleep hygiene) is framed as a family-level pursuit of welfare (maslahah). This approach strengthens marital and kinship obligations to care, reduces conflict, and promotes dignified well-being.

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