When was the last time you looked at your work—or yourself—and thought, “It’s good enough”?

For many of us, that’s a rare admission. The drive to be perfect—at work, at home, in our faith—can feel as constant as our heartbeat. But beneath the glossy surface of achievement lies a quiet exhaustion, one that’s become all too familiar in our modern world.

Psychologist Thomas Curran calls this relentless striving “the perfection trap.” In his recent book, he describes how social media, workplace competition, and even our closest relationships can quietly nudge us toward impossibly high standards. It’s no wonder that so many of us wind up feeling anxious, burned out, or never quite satisfied.

But is perfection really the goal? Or is there something richer to be found in embracing our imperfections? As it turns out, both modern psychology and timeless prophetic wisdom offer a gentler answer—one rooted in sincerity, compassion, and the courage to accept “good enough.” In this article, we’ll explore what it means to step out of the perfection trap, drawing insight from psychologists, celebrities, and the teachings of the prophets.

The Perfection Trap

In The Perfection Trap, Thomas Curran doesn’t just study perfectionism—he’s lived it. He describes himself as a “recovering perfectionist,” someone who spent years chasing unattainable standards and feeling the sting of falling short. For Curran, perfectionism isn’t about striving for excellence; it’s a mindset rooted in a constant sense of “not enough.”

Curran breaks down perfectionism into three forms from the Multidimensional Perfection Scale (Hewitt & Flett, 1991): self-oriented (demanding perfection from ourselves), other-oriented (expecting it from those around us), and socially prescribed (feeling pressure from the world to be flawless). It’s this last one—socially prescribed perfectionism—that’s spreading most rapidly, especially among young people in places like the UK, US, and Canada. Social media, academic pressure, and a culture that links self-worth to achievement have created a breeding ground for shame and self-sabotage. Many perfectionists, Curran notes, would rather hide their flaws than risk failing at something new.

He shares his own story of sacrificing relationships and well-being in the name of academic success, only to realize how empty that “victory” felt. In contrast, he remembers his grandfather—a woodworker whose joy came from the craft itself, not from anyone’s applause. High standards, Curran suggests, don’t have to be tangled up with anxiety or insecurity.

Perfectionism isn’t just a personal struggle. Curran points to wider forces—like the endless competition fostered by capitalism and the highlight reels of social media—that make it easy to forget our humanity. Some of his proposed solutions, like rethinking society’s obsession with growth, spark debate. But his everyday advice is more accessible: set realistic goals, practice self-compassion, and, above all, make time for the people and experiences that truly matter.

Insights from psychology

Curran’s observations aren’t isolated; they’re echoed in the wider world of psychology. Researchers Gordon Flett and Paul Hewitt, who have spent decades studying perfectionism, have found that the pressure to appear flawless—especially when it comes from society at large—often goes hand in hand with anxiety and depression, no matter where you live.

But there’s hope in the research, too. A recent study on resilience suggests that habits like mindfulness and self-compassion can actually soften perfectionism’s grip. When people learn to accept themselves—flaws and all—they become more resilient in the face of setbacks. Kristin Neff, a leading voice in self-compassion research, puts it simply: when we treat ourselves with kindness during moments of failure, we start to break free from the impossible standards perfectionism sets.

All these findings point in the same direction as Curran’s work: overcoming perfectionism isn’t just about changing our own habits. It also means challenging the broader social forces—like social media comparisons and relentless economic pressures—that feed our fear of not measuring up.

Celebrity examples of perfectionism

You don’t have to look far to see how perfectionism plays out in the public eye. Take Steve Jobs, for example. The visionary behind Apple was famous—sometimes infamous—for his obsession with getting every detail just right. His relentless pursuit of perfection led him to delay the launch of the original Macintosh by more than three years, determined that even the hidden parts of the computer should be beautiful. This drive sparked innovation but also came at a cost, straining relationships and pushing his team to the edge. But even Jobs learned to let go, at least a little. As Apple grew, he began to trust others with his vision, delegating more and focusing on what really mattered. That shift—trading perfection for progress—helped Apple reach millions and echoes what psychologists like Curran now recommend: set realistic goals and avoid the burnout that comes with doing it all yourself.

The music world offers its own lessons. Pop star Ariana Grande has spoken candidly about the pressure to maintain a flawless image, especially under the spotlight of fame. After the tragic Manchester bombing in 2017, Grande’s perfectionist streak made her anxiety and PTSD even harder to bear. Yet, she found healing not in more achievement, but in gentleness—with herself and with her fans. Through her music and messages, she now encourages others to embrace their imperfections and practice self-compassion, a message that aligns perfectly with Curran’s call to value inner worth over chasing external approval.

Prophetic guidance

Modern psychology reminds us of the dangers of perfectionism, but this wisdom is not new. Long before today’s research, the teachings of Prophet Muhammad, Moses, and Jesus, peace be upon them, offered a spiritual antidote. Their lives and words emphasize humility, trust in God, and compassion, guiding us gently away from the trap of unattainable standards.

Humility and moderation

In the Islamic tradition, Prophet Muhammad (peace be upon him) is honored as al-Insan al-Kamil—the perfect human. Yet, his perfection was not about flawless performance, but about moral excellence, humility, and trust in God (tawakkul). The Qur’an highlights this sincerity:
“Say: ‘My prayer, my sacrifice, my living, and my dying are for God, the Lord of the worlds’” (6:162).

Prophet Muhammad taught that faith is meant to bring ease, not hardship:
“The religion is ease, and whoever makes the religion hard for himself will be overcome by it” (Sahih al-Bukhari, Book 2, Hadith 38).

His life offers many examples—when faced with rejection in Mecca, he trusted in God’s plan and found a new beginning in Medina (Qur’an 3:33). When a companion pushed himself too hard in worship, the Prophet reminded him, “Your body has a right over you” (Sahih al-Bukhari, Book 31, Hadith 187), gently encouraging balance and moderation.

Interestingly, what the Prophet modeled centuries ago now finds support in modern research: a 2023 SpringerLink study notes that trusting in God’s plan (tawakkul) can foster resilience and well-being, aligning closely with what psychologists today call self-compassion. His message remains clear: focus on intention and balance, not on flawless outcomes.

Embracing fallibility

Prophet Moses, peace be upon him, shows us the value of accepting our human limitations. Both the Qur’an and the Torah recount moments when Moses struggled: his accidental killing of an Egyptian (Qur’an 28:15–21), and his prayer for his speech to be more fluent (Exodus 4:10; Qur’an 20:25–28). Yet, God reassured him, “I will be with your mouth” (Exodus 4:12), a reminder that divine support carries us where perfection cannot. At the shores of the Red Sea, Moses chose trust over self-reliance (Qur’an 26:62), embracing his vulnerability.

Modern writers compare Moses and Muhammad’s reliance on divine guidance, not personal perfection (WhyIslam.org). Moses’s willingness to acknowledge mistakes and seek forgiveness (Qur’an 28:16) mirrors what psychologists call “radical acceptance,” a key ingredient for spiritual and emotional growth.

Compassion over perfection

Jesus’s life and teachings consistently prioritized compassion and spiritual sincerity over the impossible pursuit of flawlessness. According to the scriptures, his miracles relied not on personal perfection, but on trust in God’s power (Qur’an 3:49). When Jesus called on his followers to “be perfect” (Matthew 5:48), his words pointed toward a complete love—a wholeness of heart—rather than unattainable performance.

He often challenged those around him, especially the Pharisees, for focusing too much on ritual and outward appearances (Matthew 23:25). Instead, he encouraged sincerity, kindness, and a deeper connection to the Divine. One of the most poignant examples of this is when he showed mercy to a woman condemned by others, telling her, “Neither do I condemn you. Go now and leave your life of sin” (John 8:11). In this moment, Jesus emphasized growth, forgiveness, and the hope of starting anew.

A 2019 OverviewBible article highlights how Jesus’s message was rooted in repentance and realignment with the Divine—an approach that resonates with Curran’s emphasis on inner worth over external perfection. In the end, Jesus’s teachings encourage us to put love and faith at the center of our lives, inviting us to let go of perfectionism and embrace sincere, compassionate growth.

Conclusion

The Perfection Trap and related research make it clear: perfectionism can quietly erode our happiness, filling our lives with anxiety and self-doubt. Yet, the timeless teachings of Muhammad, Moses, and Jesus (peace be upon them) offer us another way forward. Muhammad’s trust in God and gentle moderation, Moses’s ability to accept his own mistakes, and Jesus’s focus on compassion all echo what psychologists like Curran are finding today—that self-compassion and realistic expectations can set us free from the need to be flawless.

By weaving together prophetic wisdom and contemporary psychological insights, we are invited to let go of impossible standards and to embrace “good enough.” In doing so, we make space for sincerity, growth, and genuine relationships—the things that truly bring meaning to our lives.

Recommendations from Prophetic wisdom

• Sincerity and Intention (Muhammad): Focus on sincere effort, as actions are judged by intentions (Sahih al-Bukhari, Book 1, Hadith 1). Set realistic goals, as Curran suggests, and trust in divine mercy.
• Accept Fallibility (Moses): Acknowledge mistakes and seek forgiveness, as Moses did (Quran 28:16), embracing Curran’s idea of radical acceptance.
• Prioritize Compassion (Jesus): Focus on love and mercy, as Jesus taught (Luke 10:25-37), aligning with Curran’s call to value relationships over perfection.
• Balance and Moderation: Integrate Muhammad’s moderation with Curran’s strategies, like limiting overwork to preserve well-being, as Jobs did through delegation.
• Community Support: Build supportive communities, as Muhammad did, to counter perfectionism’s isolation, complementing Grande’s public advocacy for self-acceptance.

References

• Curran, T. (2023). The Perfection Trap: Embracing the Power of Good Enough. Scribner.
• Flett, G. L., & Hewitt, P. L. (2019). Perfectionism and psychological distress: A review. Journal of Clinical Psychology, 75(9), 1453-1472.
• Neff, K. D. (2020). Self-compassion: Theory, practice, and future directions. Annual Review of Psychology, 71, 47-68.
• Isaacson, W. (2011). Steve Jobs. Simon & Schuster.
• Billboard (2018). Ariana Grande opens up about Manchester bombing. Retrieved from billboard.com.
• Quran, translated by Saheeh International.
• Sahih al-Bukhari, translated by M. M. Khan.
• The Holy Bible, New International Version.
• Albatnuni, M., & Koszycki, D. (2023). Spiritual coping and resilience in Muslims. SpringerLink.
• WhyIslam.org (2025). Moses and Muhammad: A Comparative Analysis.
• OverviewBible (2019). The Beginner’s Guide to the Prophets in the Bible.
• Yaqeen Institute (2017). The Character of Prophet Muhammad.

“Do you not see how God strikes a parable of a good word: (a good word is) like a good tree its roots holding firm (in the ground) and its branches in heaven. It yields its fruit in every season due by its Lord’s leave. So God strikes parables for human beings, in order that they may reflect on them and infer the necessary lessons. And the parable of a corrupt word is that of a corrupt tree uprooted from upon the earth, having no constancy.” (Ibrahim 24-26)

Daily, we communicate with others and sometimes talk to ourselves (self-talk). In these actions, we can pick words that might be interpreted negatively or positively by other parties. We might be more optimistic or pessimistic in our relationship with others and ourselves. Yet, it is critical to understand how your choice of communication style will influence not only others but also yourself. In these communications, we use words to shape our thoughts, influencing our actions and emotions. We all experience how positive words might uplift and inspire us. On the other hand, negative words might harm our emotions, psychology, and even our physical body.

In their book titled Words Can Change Your Brain, Dr. Andrew Newberg, a neuroscientist at Thomas Jefferson University, and Mark Robert Waldman, a communications expert, state that “a single word has the power to influence the expression of genes that regulate physical and emotional stress.” Using negative words can evoke strong emotional responses. When we hear or read negative words, such as “failure,” “disappointment,” or “hopeless,” our emotional state can quickly shift from optimism to despair. Negative language potentially causes a climate of fear, anxiety, and sadness, leading to emotional distress and decreased overall well-being [1]. Furthermore, the use of negative words also result in self-doubt and lower self-esteem, thereby hindering  personal growth, resilience, and our ability to achieve our goals.

The experimental study called “Do words hurt?” [2] showed that negative words release stress and anxiety-inducing hormones. Other research also showed that when we repeatedly hear negative words, our cognitive processes become attuned to negative thinking patterns. This negativity bias can distort our perception of reality, making us more likely to focus on the negative aspects of situations while disregarding the positive. Over time, this can lead to a pessimistic worldview, feelings of worthlessness, making it difficult to find joy, hope, and optimism in life.

Negative words also affect our mental health. Whether spoken by others or directed inwardly as self-talk, they can harm our sense of self-worth, contribute to anxiety and depression, and impede our overall psychological well-being. In the case of depression, negative words can deepen the sense of despair and contribute to a negative worldview. Continuous exposure to negative language can reinforce feelings of sadness, drain motivation, and hinder the ability to find joy or meaning in life. At this point, it is essential to highlight that these negative words might come from different sources, such as your interaction with friends, co-workers, family members, and most importantly, your exposure to social media.

Now we should talk about two important concepts: self-talk and pessimism. Self-talk, or, internal dialogue, plays an essential role in our health. The words we speak to ourselves, whether positive or negative, significantly impact our well-being. Negative self-talk can cause a toxic internal environment, leading to a vicious cycle of negative emotions and self-perception. A study found a significant association between increased levels of anxiety and negative self-talk in children [3]. Ultimately, negative words, whether spoken, heard, or thought, not only cause situational stress, but also contribute to long-term anxiety. On the other hand, pessimism causes mental and physical health problems as well as contributes to stress. Pessimism can hinder people’s ability to cope with life challenges and can strain relationships with others by causing a constant negative atmosphere.

Finally, our physical health is also affected by negative words and language. Research has shown that chronic exposure to negative language can lead to increased long-term stress levels, compromised immune function, and cardiovascular problems [4]. When we encounter negative words, our bodies react by releasing stress hormones like cortisol. Prolonged exposure to cortisol can weaken the immune system, making us more susceptible to illnesses. Furthermore, it can disrupt our sleep patterns, impair digestion, and even contribute to weight gain. The mind-body connection is a powerful phenomenon, and negative words can disrupt this delicate balance, ultimately affecting our overall health.

Insights from religion

One of religion’s primary teachings and goals is to guide people to be good humans by attaining the best character. That is why religion takes a holistic approach and emphasizes the interconnectedness of the mind and body at both the individual and societal level. Abrahamic religions underline the power of the spoken word and its potential to shape reality. In the Bible, specifically in the book of Proverbs, it is written, “Death and life are in the power of the tongue, and those who love it will eat its fruits” (Proverbs 18:21). This verse underscores the profound impact of our words on our lives and those around us. Negative statements, such as harsh criticism, insults, or cursing, can potentially harm the recipient and the speaker. For instance, the teachings of Islam tell believers to avoid gossip and slander, recognizing that such behaviors not only harm the target but also affect the mental state of the speaker. Judaism also teaches the importance of “Shalom” or peace and well-being, so living in harmony with others and avoiding negative speech can contribute to peaceful societies.

In the Islamic tradition, the Qur’an and the Prophet’s tradition emphasize the significance of using positive language and caution against the harmful effects of negative words. “Tell My believing servants to say only what is best. Satan certainly seeks to sow discord among them. Satan is indeed a sworn enemy to humankind” (Qur’an, Isra 53). God encourages believers to speak in a manner that promotes harmony, compassion, and empathy. Negative words, on the other hand, foster discord, hurt, and, lead to emotional distress and strain on relationships. The following hadith also highlights the importance of using kind and gentle words in our interactions. Prophet Muhammad (peace be upon him) exemplified the power of positive speech, emphasizing the impact of kind words on emotional well-being. He stated, “Verily, God is gentle, and He loves gentleness. He rewards for gentleness what is not granted for harshness, and He does not reward anything else like it” (Muslim 2593). He also stated, “The believer does not insult others, he does not curse others, he is not vulgar, and he is not shameless” (Tirmidhi 1977).

Negative words can disrupt the delicate balance of the human body, leading to stress, anxiety, and even physical ailments. Prophet Muhammad (peace be upon him) emphasized the importance of guarding one’s speech, stating, “Whoever believes in God and the Last Day should speak good or remain silent” (Bukhari 6136). This wisdom highlights the importance of a positive mindset, refraining from negative self-talk, and promoting uplifting language in our interactions. Finally, the Qur’an offers guidance to individuals experiencing emotional distress. It encourages seeking comfort in prayer, remembrance of God, and connecting with positive and supportive individuals: “Those who have believed and whose hearts find rest and contentment in remembrance of, and whole-hearted devotion, to God. Be aware that it is remembrance of and whole-hearted devotion to God that hearts find rest and contentment” (Rad 28). These practices and avoiding negative words can significantly improve mental well-being and foster a positive psychological state.

The remedy

Understanding the detrimental effects of negative words emphasizes the significance of cultivating a positive linguistic environment. Positive language can uplift our spirits, inspire us to achieve our goals, and foster healthier relationships. Using positive words can pave the way for a more optimistic outlook, boost self-esteem, and enhance overall well-being. Practicing positive self-talk is particularly crucial. Replacing self-criticism and negative inner dialogue with positive affirmations can transform our mindset and improve our mental health.

Fostering positive language in our interactions can contribute to the establishment of a supportive and nurturing environment, thereby fostering stronger social connections and enhanced mental and emotional well-being. It is imperative to surround ourselves with supportive individuals who uplift us and promote positive communication. By choosing our social circle wisely, we can fashion a space that nurtures our mental health and well-being.

In the Abrahamic religions of Judaism, Christianity, and Islam, the use of negative words and pessimism is discouraged, as they are seen as counterproductive and potentially harmful to individuals and society. These traditions emphasize the power of words and encourage the use of honest, constructive, and kind language. Criticism is welcomed for improvement and growth, but pessimism is viewed as a lack of faith and hope in God’s plan. Islam emphasizes cultivating positive speech, which contributes to emotional well-being, physical health, and psychological balance. We should choose our words wisely, avoid negativity, and spread peace and harmony in our interactions with others to benefit ourselves and society. To conclude, let us end with a verse from the Quran serving as a comprehensive guiding principle: “Goodness and evil can never be equal. Repel evil with what is better (or best). Then see: the one between whom and you there was enmity has become a bosom friend (Fussilat 34).

References

• https://treehouserecovery.com/addiction-blog/the-impact-of-negative-language/
• Richter, M., Eck, J., Straube, T., Miltner, W. H., & Weiss, T. (2010). Do words hurt? Brain activation during the processing of pain-related words. Pain, 148(2), 198-205.
• Lodge, J., Harte, D. K., & Tripp, G. (1998). Children’s self-talk under conditions of mild anxiety. Journal of anxiety disorders, 12(2), 153-176.
• Dhabhar, F. S. (2014). Effects of stress on immune function: the good, the bad, and the beautiful. Immunologic research, 58, 193-210.

A day thinking about what could happen, should happen, or what might have been is a day missed. #mindfulmoments
@Headspace

Think of the present hour; your power of patient endurance is enough for this hour. Mobilize all your strength for [it], and think of divine mercy, reward in the hereafter, and how your brief and transient life is being transformed into a long and eternal form.
Said Nursi

Is it not surprising how a 2020 @Headpsace tweet on carpe diem and a 20^th century Islamic scholar’s quote correspondingly focus on the present? Furthermore, both Headspace and Said Nursi stress the importance of moment-to-moment mindful attention, a part of mindfulness-based mental health intervention which is highly effective for anxiety. As a Muslim counselor in training, I have noticed correlations between certain Islamic practices and values advised in the the Quran and the Prophetic tradition, the Western Psychological Theory of Cognitive Behavior Therapy (CBT), and Mindfulness Based Cognitive Therapy (MBCT) inspired by Chinese spiritual practices. These correlations suggest that utilizing spiritually integrative approaches in therapy can provide fruitful therapeutic results with Muslim clients.

Though research on Islamic Psychotherapy and incorporating Islamic principles into Western Psychotherapy to better counsel Muslim clients has grown over the past years, there is very little focus on counseling Muslim adolescents. Expanding the counseling literature to include interventions that focus specifically on Muslim adolescents’ mental health can help counselors increase their awareness, knowledge, and competence to better support this population. This article explores the existing literature on Muslim adolescents and mental health counseling and highlights the use of psychoeducation when using innovative and integrative therapeutic practices to help Muslim youth cope with mental health issues.

A High-Risk Group for Mental Health Issues: Muslim-American Adolescents

According to the Pew Research Center (2020), the 3.45 million Muslims living in the United States make up about 1.1% of the population. Almost half of Muslims (48%) have experienced discrimination during the past year; this number used to be 43% in 2011, and 40% in 2007 (“U.S. Muslims Concerned”). Following the 2016 Presidential Election, Council on American-Islamic Relations reported hate crimes in the U.S. rising 91% in the first half of 2017 compared to 2016 (APA, 2020). FBI’s (2020) “2019 Hate Crime Statistics Report” indicates that 13.2% of hate crime victims were of anti-Islamic (Muslim) bias. As these statistics demonstrate, factors such as discrimination, bullying, profiling, Islamophobia, and hostility that Muslims face put them at risk for mental health problems. Muslims in the United States most commonly face depression and anxiety along with other psychological troubles (Herzig, 2016, p. 14).

One-third of Muslim-Americans in the U.S. are under the age of 30, making them the youngest faith group in the country (APA, 2020). Research alarmingly shows that challenges in integration, vulnerability to Islamophobia, and religious discrimination put Muslim youth at an even higher risk for mental distress (Samari, 2016, p. 1922). 42% of Muslim students in K-12 schools are victims of faith-based bullying and “the younger the age of exposure to harassment, the greater the likelihood of developing depression, anxiety, and post-traumatic distress” (APA, 2020). Acculturative stress leads to cases of withdrawal, anxiety, and depression among Muslim adolescents, affecting girls more specifically (Goforth et al., 2016, p. 205). A group of young adult American-born Muslims were asked about whether they perceived presence of anxiety in peers, to which 64% replied yes. However, only 20% had knowledge of their peers seeking treatment, most probably due to stigma around receiving mental health care (Herzig, 2016, p. 33). Nevertheless, researchers have found that though stigma negatively impacts active coping in Muslim-American youth, religious coping is positively correlated with active coping strategies. As such, they argue that effectively working with Muslim-Americans require counselors to maintain “religion as a central consideration in the counseling process to promote recovery” (p. 34). Despite such a clear picture of an adolescent group at risk for mental health issues and guidelines on how professionals can help them, very little research has been conducted on bringing religion and spirituality into counseling when working with Muslim-American youth.

CBT and Mindfulness from an Islamic Perspective

Cognitive Behavior Therapy is one of the most clinically proven and effective therapeutic models in treating different psychological conditions, most specifically stress and anxiety. Belonging to the third wave of CBT, mindfulness-based therapy is also a promising intervention for treating anxiety and mood problems in clinical populations (Hoffman et al., 2010). Research on using CBT with adolescents is not scarce, compared to the very few works published specifically on how MBCT can be used with the same population Shorey et al. (2015), conducted a study on the relation between moment-to-moment mindful attention and anxiety among young adults in substance use treatment. Moment-to-moment attention, one facet of mindfulness, is defined as “sustaining attention to what occurs in the present moment of daily life (p. 374). They found that moment-to-moment mindful attention was affected by panic and generalized anxiety (p. 376). As a result, the authors suggest moment-to-moment mindfulness practices with clients who cope with such problems.

One area of knowledge missing from Western Psychotherapy curriculum and practice is the Islamic tradition of Cognitive Restructuring (Islamic cognitive behavior therapy) which predates Albert Ellis (1962) and Aaron Beck (1976). Abu Zayd Ahmed ibn Sahl Balkhi (al Balkhi) was a ninth century psychologist, who was the first to suggest cognitive approaches for anxiety and mood disorders, focusing on “how to eliminate emotional disorders by simply concentrating on changing one’s inner thinking and irrational beliefs” and using therapeutic techniques such as relaxation, desensitization, rational cognitive therapy, and psycho-spiritual religious cognitive approach (Rassool, 2016, p. 143). In addition to the rich Islamic tradition of mental health wellness practices, daily mindfulness rituals and mindfulness values Muslims are familiar with, such as gratitude (shukr) and acceptance (tawakkul), can all be sources of healing for Muslim clients who are seeking therapy. As counselors, it is up to us as culturally competent professionals to increase our knowledge on how we can facilitate such healing.

Importance of Integrating Islamic Values and Practices to the Therapeutic Process

Though there have been works published on Islamically focused CBT, minimal research exists on specific integration models of Islamic based mindfulness practices into the counseling process. Dr. Abdallah Rothman, Executive Director of the International Association of Islamic Psychology and an LPC working at the intersection of Islamic spirituality and mental health practice, detailed how Islamic worldview can be practically and effectively integrated into psychotherapy. He (2018) noted, “I do not consider what I do as an integration of Islam into psychotherapy as much as I consider my practice of psychotherapy as a translation of concepts relating to the soul and to the healing from the Islamic tradition into the language of psychology within a therapeutic process” (p. 30). Though Rothman practices Islamic psychology himself, his techniques can be used with Muslim clients even if the counselor belongs to a different theoretical orientation. The interventions he describes include centering meditation exercises that focus on heart, tawbah and istighfar (asking for forgiveness and purification of heart from God), dhikr (remembrance) and prayers as relaxation homework assignments, and muraqaba/tafakkur (Islamic “meditation” where the focus is connecting with God).

Dr. Fyeqa Sheik (2018) authored the only article focusing specifically on utilizing an integrative psychotherapy approach when working with Muslim adolescents and children. Contrary to Rothman, Sheik’s therapeutic approach is “an integrative one in which the conceptualization and treatment are based on a Western psychotherapy approach with Islamic principles integrated into the treatment” (p. 223). Though Sheikh lists some points of conflict between CBT and Muslim’s religious worldview, she argues that CBT can be modified to be congruent within an Islamic framework (p. 215). Since religiously integrated CBT has already proven to be an effective tool for clients with anxiety (Vahidid-Motlagh & Kajbaf, 2011), creating Islamically based CBT interventions for Muslim clients can be highly effective. Some techniques Sheikh provides include modifying traditional CBT statements in an Islamic perspective, performing dua (supplication) to improve well-being, and salah (prayer) which helps focus one’s attention solely on the actions of salah rather than other wordy matters, similar to mindfulness techniques that help individuals be more conscious in the present moment (Sheikh, 2018, p. 216-219).

Considerations and Conclusion: Psychoeducation and Further Research

Other than what Drs. Rothman and Sheikh’s provide, the counseling literature lacks any other research on how therapists can use innovative and integrative interventions to help the Muslim youth in their wellness journey. More research is essential on the effectiveness of different techniques that can be modified and adapted when working specifically with Muslim adolescents and whether Islamically integrated psychotherapy proves to be fruitful with them. What can be key to aiding young Muslim clients’ wellness is to use psychoeducation within therapy sessions to highlight how many of the daily Islamic practices that they are already used to are, in essence, mindfulness-based practices that can help them cope with stress, anxiety, and other mental health issues. Personally, I plan to conduct quantitative and qualitive research studies on Muslim adolescent awareness about Islamic mindfulness practices and coping with anxiety. What must be kept in mind for these studies and interventions is the diversity of the Muslim population and individuality of clients’ levels of religious practice spirituality, even if they belong to the same religion.

In the recent years, Islamic scholars and Muslim mental health counselors have increasingly been calling attention to the healing qualities of mindfulness within an Islamic tradition. The first Islamic guided meditation application, Sabr (patience) came out in August 2020. It includes guided meditation sessions through an Islamic lens by Muslim therapists and professionals, spiritually uplifting courses, prayers, Quran recitations, and courses on many topics including gratitude, patience, purification of the heart, having hope, reducing anxiety, mindfulness, forgiveness, and more. Sabr has more than eleven thousand followers on social media, highlighting the popularity of Islamically focused wellness practices. Yaqeen Institute (2017) has published an in-depth infographic and article, “How to Be a Mindful Muslim: An Exercise in Islamic Meditation.” To better help Muslim adolescents cope with different mental health issues through therapy, counselors need to first increase their cultural knowledge and competence about Islamic practices that can be incorporated into therapy sessions, and then use psychoeducation to increase client awareness on how their religion, which can be a source of distress in the United States due to discrimination and racism, can also be their source of healing.

References

• American Psychological Association. (2020). Stress & trauma toolkit for treating Muslims in a changing political and social environment. psychiatry.org. https://www.psychiatry.org/psychiatrists/cultural-competency/education/stress-and-trauma/muslims.
• Federal Bureau of Investigation. (Fall 2020). Uniform Crime Report Hate Crime Statistics, 2019. U.S. Department of Justice, Federal Bureau of Investigation. https://ucr.fbi.gov/hate-crime/2019/topic-pages/victims.pdf
• Goforth, A. N., Pham, A. V., Chun, H., Castro-Olivo, S. M., & Yosai, E. R. (2016). Association of Acculturative Stress, Islamic Practices, and Internalizing Symptoms among Arab American Adolescents. School Psychology Quarterly, 31(2), 198–212.
• Herzig, B. (2016). (rep.). Young adult American-born Muslims and mental health: an exploration of attitudes, Challenges, and Needs (pp. 1–52). Keene, NH: Institute for Social Policy and Understanding.
• Hofmann, S. G., Sawyer, A. T., Witt, A. A., & Oh, D. (2010). The effect of mindfulness-based therapy on anxiety and depression: A Meta-Analytic Review. Journal of Consulting and Clinical Psychology, 78(2), 169–183.
• Pew Research Center. (2020, May 30). S. Muslims concerned about their place in society, but continue to believe in the American dream. Pew Research Center’s Religion & Public Life Project. https://www.pewforum.org/2017/07/26/findings-from-pew-research-centers-2017-survey-of-us-muslims/.
• Rassool, G. H. (2016). Islamic counselling: an introduction to theory and practice. Routledge.
• Rothman, A. (2018). An Islamic theoretical orientation to psychotherapy. In C. Y. Al-Karam (Ed.), Islamically integrated psychotherapy: Uniting faith and professional practice. (pp. 25–56). Templeton Press.
• Samari, G. (2016). Islamophobia and Public Health in the United States. American Journal of Public Health, 106(11), 1920–1925. https://doi-org.ezproxy.montclair.edu/10.2105/AJPH.2016.303374
• Sheikh, F. (2018). Marrying Islamic principles with Western psychotherapy for children and adolescents: Successes and challenges. In C. Y. Al-Karam (Ed.), Islamically integrated psychotherapy: Uniting faith and professional practice. (pp. 208–228). Templeton Press.
• Shorey, R. C., Anderson, S., Lookatch, S., Moore, T. M., & Stuart, G. L. (2015). The relation between moment-to-moment mindful attention and anxiety among young adults in substance use treatment. Substance Abuse, 36(3), 374–379. https://doi-org.ezproxy.montclair.edu/10.1080/08897077.2014.935841
• Vahidid-Motlagh, L., & Kajbaf, M. B. (2011). The effectiveness of cognitive behavioral and religious cognitive therapy on anxiety in students. Journal of Behavioral Sciences, 5(3), 195-201.