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Movement-Integrated
Standing Zikr with Movement is a Sufi practice that pairs the rhythmic swaying of the body with the repeated, spoken remembrance of divine names.
Last Updated
4 Jul 2026
We are still reviewing this page. Our research team checks every technique page for accuracy and evidence quality before final release. Details may change as that review completes. The evidence badge shows our current reading of the published research.
RECOMMENDED DOSE
No direct dose evidence; editorial synthesis. A short, gentle introduction lets newcomers build familiarity with the rhythmic standing movement and breath coordination without fatigue.
No direct dose evidence; editorial synthesis. Once the movement and pacing feel comfortable, a moderate step up in duration and frequency supports a more established rhythm of practice.
No direct dose evidence; editorial synthesis. Longer, near-daily sessions suit experienced practitioners maintaining an established practice; scale back if the sustained standing and movement cause strain.
Session length
Session length: 5–10 minutes
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MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 3–4 days
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DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 15–20 minutes
15
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 4–5 days
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DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 30–45 minutes
30
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 5–7 days
5
DAYS
The number of days per week to fit a session into your routine.
About this card. No direct dose-response literature exists for Standing Zikr with Movement. These recommendations are based on general practice conventions for rhythmic movement-based meditation and should be treated as starting points only. These recommendations are not a substitute for personalised guidance from a qualified practitioner.
Quick answers to what people most often ask. Each card links to the deeper section below.
evidence
Research on closely related dhikr practices, not the standing swaying form itself, points toward calmer states. Randomized trials found dhikr lowered anxiety and improved sleep in medically stressed adults, and meta-analyses of mind-body movement report small-to-moderate anxiety reduction. No trial has tested standing, swaying zikr directly, and samples are small.
Read moregood for
Adults dealing with everyday anxiety, stress, or a restless mind may benefit from Standing Zikr with Movement, especially those for whom the devotional phrases carry personal meaning. The closest evidence comes from medically stressed and older adults. It is not a substitute for professional care when anxiety, low mood, or sleep problems are persistent or severe.
safety
Most healthy adults can practise Standing Zikr with Movement at low risk. Because standing and swaying upright for a while can cause brief lightheadedness or unsteadiness, people who are pregnant, older, or prone to low blood pressure or balance problems should take care. No safety trials of this specific practice exist, so cautions are practice-informed.
Read morehow it works
Standing Zikr works by giving breath, voice, and swaying movement a single shared beat to fall into, a synchronising process called rhythmic entrainment that makes settling feel effortless. Repeating one sacred phrase in time with the sway anchors attention on a single target, leaving the mind less room to chase worries. These mechanisms come from broader meditative-movement research.
Read moreA Sufi devotional practice in which practitioners stand and sway rhythmically while repeating sacred phrases aloud, coordinating movement, breath, and voice into one steady rhythm.
Practitioners stand, often in a communal circle called a halqa, and sway pendularly, moving left and right, bowing, or pulsing, while repeating sacred phrases such as 'La ilaha illa'llah' aloud. Movement, breath, and voice lock into one shared, repeating rhythm. The practice can be done communally in Sufi gatherings or alone as personal devotion, and it draws on Sufi orders including the Qadiriyya and Naqshbandiyya.
Standing Zikr with Movement centers on a gentle standing sway coordinated with the spoken remembrance of divine names, so it differs from Sufi whirling, which is built around continuous spinning, and from seated, silent dhikr, which holds the body still. It is also distinct from simply listening to Sufi music, since here the practitioner produces the rhythm through their own voice and movement. The devotional meaning of the phrases, not only their rhythm, is central to the practice.
Not to be confused with
Sufi Whirling / Whirling Dervishes
The famous spinning of the Whirling Dervishes is a different practice; Standing Zikr keeps the feet planted and sways or bows rather than turning in continuous circles.
Sufi music therapy
Listening to Sufi makam music is receptive and sound-based, whereas Standing Zikr is an active practice of coordinated movement, breath, and spoken remembrance.
General religious prayer
Standing Zikr is a specific rhythmic, repetitive remembrance practice rather than ordinary petitionary prayer; its calming effect is tied to sustained repetition and paired movement.
Standing Zikr appears to settle the mind and body by giving breath, voice, and swaying movement a single shared beat to fall into, a synchronising process researchers call rhythmic entrainment, which practitioners feel as the rhythm doing the work so that settling takes little effort. Repeating one sacred phrase in time with the sway also anchors attention on a single target, leaving the mind less room to chase worries. These mechanisms come from research on meditative-movement practices broadly, not Standing Zikr specifically, where rhythmic movement paired with focused attention and steady breathing is linked with calmer states (Haoran et al., 2025).
In Standing Zikr, the swaying, chanting, and breathing gradually fall into one shared beat, and the body tends to settle into that pattern without much effort, as if the rhythm is doing the work. Researchers call this rhythmic entrainment, the way the body's own rhythms sync to a steady external one, and propose it as part of how paired movement, focused attention, and steady breathing may calm the mind and body (Haoran et al., 2025).
Repeating a sacred phrase in time with a slow, steady sway gives attention one clear thing to return to, so the mind has less room to chase worries. This is attentional anchoring, holding focus on a single target instead of drifting, and early evidence from related movement-and-focus practices suggests it may help the mind settle (Haoran et al., 2025).
What Standing Zikr does to the body has not been measured directly, so its effects are inferred from related practices rather than recorded in the practice itself. The clearest expected change is smoother sensorimotor coordination, the timing that links swaying, breath, and voice into one pattern, which practitioners feel as the body seeming to move itself while mental effort quiets (Haoran et al., 2025). In the wider dhikr and mind-body movement literature, similar rhythmic practices are associated with steadier, calmer arousal, though no study has recorded heart rate, breathing, or other body signals during this specific standing sway.
Many practitioners describe a moment when the body seems to move itself, the sway and the voice settling into an effortless rhythm that quiets mental effort. That is sensorimotor coordination, how smoothly movement, breath, and voice lock into a single pattern; it hasn't been measured directly in Standing Zikr but is expected to improve from the rhythmic pairing of swaying and chant it shares with other meditative-movement practices (Haoran et al., 2025).
That sense of being carried by the rhythm, where the swaying and the repeated phrases settle into an effortless pattern, reflects motor-rhythm coordination, the syncing of movement, breath, and voice into one steady beat. It has not been measured directly in Standing Zikr, so any improvement is inferred from related movement-meditation research, where rhythmic movement paired with focused attention and steady breathing is linked with a settling of body and mind (Haoran et al., 2025).
Moderate but indirect evidence supports Standing Zikr's likely benefit for anxiety and, to a lesser extent, sleep. Randomized trials of related dhikr practices reduced anxiety and improved sleep in hemodialysis patients (Wijayanti et al., 2025) and lowered anxiety after cardiac bypass surgery (Nasiri et al., 2016), while meta-analyses of meditative and mind-body movement report modest anxiety reduction (Chen et al., 2012), (Hafil et al., 2023). Regular participation in dhikr gatherings has also been associated with better mental health in older adults (Anwar et al., 2024). Not yet supported: any trial of this standing, swaying form itself, large or long-term studies, or claims that it treats or replaces care for a diagnosed condition.
Research on closely related practices points toward calmer, less anxious states. A 2025 randomized trial found a dhikr-based practice lowered anxiety and improved sleep in hemodialysis patients (Wijayanti et al., 2025), and meta-analyses of meditative and mind-body movement practices, not Standing Zikr specifically, report a small-to-moderate reduction in anxiety versus control groups, with a standardized mean difference of about 0.45 \u2014 meaning the average participant ends up calmer than roughly two-thirds of those who did nothing (Chen et al., 2012). The main areas studied are anxiety, sleep, and general mental wellbeing, largely in medically stressed or older adults. The clearest limit is that no trial has tested standing, swaying zikr itself; samples are small and mostly Indonesian and Iranian, and some findings are reported only as significance rather than full effect sizes.
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Meta-analyses
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RCTs
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Systematic reviews
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Observational
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Pilot
Studied populations
Effectiveness of Combination Dhikr and Salawat on Anxiety and Sleep Quality in Hemodialysis Patients in Indonesia: A Randomized Controlled Trial
n = 54
Finding: In a randomized trial with 54 adults undergoing hemodialysis at an Islamic hospital in Indonesia, a combined dhikr and salawat practice lowered anxiety scores and improved sleep quality compared with usual care, with both effects holding up strongly against the control group. For someone drawn to standing zikr, this suggests the repetitive invocation at the heart of the practice may genuinely calm the mind and support rest, even during a physically stressful medical routine. Keep in mind, though, that this study tested seated, recitation-based dhikr rather than the movement-integrated standing form, and it was limited to one specific patient group, so it points to the promise of the core practice rather than proving the standing version itself.
reported significant; p<0.05 (within group); between-group p<0.001
The effectiveness of Sufi music for mental health outcomes. A systematic review and meta-analysis of 21 randomised trials
2021
Finding: Across 18 randomised trials with about 1,450 patients facing medical procedures, listening to Sufi-tradition music built on classical makams lowered short-term anxiety, with a large measured drop in reported nervousness before and during care. For someone drawn to standing zikr, this hints that the auditory side of the Sufi tradition can settle the nerves in tense moments, though it is worth being clear that this research tested music, not the moving, breath-and-word practice of dhikr itself. The findings also come with real caveats: the trials varied widely in how they were run and the overall quality was rated very low, so treat this as encouraging but far from settled.
Standing Zikr comes from Sufi devotional tradition, where dhikr means the remembrance of the divine through the repetition of sacred names such as 'La ilaha illa'llah.' The standing, swaying form traces to Sufi orders including the Qadiriyya and Naqshbandiyya, practiced communally in gatherings known as halqa and also as private devotion. These roots help explain the practice's form \u2014 its coordinated swaying and invocation and their devotional weight \u2014 not its clinical effects.
For most healthy adults, Standing Zikr with Movement is a gentle, low-risk practice. It has not been tested directly for safety, so the cautions here are practice-informed rather than drawn from safety trials. Standing and swaying upright for a while can leave some people briefly lightheaded or unsteady, a floaty, off-balance feeling that usually eases the moment you slow the sway or sit down; this comes from how the practice is performed rather than any measured harm. The practice may ease anxiety for many people, but the supporting evidence is early and mostly borrowed from related dhikr and mind-body movement studies (Wijayanti et al., 2025), (Chen et al., 2012), so treat it as support for wellbeing rather than a replacement for care when anxiety or low mood is persistent.
People who are pregnant, older, or prone to low blood pressure, balance problems, or inner-ear difficulties should take extra care, because sustained standing and swaying can bring on that unsteady, lightheaded feeling and raise the risk of a stumble or fall. This is a practice-informed caution based on the mechanics of the movement, not an observed harm. Anyone whose anxiety, low mood, or sleep problems are persistent or severe should treat this as an adjunct and seek professional support, because the evidence for benefit is indirect and does not test this specific practice (Doğan et al., 2026), (Catrin et al., 2018).
Standing and swaying upright for a while can leave some people briefly lightheaded or off-balance, a floaty feeling that usually eases the moment you slow the sway or sit down. This is a practice-informed caution drawn from how the movement is performed, not a measured harm. Practise near a wall, a sturdy chair, or another person, begin with small gentle movements, and stop or sit down if the room seems to move.
| Technique | Best for | Use with care | Evidence strength | Distinction |
|---|---|---|---|---|
| Sufi Whirling (Mevlevi Sema) | Practitioners drawn to an intense, ceremonial movement practice within an established Sufi order and comfortable with sustained spinning. | Continuous spinning can provoke dizziness, nausea, or falls; less suitable if you are prone to vertigo, low blood pressure, or balance problems. | emerging EVIDENCE | Sufi Whirling turns the whole body in continuous spinning circles, usually as a formal ceremonial practice, while Standing Zikr keeps the feet planted and moves through gentle pendular swaying, bowing, or pulsing paired with spoken remembrance. Both come from Sufi devotion and both use rhythm to settle the mind, but whirling asks far more of balance and physical stamina. |
| Seated or silent dhikr recitation | People who cannot stand or sway comfortably, or who want a quiet devotional practice usable at a bedside or in a chair. |
No. Standing Zikr is a Sufi devotional practice, so the Islamic frame is its traditional home, but the practice does not require any particular faith. The devotional meaning tends to deepen engagement for people shaped by Islamic belief, while the underlying rhythmic movement can be approached more openly.
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No. Standing Zikr with Movement grows from Sufi devotional tradition, where the swaying body and the repetition of sacred phrases express remembrance of the divine, and that faith framing can make the practice more meaningful and easier to sustain for people shaped by Islamic belief. The mechanisms it works through, such as anchoring attention on a repeated phrase and letting breath, voice, and swaying fall into one rhythm, do not depend on the devotional carrier and could sit inside a secular rhythmic-movement practice. So being Muslim is a matter of tradition and personal fit rather than a requirement, and this is about engagement and coherence, not a claim that the devotional frame changes any clinical effect.
You repeat short sacred phrases of divine remembrance, most often the tahlil 'La ilaha illa'llah,' meaning 'there is no god but God,' along with divine names such as 'Ya Rahman' or 'Ya Rahim,' spoken aloud in time with gentle swaying.
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You repeat brief sacred phrases of dhikr, the remembrance of the divine, most often the tahlil 'La ilaha illa'llah,' sometimes alongside divine names known as the Asmaul Husna. In this practice the words are voiced aloud and paired with a steady side-to-side sway, so movement, breath, and phrase settle into one shared rhythm. This is a devotional form documented in Sufi orders such as the Qadiriyya and Naqshbandiyya, described here as practice tradition rather than a claim that any specific phrase produces a health effect.
The Sufi practice of remembering the divine by repeating sacred names or phrases, such as "La ilaha illa'llah." In this technique the repetition is spoken aloud and paired with body movement.
The communal circle in which Sufi practitioners gather to perform dhikr together, standing and swaying in a shared rhythm.
The way the body's internal rhythms, such as breath, heartbeat, and movement, fall into step with a steady external beat. Practitioners often describe feeling carried by the rhythm, as if settling into the pattern takes no effort.
Neural or oscillatory synchronization, in which physiological rhythms align to an external rhythmic stimulus such as chanting or repetitive movement.
Holding attention on one clear target, here a repeated phrase and a steady sway, so the mind drifts less into worry. It tends to feel like fewer spiraling thoughts and a clearer sense of staying present.
Focused attention or attentional selection, in which a salient repeated stimulus reduces mind-wandering.
How strongly the vagus nerve calms heart rate and breathing after stress. Stronger vagal influence often feels like quicker settling and a steadier emotional baseline.
Cardiac vagal control; the degree of parasympathetic influence on heart rate and stress reactivity.
A family of practices, including Tai Chi, Qigong, and some forms of yoga, that combine slow rhythmic movement with meditative attention to body sensations and breath. Standing Zikr belongs to this broader family.
Lono Wijayanti, Yurike Septianingrum, Achmad Sultoni, Andikawati Fitriasari, Erika Martining Wardani, Lucky Ramadhani (2025). Effectiveness of Combination Dhikr and Salawat on Anxiety and Sleep Quality in Hemodialysis Patients in Indonesia: A Randomized Controlled Trial. https://doi.org/10.1007/s10943-025-02342-2
Cited in: Benefits, Research, Use with care
R. N. Gurbuz-Dogan, A. Ali (2021). The effectiveness of Sufi music for mental health outcomes. A systematic review and meta-analysis of 21 randomised trials.
Cited in: Benefits
Explore guided sessions to deepen your Standing Zikr with Movement technique.
Outcomes measured
| Outcome | Effect size | 95% CI | N | Comparator | Source |
|---|---|---|---|---|---|
| anxiety (HARS) | reported significant; p<0.05 (within group); between-group p<0.001 | — | 54 | control group / baseline | Wijayanti et al., 2025 |
| sleep quality (PSQI) | reported significant; p<0.001 | — | 54 | — | Wijayanti et al., 2025 |
| anxiety (HADS) | reported significant; P≤0.001 | — | 80 | routine care | Nasiri et al., 2016 |
| anxiety (GAI) | mean change = -4.067 | — | 30 | control group | Agustina et al., 2020 |
| anxiety and depression (HADS) | reported significant; p=0.003 | — | 12 | — | Lin et al., 2024 |
| mental health | relative risk = 1.857 | 95% CI 1.266–2.724 | 114 | — | Anwar et al., 2024 |
| anxiety | SMD = 0.454 | 95% CI 0.353–0.556 | 5,956 | control groups | Chen et al., 2012 |
| anxiety | SMD = -0.52 | — | — | waiting-list control | Hafil et al., 2023 |
| anxiety | SMD = -1.15 | 95% CI -1.64 to -0.65 | 1,454 | treatment as usual / no-music control | Gurbuz-Dogan et al., 2021 |
| sleep quality | no significant difference; p=0.899 (paired t-test) | — | 10 | — | Catrin et al., 2018 |
The research is useful for setting expectations, but study methods and participant groups vary. Treat the findings as general guidance rather than a promise about any single session, and not a replacement for clinical care.
The effect of an islamic praise (Zikr) on postoperative anxiety of patients undergoing coronary artery bypasses graft surgery: A randomized clinical trial on Iranian Shia Muslims
n = 80
Finding: In a trial with 80 heart-surgery patients in Iran, those who recited an Islamic praise (Zikr) after their coronary bypass operation reported markedly less anxiety over the following three days than patients who received only routine hospital care, whose anxiety did not shift. For someone drawn to this practice, it hints that the quiet, repeated recitation itself may help settle the nerves during a stressful recovery. Keep in mind, though, that this study tested spoken recitation in one specific patient group, not the standing, movement-based form, so it speaks to the words rather than the physical practice, and it is no substitute for medical care.
reported significant; P≤0.001
Religiously and Spiritually Adapted Interventions for Mental Health of Muslim Populations: A Systematic Review and Meta-Analysis of 16 Randomised Controlled Trials
2026
Finding: This review pooled 16 randomised trials, with up to about 1,030 Muslim participants, of mental health programmes that weave religious and spiritual practices like dhikr into their approach. Across those trials, people showed clear, consistent drops in depressive symptoms, so if low mood is what you're carrying, a faith-rooted practice may offer real support. The picture for anxiety was mixed and inconclusive, and effects on broader wellbeing varied from study to study, so it's honest to say the calming-of-worry benefit isn't yet established here. The trials also differed a lot in what exactly they involved and how they measured results, which is worth keeping in mind before treating any single outcome as settled.
See full citation in referencesEffects of reading dhikr Asmaul Husna Ya Rahman and Ya Rahim against changes in the level of anxiety in the elderly
n = 30
Finding: In a small quasi-experimental study of 30 older adults in Indonesia, those who practised recitation-based dhikr (repeating the phrases Ya Rahman and Ya Rahim) reported clearly lower anxiety afterward, with a larger drop than the comparison group who did not practise. For someone drawn to this kind of practice, it hints that rhythmic, repeated recitation may help older adults feel calmer over a short period. Keep in mind the study was small, was not fully randomised, and tested seated recitation rather than the standing movement form, so it points in a promising direction rather than proving the benefit.
mean change = -4.067
The effectiveness of Sufi music for mental health outcomes. A systematic review and meta-analysis of 21 randomised trials.
n = 1,454
Finding: This review pooled 18 trials with 1,454 people facing medical procedures and found that listening to Sufi-tradition music built on traditional makam melodies noticeably eased their anxiety in the short term, a sizeable drop compared with the usual care they'd otherwise receive. It's worth knowing the studies varied widely and the overall certainty was rated very low, so the finding is promising rather than settled. Just as important for anyone drawn to standing zikr: this was seated, auditory music listening, not the moving, chanted practice, so it hints that Sufi-rooted sound can calm the nerves but doesn't directly speak to what movement-based zikr does.
SMD = -1.15
The dhikr and the mental health of the elderly in Aceh, Indonesia
n = 114
Finding: Among 114 older adults (aged 60 and up) in Aceh, Indonesia, those who took part in regular dhikr gatherings were close to twice as likely to report good mental health as those who did not. For someone drawn to a shared, movement-based devotional practice, this points to the gatherings themselves, the rhythm, the repetition, and the sense of community, as a possible source of emotional steadiness in later life. Because this was a look-back study that compared existing groups rather than a controlled trial, it can show that participation and better mental health go together but cannot prove one causes the other, and other lifestyle or social factors may be part of the picture.
relative risk = 1.857
Comparative effectiveness of non-pharmacological interventions on anxiety, depression, and quality of life in patients with epilepsy: a systematic review and network meta-analysis.
2025
Finding: This review of meditative movement practices like Tai Chi and Qigong describes how combining physical movement with focused attention to body sensations, steady posture, and coherent breathing can shift mood and emotional state by engaging particular brain regions. For someone drawn to standing zikr, it offers a plausible reason why moving rhythmically while breathing steadily and staying attentive to the body might help settle the mind, since these are the same ingredients the review highlights. It is worth being clear about the limits: this work examined other movement traditions rather than zikr itself, the underlying studies were generally of poor quality with many confounding factors, and it explains a possible mechanism rather than proving that the practice reliably improves any health outcome.
See full citation in referencesInternet-based cognitive and behavioural therapies for post-traumatic stress disorder (PTSD) in adults.
n = 10
Finding: In a small study of 10 people with schizophrenia living in a social rehabilitation setting in Indonesia, reciting Zikr Asmaul Husna did not measurably improve sleep quality; sleep scores were essentially the same before and after the practice. This is a reminder that not every study of dhikr shows a benefit, and that its effect on sleep is far from established. With only ten participants and no comparison group, the study is too limited to draw firm conclusions either way, so it is best to treat any sleep benefit as unproven rather than expected.
no significant difference; p=0.899 (paired t-test)
The Effectiveness of Islamic Psychotherapy with Zikr Asmaul Husna in Improving the Sleep Quality of Schizophrenic Clients in UPT Rehabilitasi Sosial Bina Laras Kediri
2023
Finding: Across 36 randomised trials involving meditative therapies, this review found a moderate, consistent drop in anxiety symptoms compared with people who were simply put on a waiting list or given a placeholder activity, and no harmful effects turned up along the way. For someone drawn to the quiet, attentional side of standing zikr, that points to a real calming benefit from contemplative practice in general. Worth knowing, though: these trials tested meditation broadly rather than standing zikr itself, so this speaks to the family of practices it belongs to, not to this specific technique.
SMD = -0.52
Meditative therapies for reducing anxiety: A systematic review and meta-analysis of randomized controlled trials
n = 5,956
Finding: Across 61 randomised trials with nearly 6,000 adults, mind-body movement practices produced a small but consistent drop in anxiety compared with people who did not practise, and the longer sessions (over an hour) worked best. For someone drawn to standing zikr with movement, this points to a real calming benefit from rhythmic, movement-based practice done regularly and unhurried. Keep in mind that these trials tested the broader family of meditative movement rather than standing zikr itself, so the finding supports the general approach rather than proving results for this specific technique.
SMD = 0.454
The effects of mind body exercise on anxiety: A systematic review and meta-analysis of randomized controlled trials
n = 12
Finding: In a small study of just 12 people, those who practised dhikr reported markedly lower anxiety and depression scores afterward, with anxiety dropping to roughly a third of its starting level. For someone drawn to this practice, that hints at a real calming effect, though the numbers come from a handful of participants rather than a large trial. Keep in mind that this was a small, non-randomised study of recitation-based dhikr rather than the standing, movement form, so the results point in a promising direction but can't yet confirm how well they carry over.
reported significant; p=0.003
If you are pregnant, older, or prone to low blood pressure, balance difficulties, or inner-ear problems, take extra care: sustained standing and swaying can bring on that unsteady, lightheaded feeling and raise the risk of a stumble or fall. This is a practice-informed caution based on the mechanics of the movement rather than an observed harm. Keep support within reach, start slow and small, and check with a clinician before practising sustained standing sway.
If anxiety, low mood, or sleep problems are persistent or severe, treat Standing Zikr as an adjunct and seek professional support. The evidence for benefit is indirect, borrowed from related dhikr and mind-body movement studies, and it does not test this specific standing, swaying practice, so use it to support wellbeing alongside care rather than as a replacement for it (Doğan et al., 2026), (Catrin et al., 2018).
Standing Zikr with Movement is gentlest when you approach it as a slow, unhurried practice in a clear space where support like a wall, a sturdy chair, or another person stays within easy reach. As a beginner, it helps to keep the swaying small and the breath relaxed, staying alert to any floaty or off-balance feeling so you can slow down or sit before it builds. Treat this as support for your wellbeing rather than a replacement for professional care, especially if anxiety or low mood is persistent.
Practise in a clear area with a wall, a sturdy chair, or another person within reach, so support is close if you feel unsteady while swaying.
Begin with gentle, small swaying at a comfortable pace, letting movement, breath, and voice settle into one easy shared rhythm rather than forcing speed or depth.
Let the long exhalation of the chant stay relaxed and unforced. If breathing feels strained or you notice tingling or breathlessness, ease back to a slower, quieter pace.
If the room seems to move or you feel floaty or off-balance, slow the sway, stop, or sit down until steadiness returns, then stand up gradually rather than all at once.
Wind down by shrinking the movement and softening the voice before you stop, then stand or sit quietly for a moment so your balance and breathing resettle.
Use this practice alongside, not instead of, professional care. If anxiety, low mood, or sleep difficulties are persistent or severe, or if you are pregnant, older, or manage low blood pressure or balance problems, check with a clinician before practising sustained standing sway.
This information is educational and is not medical advice. This practice is not a substitute for professional care and should not replace prescribed medication or treatment for any medical or mental-health condition. If you are managing a health condition or taking medication, talk with a qualified health professional before changing your practice. If you are in distress or crisis, seek professional support.
| Seated dhikr repeats the same sacred phrases but without the swaying, so the calming effect rests on voice, breath, and attention alone rather than on movement. Most of the clinical trials on dhikr studied this seated, recitation-based form in medical settings, which is why it carries the closest direct evidence for lower anxiety and better sleep. |
| Sufi music therapy (makam listening) | People who want a passive, low-effort way to draw on Sufi tradition, including bedbound or post-surgical settings where movement is limited. | The combined findings for Sufi music is short-term and rated low-certainty, so expectations should stay modest. | emerging EVIDENCE | Sufi music therapy is receptive: you listen to traditional makam music rather than moving or reciting, so calm arrives through sound rather than through coordinated breath and swaying. It shares the Sufi aesthetic and contemplative aim but engages the body far less than Standing Zikr. |
| Meditative movement (Tai Chi, Qigong, gentle yoga) | People seeking a mind-body movement practice with a larger research base and no specific religious frame. | moderate EVIDENCE | These practices also pair slow rhythmic movement with focused attention and steady breathing, and they are the broader family Standing Zikr belongs to. They differ mainly in vehicle: Tai Chi and Qigong carry Chinese lineages and yoga an Indian one, without the Islamic devotional meaning that makes dhikr coherent for its practitioners. |
| Mindfulness meditation (MBSR / MBCT) | People who prefer a stillness-based, non-religious practice with well-studied programs and wide availability. | moderate EVIDENCE | Mindfulness meditation is usually still and secular, training open awareness of the present moment rather than anchoring attention to a repeated sacred phrase and a swaying body. It has a much larger research base for stress and anxiety, but it offers no movement and no devotional meaning system. |
Likely, but not proven for this specific form. Related dhikr trials and meta-analyses of meditative and mind-body movement report small-to-moderate drops in anxiety, yet no study has tested standing, swaying zikr itself (Wijayanti et al., 2025), (Chen et al., 2012).
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Likely, but the support is indirect. Randomized trials of seated or recited dhikr have lowered anxiety in medically stressed adults (Wijayanti et al., 2025), (Nasiri et al., 2016), small studies link dhikr with calmer states in older adults (Agustina et al., 2020), and broader meta-analyses of meditative and mind-body movement find a small-to-moderate reduction in anxiety (Chen et al., 2012), (Hafil et al., 2023). That evidence points in a hopeful direction without confirming it here: no trial has tested this standing, swaying form, and most samples are small and drawn from Indonesia or Iran, so treat it as support for everyday anxiety and calmer arousal, not a treatment or a replacement for care (Haoran et al., 2025).
No. No trial has tested the standing, swaying form of zikr itself. The support that exists is indirect, borrowed from related seated dhikr recitation and broader mind-body movement studies, so read it as suggestive rather than established (Wijayanti et al., 2025), (Chen et al., 2012).
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No. The specific standing, swaying practice has not been measured in any clinical trial, so its likely effects are inferred rather than recorded. The research that exists comes from adjacent sources: randomised trials of seated or recited dhikr in medically stressed adults (Wijayanti et al., 2025), (Nasiri et al., 2016), (Agustina et al., 2020) and meta-analyses of meditative and mind-body movement more broadly (Haoran et al., 2025), (Chen et al., 2012). This is an honest limitation, not proof that the standing sway works for any diagnosed condition.
Likely because breath, voice, and swaying lock into one shared beat, what researchers call rhythmic entrainment, while repeating a single phrase holds attention on one target and leaves the mind less room to chase worries (Haoran et al., 2025). This is a plausible mechanism drawn from broader meditative-movement research, not something measured in Standing Zikr itself.
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Likely because two things happen at once. First, breath, voice, and gentle swaying fall into one shared beat, a synchronising process researchers call rhythmic entrainment, which practitioners feel as being carried by the rhythm so that settling takes little effort. Second, repeating one phrase in time with the sway anchors attention on a single target, leaving the mind less room to spiral. These mechanisms come from studies of meditative and mind-body movement broadly, not from measurements of Standing Zikr, so read this as a plausible explanation rather than a proven one (Haoran et al., 2025).
Possibly, but it has not been measured. No study has recorded heart rate or breathing during this specific standing, swaying zikr, so any slowing is inferred, not observed. The relaxed, extended out-breath of the chant may support calmer arousal, based on related meditative-movement research only (Haoran et al., 2025).
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Possibly, but this is a mechanism hypothesis rather than a recorded result. No study has measured heart rate, breathing rate, or vagal tone, the strength with which the vagus nerve helps settle heart rate and breathing after stress, during Standing Zikr, so any slowing is inferred from how the practice is performed rather than observed in it. In the wider meditative-movement literature, pairing steady rhythmic movement with focused attention and a relaxed, extended exhalation is linked with calmer states, which is the plausible route here (Haoran et al., 2025). Because that evidence is borrowed rather than specific, treat gentler settling as suggestive, not confirmed for this practice (Chen et al., 2012).
Use care. Standing and swaying upright for a while can leave some people briefly lightheaded or unsteady, an orthostatic effect from sustained upright movement that usually eases when you slow the sway or sit down. If you get dizzy easily, keep a wall or chair within reach, start small and slow, and stop or sit if the room seems to move.
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Use care. This is a practice-informed caution based on how the movement works, not an observed harm or a finding from a safety trial: no study has tested this specific standing, swaying practice for safety. The most likely issue is orthostatic lightheadedness, the brief unsteadiness that can follow sustained upright swaying, so set up near support, begin with gentle small movements at a comfortable pace, and slow down, stop, or sit if you feel floaty or off-balance. People who are pregnant, older, or prone to low blood pressure or balance and inner-ear difficulties should be especially cautious, since a stumble or fall is the main concern.
Start slow and small. Set up near a wall or sturdy chair, sway gently while repeating your phrase at an easy pace, keep the breath relaxed, and slow down or sit if you feel lightheaded. These cautions come from how the movement works rather than from safety trials; use it as a support for wellbeing, not a substitute for care.
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Start slow and small, in a clear space with a wall, sturdy chair, or another person within reach. Let gentle swaying, a comfortable exhale, and the repeated phrase settle into one easy rhythm rather than forcing speed or depth, and if the room seems to move or you feel floaty, slow the sway, stop, or sit down until steadiness returns. Because this specific standing, swaying form has not been tested directly, these cautions are drawn from how the movement works rather than from safety trials (Wijayanti et al., 2025). Treat it as a support for wellbeing alongside professional care if anxiety, low mood, or sleep problems are persistent or severe, and take extra care if you are pregnant, older, or prone to dizziness or low blood pressure.
The main difference is the movement. Standing Zikr keeps your feet planted and moves through gentle side-to-side swaying or bowing paired with spoken remembrance, while Sufi whirling turns the whole body in continuous spinning as a formal ceremony. Both grow from Sufi devotion, but whirling asks far more of balance and stamina.
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The main difference is the movement. In Standing Zikr with Movement you stay upright with your feet planted and sway, bow, or pulse gently while repeating sacred phrases such as 'La ilaha illa'llah' aloud. Sufi whirling turns the whole body in sustained spinning circles, usually within the formal ceremonial setting of an established order. Both trace to Sufi devotional tradition, but whirling demands considerably more balance and physical stamina and carries a higher risk of dizziness. This is a distinction of practice form and lineage, not a claim that either works better clinically.
Morteza Nasiri, Abbas Naboureh, Sadigheh Fayazi (2016). The effect of an islamic praise (Zikr) on postoperative anxiety of patients undergoing coronary artery bypasses graft surgery: A randomized clinical trial on Iranian Shia Muslims. https://doi.org/10.5812/cardiovascmed.41388
Rümeysa Nur Gürbüz Doğan, Hatice Bal, Süeda Nur Mermer, Fatma Betül Özçelik, Firdevs Orujova (2026). Religiously and Spiritually Adapted Interventions for Mental Health of Muslim Populations: A Systematic Review and Meta-Analysis of 16 Randomised Controlled Trials. https://doi.org/10.14395/hid.1873679
Cited in: Research, Who should use care
N W Agustina, Sri Handayani, Latri Nurjanah (2020). Effects of reading dhikr Asmaul Husna Ya Rahman and Ya Rahim against changes in the level of anxiety in the elderly. https://doi.org/10.1088/1742-6596/1517/1/012049
Gurbuz-Dogan R N, Ali A, Candy B, King M, Rümeysa Nur Gürbüz Doğan, Afia Ali (2021). The effectiveness of Sufi music for mental health outcomes. A systematic review and meta-analysis of 21 randomised trials.. https://doi.org/10.1016/j.ctim.2021.102664
Cited in: Benefits
Sufyan Anwar, Siti Maisyaroh Fitri Siregar, Teuku Alamsyah, Teuku Muliadi, Marniati Marniati, Khairunnas Khairunnas (2024). The dhikr and the mental health of the elderly in Aceh, Indonesia. https://doi.org/10.4102/hsag.v29i0.2456
Cited in: Benefits
Luo Haoran, Ding Xianming, Zhang Junyu, Xiao Ningkun (2025). Comparative effectiveness of non-pharmacological interventions on anxiety, depression, and quality of life in patients with epilepsy: a systematic review and network meta-analysis.. https://doi.org/10.3389/fpsyt.2025.1624276
Cited in: How it works, Research, What happens in the body
Lewis Catrin, Roberts Neil P, Bethell Andrew, Robertson Lindsay, Bisson Jonathan I (2018). Internet-based cognitive and behavioural therapies for post-traumatic stress disorder (PTSD) in adults.. https://doi.org/10.1002/14651858.cd011710.pub2
Cited in: Research, Who should use care
Ach. Shodiqil Hafil, Tatik Imadatus Sa’adati, Muhamad Ikhwan Bagus (2023). The Effectiveness of Islamic Psychotherapy with Zikr Asmaul Husna in Improving the Sleep Quality of Schizophrenic Clients in UPT Rehabilitasi Sosial Bina Laras Kediri. https://doi.org/10.30762/happiness.v7i2.1318
Cited in: Benefits
Kevin W. Chen, Christine C. Berger, Eric Manheimer, Darlene Forde, Jessica Magidson, Lee Dachman (2012). Meditative therapies for reducing anxiety: A systematic review and meta-analysis of randomized controlled trials. https://doi.org/10.1002/da.21964
Cited in: Benefits, Research, Use with care
Xuan Lin, Jiaxin Zheng, Qian Zhang, Youfa Li (2024). The effects of mind body exercise on anxiety: A systematic review and meta-analysis of randomized controlled trials. https://doi.org/10.1016/j.mhpa.2024.100587
Cited in: Benefits
Editorially curated. Tracks are not themselves clinically studied; evidence on the page applies to Standing Zikr with Movement as a technique.
How hard is Standing Zikr with Movement?
Standing Zikr with Movement belongs in the mid tier because it is more involved than quiet zikr, but it does not assume the full formal burden of sema.
3
Mental Effort
2 / 4
▾Emotional Depth
2 / 4
▾Physical Intensity
3 / 4
▾Prior Knowledge
2 / 4
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