Abstract
There has been an increasing medical interest in Muslim religious practices in promoting well-being. Central to Muslim religious practices are salat (prayer) and dhikr (chanting). These two religious forms may be argued as comprising elements of mind/body medicine due to their positive effect on the psychoneuroimmunological response. The aim of this article was to further understand the mind/body aspects of Muslim salat and dhikr.
Similar content being viewed by others
Notes
According to Schimmel this “forms the starting point for the Sufi way of purification” (1976). Secondly, there is the nafs as the “blaming soul”—an-nafs al-lawwãma (Quran 75:2), which corresponds to the human conscience; and thirdly, the nafs after having been purified (mutma’inna) (Quran 89:27). In this state, the nafs is purged of any incendarianistic qualities, and is “at peace” with Allah.
References
Akkach, S. (1995). In the image of the cosmos order and symbolism in traditional Islamic architecture Part (1). The Islamic Quarterly, 39(1), 5–17.
Al-Barzinjy, N., Rasool, M. T., & Al-Dabbagh, T. Q. (2009). Islamic praying and osteoarthritis changes of weight bearing joints. Duhok Medical, 3(1), 33–44.
Alberini, C. M. (2009). Transcription factors in long-term memory and synaptic plasticity. Physiological Reviews, 89, 121–145.
Al-Ghazal, S. K. (2003). The valuable contributions of Al-Razi (Rhazes) in the history of pharmacy during the middle ages. JISHIM, 2, 9–11.
Al-Rawi, S., & Fetters, M. D. (2012). Traditional Arabic and Islamic medicine: A conceptual model for clinicians and researchers. Global Journal of Health Science, 4(3), 164–169.
Al-Tharshi, A. (1992). As-salaat war-riyadhiyya wal-badan (prayer, exercise, and the body). Beirut: Maktabatul Islami.
Avicenna, (1952). Avicenna’s psychology. In F. Rahman (Ed.), An english translation of Kitāb al-Najāt, Book II, Chapter VI, with historico-philosophical notes and textual improvements on the Cairo edition. London: Oxford University Press.
Baer, R. A. (2003). Mindfulness training as a clinical intervention: A conceptual and empirical review. Clinical Psychology Science and Practice, 10, 125–143.
Bakhtiar, L. (1991). Sufi: Expressions of the mystic quest. London: Thames and Hudson.
Berntson, G. G., Norman, G. J., Hawkley, L. C., & Cacioppo, J. T. (2008). Spirituality and autonomic cardiac control. Annals of Behavioral Medicine, 35, 198–208.
Chishti, A. G. M. (1985). The book of sufi healing. New York: Inner Traditions International, Limited.
Cotman, C. W., & Berchtold, N. C. (2002). Exercise: A behavioural intervention to enhance brain health and plasticity. Trends in Neurosciences, 25(6), 295–301.
Cotman, C. W., Berchtold, N. C., & Christie, L. A. (2007). Exercise builds brain health: Key roles of growth factor cascades and inflammation. Trends in Neurosciences, 30, 464–472.
Desjarlais, R. R. (1994). Body and emotion: The aesthetics of illness and healing in the Nepal Himalayas. Delhi: Motilal Banarsidass Publishers.
Deuraseh, N., & Talib, M. A. (2005). Mental health in Islamic medical tradition. The International Medical Journal, 4(2), 76–79.
Dissanayake, E. (1992). Homo aestheticus: Where art comes from and why. New York: The Free Press.
Editorial. (2012). New insights into BDNF signaling: Relevance to major depression and antidepressant action. American Journal of Psychiatry, 169, 1137–1140.
Eliade, M. (1957). Patterns in comparative religion. Rosemary sheed. Trans. Cleveland: World Publishing House.
Ernst, E., Pittler, M. H., Wider, B., & Boddy, K. (2007). Mind–body therapies: Are the trial data getting stronger? Alternative Therapies in Health and Medicine, 13(5), 62–64.
Geels, A. (1996). A note of the psychology of dhikr: The Helveti–Jerrahi order of dervishes in Istanbul. The International Journal for the Psychology of Religion, 6(4), 229–251.
Goldberg, D., Hoffman, A., Furomoto-Dawson, A., & Nelson-Johnson, H. (1998). Mindfulness-based stress reduction and its effects on well-being. Journal of Investigative Medicine, 46, 278A.
Goldziher, L. (1917). Vorlesungen uber den Islam. Translated by K. C. Steelye. New Haven: Yale University Press.
Gordon, J. S. (2008). Mind–body medicine and cancer. Hematology/oncology Clinics of North America, 22(4), 683–708.
Grossman, P., Niemann, L., Schmidt, S., et al. (2004). Mindfulness-based stress reduction and health benefits: A meta-analysis. Journal of Psychosomatic Research, 57, 35–43.
Haas, W. S. (1943). The zikr of the Rahmanija-Order in Algeria: A psycho-physiological analysis. The Moslem World: A Christian Quarterly Review of Current Events, Literature, and Thought Among Mohammedans, 33, 16–28.
Haque, A. (2004). Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists. Journal of Religion and Health, 43(4), 357–377.
Helman, C. G. (2008). Medical anthropology. Hampshire: Ashgate.
Hoffman, V. J. (1995). Sufism, mystics, and saints in modern Egypt. South Carolina: University of South Carolina Press.
Hölzel, B. K., Lazar, S. W., Gard, T., Schuman-Olivier, Z., Vago, D. R., & Ott, U. (2011). How does mindfulness meditation work? Proposing mechanisms of action from a conceptual and neural perspective. Perspectives on Psychological Science, 6, 6537–6559.
Jevning, R., Anand, R., Biedebach, M., & Fernando, G. (1996). Effects on regional blood flow of Transcendental meditation. Physiology and Behavior, 59(3), 399–402.
Jha, A. P., Krompinger, J., & Baime, M. (2007). Mindfulness training modifies subsystems of attention. Cognitive, Affective, and Behavioral Neuroscience, 7, 109–119.
Kabat-Zinn, J., Massion, A. O., Kristeller, J., Peterson, L. G., Fletcher, K. E., Pbert, L., et al. (1992). Effectiveness of a meditation-based stress reduction program in the treatment of anxiety disorders. American Journal of Psychiatry, 149(7), 936–943.
Kapferer, B. (1983). A celebration of demons. Bloomington: Indiana University Press.
Kapferer, B. (1997). The feast of the sorcerer. Chicago: Universtiy of Chicago Press.
Khizer, M. M. (1991). Sufism and social Integration. In A. Asghar (Ed.), Sufism and Carnival Harmony (pp. 102–123). Printwell: Jaipur.
Laughlin, C. D. (1996). The mystical brain: Biogenetic structural studies in the anthropology of religion. http://www.biogeneticstructuralism.com/articles.htm
Lazar, S. W. (2011). Mindfulness practice leads to increases in regional brain gray matter density. Psychiatry Research Neuroimaging, 191, 36–42.
Lewis, I. M. (1971). Ecstatic religion: An anthropological study of spirit possession and shamanism. Baltimore: Penguin.
Loeppke, R. (2008). The value of health and the power of prevention. International Journal of Workplace Health Management, 1(2), 95–108.
Luders, E., Clark, K., Narr, K. L., & Toga, A. W. (2011). Enhanced brain connectivity in long-term meditation practitioners. Neuroimage, 57(4), 1308–1316.
Mason, O., & Hargreaves, I. (2001). A qualitative study of mindfulness-based cognitive therapy for depression. British Journal of Medical Psychology, 74, 197–212.
Mattson, M. P. (2012a). Evolutionary aspects of human exercise—born to run purposefully. Ageing Research Reviews, 11, 347–352.
Mattson, M. P. (2012b). Energy intake and exercise as determinants of brain health and vulnerability to injury and disease. Cell Metabolism, 16, 706–722.
Mel’nikova, V. I., Isvol’skaya, M. S., Voronova, S. N., & Zakharova, L. A. (2012). The role of serotonin in the immune system development and functioning during ontogenesis. Biology Bulletin, 39(3), 237–243.
Miller, J. J., Fletcher, K. E., & Kabat-Zinn, J. (1995). Three-year follow-up and clinical implications of a mindfulness meditation-based stress reduction intervention in the treatment of anxiety disorders. General Hospital Psychiatry, 17, 192–200.
Mills, N., & Allen, J. (2000). Mindfulness of movement as a coping strategy in multiple sclerosis. A pilot study. General Hospital Psychiatry, 22, 425–431.
Myerhoff, B. G. (1974). Peyote hunt: The sacred Journey of the Huichol Indians. Ithaca, New York: Cornell University Press.
Nadwi, A. H. A. (1977). Saviours of the Islamic spirit (Vol. 2). Lucknow: Academy of Islamic Research and Publications.
Newberg, A., d’Aquilli, E., & Rause, V. (2002). Why wont god go away: Brain science and the biology of belief. New York: Ballantine Books.
Newberg, A., Pourdelnad, M., Alavi, A., & d’Aquilli, E. E. (2003). Cerebral blood flow during meditative prayer: Preliminary findings and methodological issues. Percept Motor Skills, 97, 625–630.
Nicholson, R. A. (1976). The idea of personality in sufism. Delhi: Idarrah-I-adabiyat-I Delhi.
Noakes, T., & Spedding, M. (2012). Run for your life. Nature, 487, 295–296.
Obeyeskere, G. (1981). Medusa’s hair: An essay on personal symbols and religious experience. Chicago: University of Chicago Press.
Pace, T. W., Negi, L. T., & Adame, D. D. (2009). Effect of compassion meditation on neuroendocrine, innate immune and behavioural responses to psychosocial stress. Psychoneuroendocrinology, 34, 87–98.
Penn, M. S., & Bakken, E. E. (2007). Heart–brain medicine: Where we go from here and why. Cleveland Clinic Journal Medicine, 74(Suppl 1), S4–S6.
Phillips, A. A. B. (1989). Ibn Taymeeyah’s essay on The jinn (demons). Abridged, annotated and translated by Abu Ameenah Bilal Phillips. Riyadh: Tawheed.
Rani, R., Tiwari, S. C., & Srivastava, N. (2012). Yoga Nidra as a complementary treatment of anxiety and depressive symptoms in patients with menstrual disorder. International Journal of Yoga, 5(1), 52–56.
Reza, M. F., Urakami, Y., & Mano, Y. (2002). Evaluation of a new physical exercise taken from salat (prayer) as a short-duration and frequent physical activity in the rehabilitation of geriatric and disabled patients. Annals of Saudi Medicine, 22(3–4), 177–180.
Rizvi, A. A. (1965). Muslim revivalist movements in Northern India in the sixteenth and seventeenth centuries. Agra: Agra University Press.
Saniotis, A. (2001). Speaking with the saints: Hukm as a creative source of Faqirs’ mystical expression. The Australian Journal of Anthropology, 12(3), 355–366.
Saniotis, A. (2012a). Attaining the mystical body: Indian sufi ascetic practices. Australian Journal of Anthropology, 23(1), 65–83.
Saniotis, A. (2012b). Mystical strategies: Sufism in the 21st century. Prajna Vihara. The Journal of Philosophy and Religion, 12(1), 45–50.
Schimmel, A. (1976). Mystical dimensions of Islam. Chapel Hill: The University of Carolina Press.
Shirayama, Y., Chen, A. C. H., Nakagawa, S., Russell, D. S., & Duman, R. S. (2002). Brain-derived neurotrophic factor produces antidepressant effects in behavioral models of depression. The Journal of Neuroscience, 22(8), 3251–3261.
Stoddart, W. (1994). Sufism: The mystical doctrines and methods of Islam. New Delhi: Taj Company.
Streeter, C., Gerbarg, P., & Saper, R. (2012). Yoga therapy associated with increased brain GABA levels and decreased depressive symptoms in subjects with major depressive disorder: A pilot study. BMC Complementary and Alternative Medicine, 12(Suppl 1), P31.
Syed, I. B. (2002). Islamic medicine: 1000 years ahead of it times. JISHIM, 2, 1–9.
Tang, Y.-Y., Lu, Q., Geng, X., Stein, E. A., Yang, Y., & Posner, M. I. (2010). Short-term meditation induces white matter changes in the anterior cingulate. Proceedings of the National Academy of Sciences, 107(35), 15649–15652. doi:10.1073/pnas.1011043107.
Turner, V. (1967). The forest of symbols: Aspects of Ndembu ritual. Ithaca: Cornell.
Turner, V. (1969). The ritual process: Structure and anti-structure. Chicago: Aldine.
Veenstra-VanderWeele, J., Anderson, G. M., & Cook, E. H. (2000). Pharmacogenetics and the serotonin system: Initial studies and future directions. European Journal of Pharmacology, 410(2–3), 165–181.
Vestergaard-Poulsen, P., van Beek, M., Skewes, J., Bjarkam, C. R., Stubberup, M., Bertelsen, J., & Roepstorff, A. (2009). Long-term meditation is associated with increased gray matter density in the brain stem. NeuroReport, 20, 170–174.
Wahbeh, H., Elsas, S. M., & Oken, B. S. (2008). Mind–body interventions: Applications in neurology. Neurology, 70(24), 2321–2328.
Wahbeh, H., Haywood, A., Kaufman, K., Harling, N., & Zwickey, H. (2009). Mind–body medicine and immune system outcomes: A systematic review. The Open Complementary Medicine Journal, 1, 25–34.
Werbner, P. (1996). Stamping the earth with the name of Allah: Zikr and the sacralising of space among British Muslims. Cultural Anthropology, 11(3), 309–338.
Widiyanto, W. (2006). Spiritualiuty amidst the uproar of modernity: The ritual of Dhikr and its meanings among members of Naqshbandy Sufi Order in Western Europe. Al-Ja>mi‘ah, 44, 252–274.
Winkelman, M. (2000). Shamanism: The neural ecology of consciousness and healing. Westport: Bergin and Garvey.
Winkelman, M. (2002). Shamanism as neutheology and evolutionary psychology. American Behavioral Scientist, 45(12), 1873–1885.
Winkelman, M. (2004). Shamanism as the original neurotheology. Zygon, 39(1), 193–217.
Yücel, S. (2010). Prayer and healing: With addendum of 25 remedies for the sick by Said Nursi. New Jersey: Tughra Books.
Author information
Authors and Affiliations
Corresponding author
Rights and permissions
About this article
Cite this article
Saniotis, A. Understanding Mind/Body Medicine from Muslim Religious Practices of Salat and Dhikr . J Relig Health 57, 849–857 (2018). https://doi.org/10.1007/s10943-014-9992-2
Published:
Issue Date:
DOI: https://doi.org/10.1007/s10943-014-9992-2