Sidra Gebirrebbi
June 8th, 2025
Edited by the YNPS Publications Team.
I. The Purpose and Design of Islamic Rituals
In a world increasingly drawn to mindfulness, mental well-being, and nervous system regulation, Islamic rituals, often dismissed as rigid or mechanical, reveal themselves to be deeply attuned to the human psyche and soul. Far from being mere religious formalities, these acts of worship are structured systems of healing, rooted in divine wisdom and designed to cultivate spiritual awareness, emotional stability, and inner peace. This paper explores how Islamic practices such as salah (daily prayer), dhikr (remembrance), and sawm (fasting) are not only spiritual obligations but also frameworks for psychological grounding and nervous system regulation. Through their built-in balance of movement, breath, reflection, repetition, and intention, these rituals offer holistic regulation that aligns the body and soul in submission to the Creator.
Salah, performed five times daily, is a ritual of movement, presence, and recitation that structures a Muslim’s day around moments of spiritual stillness and physical grounding. The sequence of standing, bowing, and prostrating, paired with Quranic recitations, provides both mental clarity and embodied humility. “Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater.” (Surah Al-Ankabut, 29:45). This verse emphasizes salah not only as a moral compass but also as a preventative and regulatory spiritual mechanism. Dhikr, the remembrance of Allah through repeated phrases, induces a meditative state similar to mindfulness practices, yet with a divine focus that nourishes the soul. “Verily, in the remembrance of Allah do hearts find rest.” (Surah Ar-Ra’d, 13:28). Fasting, particularly in Ramadan, recalibrates physical desires and builds emotional resilience, offering a powerful exercise in self-regulation and God-consciousness. “O you who have believed, fasting is prescribed for you as it was prescribed for those before you, that you may become righteous.” (Surah Al-Baqarah, 2:183). At the heart of all these practices lies niyyah, the conscious intention to draw closer to Allah, ensuring that these rituals are not empty motions but acts of meaning and transformation.
Psychological Benefits of Ritual Practice
Stress Reduction and Emotional Regulation
The structured and repetitive nature of these rituals provides a calming routine and fosters submission to a higher power, which helps alleviate stress and regulate emotions. Amirfakhraei’s and Alinaghizadeh’s (2012) randomized trial with 200 undergraduate students at the Islamic Azad University in Iran found that students who fasted the entire month of Ramadan or most of it scored significantly better on all mental health subscales of the GHQ-28 questionnaire compared to those who did not fast. This effect held even for those fasting for non-religious reasons (“just for amusement”). Similarly, students who prayed regularly scored higher on mental health measures than those who rarely or never prayed.
Mindfulness and Therapeutic Parallels
Prayer and dhikr serve as forms of mindfulness meditation by focusing attention, fostering presence, and encouraging introspection. (Abdel Khalek, 2010)’s study of Kuwaiti Muslim adolescents found positive correlations between religiosity and self-reported measures of physical and mental health, happiness, life satisfaction, and self-esteem. Conversely, religiosity was negatively correlated with anxiety, suggesting that higher religious engagement supports emotional well-being.
Positive Healing Effects and Physical Comfort
(Yucel, 2010)’s research at Brigham and Women’s Hospital in Boston assessed the spiritual and physical effects of prayer on 60 Muslim patients. After prayer sessions, 83.3% of patients reported feeling more comforted, and 78.3% believed prayer positively affected them. Moreover, 55% felt that prayer impacted their physical condition. Encouragingly, 81.6% said they would recommend prayer to other patients, and 90% intended to continue praying and reciting the Qur’an after discharge. While subtle increases in body temperature, blood pressure, and respiratory rate were observed post-prayer (all statistically significant), these changes were not clinically meaningful. Still, the overwhelming psychological and spiritual uplift experienced by patients underscores the holistic benefit of ritual prayer. “Indeed, this Qur’an guides to that which is most suitable…” (Surah Al-Isra, 17:9)
Neurological Effects of Ritual Practice
Brain Regions Involved
Islamic rituals, much like other contemplative practices, engage various brain regions involved in emotional regulation and cognitive control. While direct fMRI studies specifically on all aspects of Islamic rituals and their neural correlates are still emerging, existing research and insights from studies on prayer and meditation offer strong indicators.
The prefrontal cortex (PFC), critical for attention, self-control, planning, and decision-making, is significantly activated during Islamic rituals. The structured movements of Salah, involving standing, bowing, and prostrating, require sustained attention and a conscious focus on the prayer’s meaning and recitation. This rhythmic and disciplined engagement acts as a form of mindfulness, quietening mental chatter and fostering introspection. Similarly, practices like Dhikr, which involve repetitive recitation of phrases, function akin to a mantra, redirecting focus and demanding cognitive control. Furthermore, fasting during Ramadan strengthens the PFC by training the brain to delay gratification, enhancing willpower and self-mastery. The cognitive effort involved in memorizing and reflecting on Quranic verses also rewires neural pathways, improving memory recall, concentration, and problem-solving skills, all functions associated with the PFC.
The amygdala, a key area for processing emotions, is influenced by Islamic practices. The emphasis on gratitude (Shukr) and trust in God (Tawakkul) within Islamic teachings can reframe negative thoughts and anxieties, potentially leading to a reduction in amygdala activity associated with fear and stress. Islamic teachings on anger management, which advocate for suppressing anger and seeking refuge in God, provide coping mechanisms that can help regulate the amygdala’s response to emotionally charged situations. The calming effect of prayer and remembrance of God, often leading to reduced stress hormones like cortisol, can also contribute to a less reactive amygdala, promoting emotional stability.
The anterior cingulate cortex (ACC), involved in error detection, conflict monitoring, and emotional regulation, is also impacted. Studies on religious beliefs have suggested that stronger faith may lead to reduced ACC firing during stressful or error-prone situations, indicating a potential for less anxiety and better stress management. The repetitive and focused nature of Islamic prayer and other rituals may enhance the ACC’s ability to monitor internal states and regulate emotional responses, fostering a sense of inner peace and resilience. The conscious effort to maintain focus, correct errors in recitation, and align one’s intentions during prayer likely engages the ACC in a manner that strengthens its regulatory functions.
Evidence from Neuroimaging Studies on Muslim Prayer
Although research on Islamic prayer is still developing compared to other meditative practices, emerging neuroimaging studies, especially EEG and ECG analyses, have begun to reveal the profound physiological and neurological impacts of Salah. These studies suggest that the structured movements, rhythmic breathing, and mindful focus in prayer engage both the central and autonomic nervous systems in ways that promote calm, focus, and balance.
One study by Doufesh et al. (2014) investigated the EEG and ECG responses of 30 healthy Muslim men during their performance of Salah. The results demonstrated a significant increase in alpha wave (α) activity, particularly in the occipital and parietal regions of the brain during the prostration (sujud) phase. Alpha waves are associated with a relaxed but alert mental state, commonly observed in experienced meditators. The heightened alpha wave power observed during prayer reflects a state of deep relaxation, reduced cognitive tension, and sustained mental focus. This finding aligns with the understanding that Islamic prayer, through physical posture and spiritual intent, fosters a form of active mindfulness.
In addition to changes in brain activity, the study reported notable shifts in autonomic nervous system (ANS) function. Specifically, there was an increase in heart rate variability (HRV) components associated with parasympathetic nervous system activity (nuHF) and a decrease in components linked to sympathetic activity (nuLF). The LF/HF ratio, which reflects the balance between stress-response and rest-response systems, dropped from 1.72 at baseline to 1.50 during Salah, indicating stronger parasympathetic (rest-and-digest) dominance. This physiological state is linked to improved emotional regulation and reduced anxiety. Positive correlations between alpha wave activity and nuHF, and negative correlations with nuLF and LF/HF ratios, suggest a synchronized interaction between the central nervous system and the autonomic system during prayer.
These results mirror findings in meditation research, where increased alpha power and parasympathetic activity are hallmark indicators of relaxation and emotional resilience. The rhythmic and repetitive nature of both Salah and dhikr likely enhances neural network synchronization, leading to improved mental clarity and a sense of inner coherence. This intricate harmony between brain and body during Islamic prayer reflects a divine design that aligns with the Quranic view of prayer as a source of spiritual and psychological grounding.
Limitations & Future Study Needs
Despite promising evidence on the psychological and neurological effects of Islamic rituals, significant gaps remain in the academic literature. Compared to secular mindfulness-based practices, Islamic rituals have been relatively underexplored in neuroscientific and clinical psychological research. While emerging EEG and HRV studies on Salah offer valuable insight, large-scale, controlled studies are still rare, especially those considering gender, age, cultural context, and duration of ritual practice.
Furthermore, the psychological benefits of these rituals are not uniform. Factors such as individual sincerity (niyyah), depth of understanding, language comprehension, and personal trauma histories all shape how a ritual is experienced and internalized. A person merely going through the motions of prayer without heartfelt engagement may not reap the same psychological benefits as one who prays with khushu’ (deep humility and mindfulness). Therefore, future studies should incorporate both qualitative and quantitative methods that account for this nuance.
Finally, there is a strong case for integrating Islamic ritual practices into culturally responsive mental health therapies, particularly for Muslim clients. Therapists who understand and respect Islamic spiritual frameworks may be better equipped to harness the therapeutic potential of Salah, dhikr, and Qur’anic reflection in treatment plans. However, this integration must be evidence-based and rooted in collaboration with both Muslim scholars and mental health professionals. More research is needed to develop clinical models that are not only effective but also theologically sound and culturally appropriate.
V. Conclusion
In conclusion, Islamic rituals offer a multidimensional framework for mental and emotional well-being. Through the physical discipline of prayer, the spiritual reflection of Qur’anic recitation, and the communal embrace of religious gatherings, Muslims engage in a holistic practice that nurtures body, soul, and mind. The emerging neuroscience behind these rituals
reveals physiological patterns that mirror those of established relaxation techniques, while the psychological literature supports their role in identity formation and emotional resilience.
These findings suggest that Islamic rituals are not merely religious duties but embodied practices that align with contemporary understandings of human wellness. They represent a deeply integrated system of self-regulation that transcends the mind-body divide, engaging cognitive, emotional, and spiritual faculties in harmony.
Ultimately, Islam as a deen (way of life) offers not only guidance for the hereafter but also healing, grounding, and flourishing in the present. It is a living tradition that integrates divine wisdom with human psychology, fostering stability, hope, and meaning in an increasingly fractured world.
Citations
A. Amirfakhraei, & A. Alinaghizadeh. (2012). The impact of praying and fasting on the mental health of students attending the bandar abbas branch of… Life Science Journal, 9(3), 2179–2184.
https://www.researchgate.net/publication/288710314_The_impact_of_praying_and_fa sting_on_the_mental_health_of_students_attending_the_bandar_abbas_branch_of_isl amic_azad_university_in_Iran_in_2012
Abdel-Khalek, A. M. (2011). Religiosity, subjective well-being, self-esteem, and anxiety among Kuwaiti Muslim adolescents. Mental Health, Religion & Culture, 14(2), 129–140. https://doi.org/10.1080/13674670903456463
Doufesh, H., Ibrahim, F., Ismail, N. A., & Wan Ahmad, W. A. (2014). Effect of Muslim Prayer (Salat) on α Electroencephalography and Its Relationship with Autonomic Nervous System Activity. The Journal of Alternative and Complementary Medicine, 20(7), 558–562. https://doi.org/10.1089/acm.2013.0426
Manzoor, B. (2023, July 30). What Role Does the Brain Have in Islam? SeekersGuidance. https://seekersguidance.org/answers/general-answers-feeds/what-role-does-the-brain have-in-islam/
Yucel, S. (2010, December). Prayer and Healing in Islam. ResearchGate; Tughrah Books. https://www.researchgate.net/publication/274388266_Prayer_and_Healing_in_Islam
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