Religiously integrated psychotherapy with Muslim clients: From research to practice.

Abstract

In this paper, we attempt to translate empirical findings from a program of research that developed a Psychological Measure of Islamic Religiousness (PMIR) into practical clinical applications. The findings from this program of research are complemented and illuminated by findings from other empirical research and clinical work with Muslims. Our recommendations can be summarized as follows. First, clinicians should inquire directly about the place of religion in the lives of their Muslim clients. Second, mental health professionals should ask about what Islam means to their clients and educate themselves about basic Islamic beliefs and practices. Third, clinicians should help their Muslim clients draw on Islamic positive religious coping methods to deal with stressors. Fourth, we recommend that clinicians assess for religious struggles, normalize them, help clients find satisfying solutions to these struggles and, if appropriate, refer clients who struggle to a Muslim pastoral counselor or religious leader. Finally, in order to overcome stigma associated with mental health issues, mental health professionals should educate the Islamic public about psychology, psychopathology, and psychotherapy.

Stress, Religious Coping and Wellbeing in Acculturating Muslims

“…In line with the broader literature, a review of the research on Muslim mental health has advocated for the importance of religiously integrated psychotherapy when working with Muslim clients (Abu Raiya & Pargament, 2010;Hodge & Nadir, 2008). Many minority groups access mental healthcare at disproportionately low rates, yet Muslims are recognized as under-represented even relative to other ethnic and religious minorities (Cinnirella & Loewenthal, 1999;Kelly, Aridi, & Bakhtiar, 1996).…”

“…Many minority groups access mental healthcare at disproportionately low rates, yet Muslims are recognized as under-represented even relative to other ethnic and religious minorities (Cinnirella & Loewenthal, 1999;Kelly, Aridi, & Bakhtiar, 1996). A key barrier identified for Muslims is a lack of perceived 'fit' between their needs and the current services offered by healthcare providers (Abu Raiya & Pargament, 2010;Kelly et al, 1996). Nevertheless, a number of authors argue that Western-based cognitive therapy is in fact a good fit for traditional Islamic thought, drawing many parallels between Islamic teachings and core concepts of cognitive therapy (Azhar et al, 1994;Hodge & Nadir, 2008).…”

20201218

“…In order for clients to feel that the therapist respects and understands their perspective, it is important for the approach to honor the client's position of how Islam plays a role in their lives. Abu-Raiya and Pargament (2010) further explore how to integrate religion and psychotherapy for Muslim clients: As a result of their study, they make recommendations which include assessing the relative place that Islam has in life of the client, how committed they are to practicing their faith, and how the clinician's approach should reflect these varying levels of commitment. They also recommend that clinicians familiarize themselves with the beliefs and practices of the Islamic tradition as it relates to their clients' orientation, as well as to explore and incorporate "Islamic positive religious coping methods" to deal with stressors.…”

Validity and Psychometric Properties of Malay Translated Religious Orientation Scale-Revised among Malaysian Adult Samples

“…For the Muslims, Islam is a way of life. As reported by Abu Raiya (2009) and Abu Raiya and Pargament (2010), Islam is deeply embedded in the lives of most Muslims. Muslims pray in good and bad times.…”