The rise of mindfulness and its resonance with the Islamic tradition

Thomas, Justin; Furber, Steven W.; Grey, Ian

doi:10.1080/13674676.2017.1412410

Cited by 26 publications

(23 citation statements)

References 35 publications

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“…Despite a growing evidence base and wide-spread acceptance among the general population, there has been limited mindfulness-based research in ethnic minorities in western immigrant countries [ 22 , 23 ]. Phase 3 of this ongoing research, with its successful community engagement, high retention rate and positive outcomes, provides further support for the cultural acceptability and clinical utility of mindfulness among Arabic-speaking community members in Sydney and has demonstrated its value for Bangla speakers.…”

Section: Discussionmentioning

confidence: 99%

Effectiveness of a Community-based Group Mindfulness Program tailored for Arabic and Bangla-speaking Migrants

Blignault

Saab

Woodland

et al. 2021

Int J Ment Health Syst

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Background Migrant communities are often underserved by mainstream mental health services resulting in high rates of untreated psychological distress. This collaborative study built on evidence that mindfulness-based interventions delivered in-language and culturally tailored were acceptable and clinically effective for Arabic speakers in Australia. It aimed to establish whether a group mindfulness program produced expected outcomes under normal operational conditions, and to test its scalability and its transferability to Bangla speakers. Methods A 5-week mindfulness program was delivered to 15 Arabic-speaking and 8 Bangla-speaking groups in community settings. The mixed-methods evaluation incorporated a pre-post study. Descriptive statistics were used to summarise the socio-demographic data, group attendance and home practice. Differences in DASS 21 and K10 scores from pre to post-intervention were tested using the nonparametric sign test for paired samples (two-sided). Multiple linear regression analysis was performed to determine the effects of selected sociodemographic variables, group attendance and home practice on clinical outcomes, based on intention to treat. Content analysis was used to examine the qualitative data. Results The program attracted 168 Arabic speakers and 103 Bangla speakers aged 16 years and over, mostly women. Cultural acceptability was evident in the overall 80% completion rate, with 78% of Arabic speakers and 84% of Bangla speakers retained. Both language groups showed clinically and statistically significant improvements in mental health outcomes on the DASS21 and K10. Thirty new referrals were made to mental health services. Participant feedback emphasised the benefits for their everyday lives. All but one participant reported sharing the mindfulness skills with others. Conclusions Across multiple and diverse groups of Arabic and Bangla speakers in Sydney, the community-based group mindfulness program was shown to have high levels of cultural acceptability and relevance. It resulted in clinically and statistically significant improvements in mental health outcomes, facilitated access to mental health care and boosted mental health literacy. This innovative, low-intensity, in-language mental health intervention that was originally developed for Arabic speakers is scalable. It is also transferable—with cultural tailoring—to Bangla speakers.

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Section: Discussionmentioning

confidence: 99%

Effectiveness of a Community-based Group Mindfulness Program tailored for Arabic and Bangla-speaking Migrants

Blignault

Saab

Woodland

et al. 2021

Int J Ment Health Syst

View full text Add to dashboard Cite

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“…For example, as the majority of the participants were Muslims, we highlighted the convergence of the concept of mindfulness and prayers in Islam. In particular, we used the term “kusyu” (reflecting the idea of wholehearted prayer) to clarify the idea of presence of mind, which is the opposite of the ‘automatic pilot’ mode [ 36 ].…”

Section: Methodsmentioning

confidence: 99%

Implementation of brief dialectical behavior therapy skills training among borderline personality disorder patients in Malaysia: feasibility, acceptability, and preliminary outcomes

et al. 2021

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Aim/background Even though dialectical behavior therapy (DBT) has received substantial empirical support in treating patients with borderline personality disorder (BPD), fewer studies have evaluated whether a brief DBT skills group may be effective in improving clinical outcomes in this population. Further, less is known regarding the feasibility and outcomes of DBT beyond Euro-American contexts. This paper describes outcomes from a pilot study examining the feasibility, acceptability, and clinical outcomes following completion of a shortened, 14-week DBT skills group in a sample of Muslim-majority BPD patients in Malaysia. Methods Twenty patients were recruited from a public hospital and attended DBT skills groups in an outpatient clinic. Participants completed measures assessing psychological symptoms, self-harm behaviors, suicidal ideation, emotion regulation difficulties, self-compassion, and well-being pre- and post-intervention. Results There were significant reductions in depressive symptoms, stress, and emotion regulation difficulties, as well as increases in self-compassion and well-being from pre- to post-intervention. A trend was found for decreases in frequency and types of non-suicidal self-harm behaviors, suicidal ideation, and anxiety symptoms. Qualitative content analyses of participants’ feedback indicated that the vast majority of participants perceived a positive impact from the skills group, with mindfulness and distress tolerance being rated frequently as skills that were beneficial. Conclusion These preliminary findings suggest that DBT skills training is feasible and acceptable in a Muslim-majority, low resource clinical setting, and holds promise in improving clinical outcomes among BPD patients in Malaysia.

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“…In addition to the aforementioned shared practice, there are Islamic bridging concepts for Mindfulness training. Thomas et al (2017) identified four Islamic bridging concepts for the Mindfulness training: (a) khushū (humility and presence-ofmind during prayer), (b) devotional litanies and supplications that are performed before, during and after undertaking routine activities, (c) prophetic traditions related to anger, and (d) sabr (patience). These concepts can serve as bridges for certain mindfulness methods, such as increasing awareness, mindfulness in routine daily activities, responding rather than reacting, and acceptance.…”

Section: Mindfulness-based Interventionsmentioning

confidence: 99%

“…As the focus of the Thomas et al (2017) article was on the commonalities between mindfulness and the Islamic traditions, the aspects of mindfulness that do not resonate with the Islamic tenets were not discussed, nor was the applicability of the bridging concepts to Muslims of different religiosities or sects. Furthermore, Thomas et al (2017)…”

Section: Mindfulness-based Interventionsmentioning

confidence: 99%

How applicable are mindfulness-based interventions to Muslim clients in the U.S.?

Abdulkerim¹,

Li²

2022

Professional Psychology: Research and Practice

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This article explores how mindfulness-based interventions (MBIs) are applicable to practicing Muslims in the U.S. who are seeking mental health treatment. A close comparison of the mindfulness approach and Islamic tenets indicates that the mindfulness techniques of consciousness, mindful observation, acting with awareness, intention, acceptance, positive reframing, and cognitive reflection are applicable to practicing Muslim clients, because these techniques share core similarities with their religious coping strategies. However, some mindfulness techniques, such as accepting one’s psychological problem without judgment and drawing on one’s own wisdom to address psychological problems may be challenging for practicing Muslims due to conflicts with their religious beliefs and coping strategies. Based on the review of religious compatibility and empirical studies on the efficacy of MBIs, this article explores how MBIs can be best adapted for Muslim clients based on the clients’ religiosity and individual preference. In addition, this article includes specific religious considerations for four programs: Mindfulness-Based Stress Reduction, Mindfulness-Based Cognitive Therapy, Mindfulness-Based Relapse Prevention (MBRP), and Dialectical Behavior Therapy (DBT). With religious adaptations, MBIs can work in tandem with Muslim clients’ religious beliefs and coping strategies, and possibly increase clients’ likelihood to invest in and adhere to MBIs and effectively improve their mental health.

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The rise of mindfulness and its resonance with the Islamic tradition

Cited by 26 publications

References 35 publications

Effectiveness of a Community-based Group Mindfulness Program tailored for Arabic and Bangla-speaking Migrants

Effectiveness of a Community-based Group Mindfulness Program tailored for Arabic and Bangla-speaking Migrants

Implementation of brief dialectical behavior therapy skills training among borderline personality disorder patients in Malaysia: feasibility, acceptability, and preliminary outcomes

How applicable are mindfulness-based interventions to Muslim clients in the U.S.?

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