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Incorporating Islamic Principles into Therapy with Muslim American Clients

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Toward a Positive Psychology of Islam and Muslims

Part of the book series: Cross-Cultural Advancements in Positive Psychology ((CAPP,volume 15))

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Abstract

The chapter discusses the versatility of Islamic teachings, focusing on terminology, worldview, and mental health. Islamic principles are aligned with specific therapeutic tools (mindfulness, meditation, and visualization) and therapeutic approaches (DBT—Dialectical Behavior Therapy and ACT—Acceptance and Commitment Therapy). Incorporating ACT into therapy with Muslim American clients is highlighted as ACT conceptualizations of intention, values, acceptance, commitment, and integration of behavioral changes are particularly relevant to Islamic perspectives. The benefits of connecting Muslims to Islamic principles and practices as pathways to healing are discussed as well as areas of concern related to the inclusion of religion and spirituality in therapeutic relationships. A sample script of a hypothetical case study/therapy session is included to illustrate how Islamic tenets and practices can be incorporated into therapeutic work with Muslim American clients.

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Notes

  1. 1.

    Autogenic training is a meditation accomplished through visualization and without the cultural elements inherent in traditional meditative practices (Luthe, 1963).

  2. 2.

    Salah consists of mandatory and additional voluntary units. The mandatory unit for the prayer at dawn (al-Fajr) is two rakahs; the midday prayer (al-Dhuhr) and later afternoon prayer (al-Asr) have four rakahs each, the sunset (al-Maghrib) prayer has three rakahs and the evening (al-Isha) prayer has four rakahs.

  3. 3.

    The Kaaba (which means “cube” in Arabic) is the holiest site in Islam and rests within the Grand Mosque of Mecca in Saudi Arabia. Muslims believe that the Kaaba was built by Abraham and his son Ishmael. While Muslims originally prayed towards Jerusalem, the direction of prayer, or qibla, was subsequently changed to the Kaaba (Hameed, 2018).

  4. 4.

    There is no difference between the term “God” in English and “Allah” in Arabic. The use of one or the other would depend on the relationship between the client and the therapist. A Muslim therapist may feel more comfortable using Allah, rather than God; however, this may be awkward for Western non-Muslim therapists who are not familiar with the Arabic language.

  5. 5.

    In the name of God, the Beneficent, the Merciful.

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    Nasreen Shah & Munir Shah

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    Nausheen Pasha-Zaidi

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Shah, N., Shah, M. (2021). Incorporating Islamic Principles into Therapy with Muslim American Clients. In: Pasha-Zaidi, N. (eds) Toward a Positive Psychology of Islam and Muslims. Cross-Cultural Advancements in Positive Psychology, vol 15. Springer, Cham. https://doi.org/10.1007/978-3-030-72606-5_11

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