What is the ruling of the Sharia on sleeping in the morning (or forenoon), given the conflicting reports among the Companions on this matter, as cited in Musannaf Abi Shaybah in the Book of Adab?

Some scholars disliked sleeping after Fajr prayer due to the health consequences that may result, such as: phlegmatic diseases, discoloration, nerve relaxation, laziness, and weakening of appetite, unless there is a valid reason or necessity.

Abdullah ibn Abbas once saw his son sleeping the morning sleep and said to him: "Get up! Do you sleep at the hour when provisions are distributed?"

Some scholars mentioned that daytime sleep is of three types:

The sleep of creation (Al-Khalq): The midday nap (qailulah), which was the sleep of the Prophet, peace be upon him. The sleep of recklessness (Al-Kharq): The forenoon sleep (Duha), which distracts one from the affairs of this world and the hereafter. The sleep of folly (Al-Humq): The Asr sleep. Whoever sleeps after Asr, his intellect is snatched away.

Some of the Tabiin said that the earth groans from the sleep of a scholar after Fajr prayer, because it is the time for seeking and striving for sustenance.

It was reported from Umar ibn Al-Khattab, may Allah be pleased with him: "Beware of the morning sleep, for it is mubakhkhirah, mujaffirah, mujirah," meaning: it increases and thickens vapours, cuts off marital relations, and dries up one's nature.

Some scholars, however, permit sleeping at this time, and some Companions and Tabiin did so. Whoever avoids sleeping to shun the effects is free to do so, and whoever does so incurs no blame. The general principle is that it is permissible.