There is a kind of pain that lives in the body, and another that lives in the mind. The first burns and throbs. The second scatters us, pulls us into worry, shame, and restless noise. Yet Allah (swt) placed in our days a repeated doorway back to wholeness: ṣalāh. Not as a ritual of motions, but as an encounter that reshapes the heart.

Allah (swt) describes the people of success as those “who have khushūʿ in their prayer.” (Qur’an 23:1–2)

It is widely narrated that ʿAlī ibn Abī Ṭālib رضي الله عنه was struck by an arrow, and that it was removed while he stood in ṣalāh. The meaning is beautiful, but we must keep adab with truth: scholars have stated they could not find a reliable source for this report about ʿAlī رضي الله عنه.

What is authentically reported is something close in meaning. In the expedition of Dhāt al Riqaʿ, an Anṣārī companion stood in prayer while guarding the Muslims. An enemy shot him with arrows, and he continued until he completed what he was reciting, then woke his companion.

So the core lesson stands on solid ground: absorbed prayer can change what we notice, what we endure, and how we respond.

Psychology uses the term “flow state” for deep absorption, when attention becomes so unified that distractions and even discomfort lose their usual grip. But ṣalāh, when done with presence, trains something higher than productivity focus. It trains khushūʿ: a focused humility before the Lord of the worlds.

The Prophet ﷺ warned that a person may finish ṣalāh with only a fraction of it truly recorded, depending on presence. (Sunan Abī Dāwūd 796)
This is not meant to crush us with perfectionism in Islam. It is meant to invite us gently into the craft of presence.

And Allah (swt) tells us that prayer is not merely expression, it is protection: “Indeed, الصلاة restrains from immorality and wrongdoing.” (Qur’an 29:45)

Modern research increasingly shows that attention can modulate pain perception. Mindfulness training and meditative attention have been associated with reduced pain ratings and distinct changes in brain activity related to pain processing.

We do not need secular language to validate what revelation already taught us. But these findings can help the modern heart understand: what we repeatedly practice, our nervous system learns. This is part of how Allah (swt) built us, through neuroplasticity. When ṣalāh is performed with care, it becomes a repeated training session for calm attention, emotional regulation, and resilience.

This is why ṣalāh can become a series of quiet “cool places” inside a heated day.

1) Breathe gently, and let the chest soften
Take slow diaphragmatic breaths, without forcing. Slow breathing practices are associated with increased parasympathetic activity and heart rate variability, which often corresponds with a calmer physiological state.

2) Ground the body, so the mind settles
Feel the feet stable in qiyām, lengthen the spine, and let the shoulders drop. When the body stops bracing, the heart finds room to turn.

3) Add a pause of stillness in rukūʿ and sujūd
Give one extra breath in rukūʿ and sujūd. Add a short dhikr. Then pause briefly before moving on. The Prophet ﷺ taught us that the servant is nearest to Allah (swt) in sujūd, so increase duʿā there. (Ṣaḥīḥ Muslim 482)

Many people carry a silent wound: overcoming shame in Islam when they feel they have fallen short. They delay prayer until they “feel worthy,” not realizing that prayer is how we return to worthiness by returning to Allah (swt). This is the difference between spiritual healing and spiritual perfectionism.

Repentance and forgiveness in Islam are not for the already pure, they are for the sincere. And ṣalāh is among the greatest trainings in hope and humility in Islam: we stand as we are, and we ask Allah (swt) to make us better.

If you are struggling with mental health and Islam, remember: ṣalāh is not a substitute for clinical care when needed, but it is a profound anchor. It reorients meaning, interrupts spirals, and teaches the heart to return to the Most Merciful.

1) What is khushūʿ in ṣalāh, and why does it matter?
Khushūʿ is focused humility before Allah (swt). The Qur’an ties it to true success (Qur’an 23:1–2).

2) Is the story of ʿAlī رضي الله عنه and the arrow authentic?
It is widely shared, but scholars have stated they could not find a reliable source for it. A similar meaning is supported by authentic reports of companions remaining in prayer despite arrows.

3) How do I avoid perfectionism in Islam when trying to improve khushūʿ?
Aim for sincerity and small consistency, not flawless feelings. The Prophet ﷺ taught that only portions of prayer may be recorded based on presence, which invites growth, not despair.

4) How does ṣalāh relate to mental health and Islam?
Ṣalāh provides meaning, rhythm, and nervous system regulation. Research on mindful attention and slow breathing supports how attention and physiology can shift toward calm.

5) How can I overcome shame in Islam after falling into sin?
Return through repentance and forgiveness in Islam. Pray, seek Allah (swt), and do not let shame become a barrier to worship. Ṣalāh trains hope and humility by design.