Toward a Positive Psychology of Islam and Muslims: Spirituality, struggle, and social justice

Acknowledgments
Disclaimer
Contents
About the Editor
Chapter 1: Introduction to the Psychology of Islam and Muslims: A Positive Psychology JIHAD
	1.1 Introduction
	1.2 Islamic Psychology and Muslim Psychology
	1.3 The Importance of Struggle in Positive Psychology
		1.3.1 Jihad al Nafs
		1.3.2 Character Strengths and Virtues in Muslim Populations
		1.3.3 Meaning, Resilience, and Growth through Struggle
	1.4 JIHAD in This Book
		1.4.1 Journeys Toward Justice
		1.4.2 Intersectional Identities
		1.4.3 Health and Healing
		1.4.4 Acceptance and Allyship
		1.4.5 Disrupting Dogma
	1.5 Conclusion
	References
Part I: Journeys Toward Justice
	Chapter 2: Socially Engaged Islam: Applying Social Psychological Principles to Social Justice, Faith-Based Activism and Altrui...
		2.1 Introduction
		2.2 Religious Edicts Supporting Socially Engaged Spirituality
		2.3 Contemporary Social and Political Activism
		2.4 Concepts of Social Justice in Islam
		2.5 Islamic Social Justice Movements
		2.6 Altruism
		2.7 Extreme Altruism Among Muslims
		2.8 Conclusion
		References
	Chapter 3: Research with Minoritized Muslim Communities
		3.1 Introduction
		3.2 Traditional vs. Positive Psychology
		3.3 WEIRD Populations as the Continuing Norm
		3.4 Culturally Responsive Research
		3.5 Mindful Research and Cultural Humility
		3.6 Resiliency Theory: Strengths-Based Research
		3.7 Recommendations for Conducting Research with Muslim American Populations
		3.8 Conclusion
		References
	Chapter 4: Afghan Refugees in Greece: Overcoming Traumatic Events and Post-Traumatic Growth
		4.1 Introduction
			4.1.1 Seeking Asylum in Greece
			4.1.2 A Brief Note on Methods
		4.2 Background on the Interlocutors
			4.2.1 Jawad
			4.2.2 Ali
			4.2.3 Hamid
		4.3 Refugees and Trauma
		4.4 Positive Transformation of Suffering
			4.4.1 Coping with Trauma
			4.4.2 Post-Traumatic Growth
		4.5 Reimagining Subjectivities
			4.5.1 Social Networks
			4.5.2 Advocacy and Refugee Support
			4.5.3 Remaking the Image of the Refugee
		4.6 Conclusion
		References
	Chapter 5: Muslim Media Psychology and Its Effects on Society: The Role of Pakistani TV Serials in Promoting Women´s Rights
		5.1 Introduction
		5.2 Positive Media Psychology
		5.3 Media and Gender
		5.4 Islamic Feminism, Strengths, and Virtues
		5.5 Feminism in Pakistan
		5.6 Positive Female Role Models in Pakistani Dramas
			5.6.1 Dhoop Kinare (1987)
			5.6.2 Nijaat (1993)
			5.6.3 Marvi (1993)
			5.6.4 Zindagi Gulzar Hai (2012)
			5.6.5 Ehd-e-Wafa (2019)
		5.7 Conclusion
		References
Part II: Intersectional Identities
	Chapter 6: Redefining the Uyghur Identity While Living Under the Chinese State
		6.1 Introduction
		6.2 China´s Interest in Retaining Xinjiang as a Part of the Nation
		6.3 Applying Identity Development Models to the Xinjiang Situation
		6.4 Ethnic Identity Formation in the Historical Context of Xinjiang
			6.4.1 1950s to 1980s: Standardizing State-Sanctioned Markers of Ethnic Identity
			6.4.2 1980s to 2000s: Ethnic Consciousness-How Uyghurs and Han Identify Themselves in Xinjiang
			6.4.3 Late 2000s: When Inequality Becomes Clear Along Ethnic Lines
		6.5 The 2017 Reveal of Mass Concentration Camps: State ``Re-Education´´ and Redefining Uyghur Identity
		6.6 Local Response and Resilience: Retaining Uyghur Identity Through Subverted Means
			6.6.1 Creating and Listening to Ethnic Music as a Form of Resistance and Expression
			6.6.2 Finding Strength and Meaning in Storytelling and Friendship
			6.6.3 Religion in as Oblique a Way as Possible
		6.7 Looking Forward
		References
	Chapter 7: Working Towards a Positive Islamic Identity for Muslim American Women
		7.1 Introduction
		7.2 Methodology
		7.3 Aaliyah: Individual Autonomy Versus Parental Choice
		7.4 Islamic Identity and Gender
		7.5 Islamic Values and Gender
		7.6 Zahra: When Islamic Social Support Dissipates
		7.7 Parental and Community Support
		7.8 Farida: Effects of Harmonious Meaning-Making Within Parent-Daughter Relationships
		7.9 Islamic Cultures and Gender Roles
		7.10 Soraiyah: Conflicting Selves Created by Conflicting Values
		7.11 Developing a 2GW PII
		7.12 Alternative Spaces for Muslim Women and LGBTQIA Muslims
		7.13 Conclusion
		References
	Chapter 8: Sexually Diverse Muslim Women Converts: Where Do They Stand?
		8.1 Introduction
		8.2 The Power of Narratives
			8.2.1 Jenn´s Story
			8.2.2 Chinara´s Story
			8.2.3 Alexis´ Story
		8.3 Decolonizing Knowledge of Islam and Muslims
		8.4 Building a Positive Personal Relationship with the Creator and Sacred Texts
		8.5 Building Communities of Sexually and Gender Diverse Muslims
		8.6 Conclusion
		References
Part III: Health and Healing
	Chapter 9: Health and Wellbeing: Bridging Secular and Islamic Worldviews
		9.1 Introduction
		9.2 Psychological Approaches to Wellbeing
		9.3 Religion/Spirituality and Wellbeing
		9.4 Islam and Wellbeing
			9.4.1 Wellbeing and Profession of Faith
			9.4.2 Wellbeing and Prayer
			9.4.3 Wellbeing and Charity
			9.4.4 Wellbeing and Fasting
			9.4.5 Wellbeing and the Hajj
		9.5 Conclusion
		References
	Chapter 10: Gratitude and Wellbeing: Cultivating Islamically-Integrated Pathways to Health and Wellness
		10.1 Introduction
		10.2 Positive Psychology Interventions and Wellbeing
		10.3 Gratitude as a Positive Psychology Intervention
		10.4 Cultural and Religious Considerations in Gratitude and Wellbeing
		10.5 Islamic Approach to Gratitude
			10.5.1 Shukr as an Islamic PPI
		10.6 Ways of Cultivating Shukr
			10.6.1 Personal and Interpersonal Gratitude Interventions
			10.6.2 Shukr Through Islamic Language and Prayer
			10.6.3 Shukr Through Supplemental Forms of Worship
			10.6.4 Shukr Through Appreciation and Service to Nature
		10.7 Additional Considerations
		10.8 Conclusion
		References
	Chapter 11: Incorporating Islamic Principles into Therapy with Muslim American Clients
		11.1 Introduction
		11.2 What Brings Muslims to Therapy?
		11.3 Western Therapies and Muslim Clients
		11.4 The Three Waves of Therapy
		11.5 Mindfulness, Meditation, and Visualization
		11.6 Dialectical Behavior Therapy (DBT)
		11.7 Acceptance and Commitment Therapy (ACT)
		11.8 Sample Case of a Muslim American Woman in Therapy
		11.9 Final Thoughts
		References
Part IV: Acceptance and Allyship
	Chapter 12: Decolonizing Muslim Same-Sex Relations: Reframing Queerness as Gender Flexibility to Build Positive Relationships ...
		12.1 Introduction
			12.1.1 A Note on Using the Term ``Queer´´
		12.2 Theoretical Framework: Boundaries and Orientalism
		12.3 Constructions of Muslim Same-Sex Relations
			12.3.1 Same-Sex Relations as Acceptable Gender Performance
			12.3.2 From Gender Performance to Sexual Orientation
			12.3.3 Same-Sexual Relations as Deviant Sexual Orientation
		12.4 Thematic Reflections
			12.4.1 Islamophobic and Xenophobic ``Othering´´ in Mainstream Queer Spaces
			12.4.2 LGBTQ Muslim Family Relations and Support
			12.4.3 Against Uniformity: Implications
		12.5 Conclusion
		References
	Chapter 13: The Heart of Autism: Building a Positive Islamic Model of Cognitive Disability
		13.1 Introduction
		13.2 Disability and Mental Illness
		13.3 Brain-Based Conditions and Stigma
			13.3.1 Supernatural Attributions
		13.4 A Strengths-Based Approach to Disability
		13.5 A Positive Islamic Model of Cognitive Disability
		13.6 Integrating Islam into ASD Therapy
			13.6.1 Challenges of Incorporating Islamic Perspectives in Therapeutic Relationships
		13.7 Conclusion
		References
	Chapter 14: Promoting Allyship Among South Asian and Arab Muslims Toward Black and Latino/a Muslims in American Islamic Centers
		14.1 Introduction
		14.2 Diversity of Muslims in the United States
		14.3 Characteristics of Islamic Centers in the US
			14.3.1 Leadership in American Mosques
		14.4 Islamophobia in the US
			14.4.1 Internalized Islamophobia
		14.5 Intersection of Race, Ethnicity, and Religion
		14.6 Unpacking Privilege and Marginalization in Muslim Spaces
		14.7 A Social Justice Approach to Allyship in Islamic Centers
			14.7.1 The Pros and Cons of Diversity and Inclusion Programs
			14.7.2 Allyship as a Virtue
		14.8 Benefits and Barriers of Allyship
		14.9 Becoming a Better Ally to Black and Latino/a Muslims
			14.9.1 Recommendations
		14.10 Conclusion
		References
Part V: Disrupting Dogma
	Chapter 15: Spiritual Assessment: Building Positive Resources for the Distressed Souls
		15.1 Spirituality and Psychology: From Thesis, Antithesis to Synthesis
		15.2 The Western Perspective of Spirituality
		15.3 Spirituality and Mental Health
		15.4 Spiritual Assessment
		15.5 Islamic Measures of Religion/Spirituality
			15.5.1 Islamic Conceptualization of Spirituality
		15.6 Operationalizing the Dimensions of Spirituality for the Multidimensional Measure of Islamic Spirituality (MMIS)
		15.7 Insights in the Process of Developing the MMIS
			15.7.1 Insight 1: Differences in Islamic and Western Conceptualizations
			15.7.2 Insight 2: Employing Sensitivity in Drafting Questions
			15.7.3 Insight 3: Multidimensionality of the Spiritual Construct
			15.7.4 Insight 4: Self-Evaluation
		15.8 The Challenges Implicit in the Process of Developing MMIS
			15.8.1 Challenge 1: Operationalizing the Islamic Spirituality
			15.8.2 Challenge 2: Distrust from Religious/Spiritual Scholars
			15.8.3 Challenge 3: Apathy Expressed by Mental Health Experts
			15.8.4 Challenge 4: Issues in the Field
		15.9 Bridging the Gap Between the Past and the Future
		References
	Chapter 16: Thoughts on the GCC National Research Context: Challenges to Developing a Local Psychology
		16.1 Introduction
		16.2 The GCC Academic Setting
		16.3 Challenges to Psychology Research in the GCC Nations
		16.4 Orientations of Higher Education Institutes
		16.5 Cultural Incompatibility of Academic Programs
		16.6 The Underuse of Research by Policymakers
		16.7 Shortcomings of Existing Research
		16.8 Research Funding
		16.9 Brain Drain
		16.10 Lack of Cross-Collegiate Academic Discussion and Dissemination
		16.11 Bias and Sensitivity to Topics and Data Dissemination
		16.12 Data Collection and Participation Culture
		16.13 Moving Forward
		References
	Chapter 17: The Contribution of Psychoanalysis to a Positive Islamic Psychology
		17.1 Introduction
		17.2 Objectivity Versus Subjectivity in Knowledge Production
		17.3 Psychoanalysis as a Deconstruction and Reconstruction of Human Experience
		17.4 Accentuating the Positives in Islamic Psychology
		17.5 Sabr as a Positive Islamic Construct
		17.6 Psychoanalysis of Sabr
		17.7 Conclusion
		References
	Chapter 18: Sufism and Jungian Psychology: Ways of Knowing and Being
		18.1 Introduction
			18.1.1 A Note on Methods of Enquiry
		18.2 Jung´s Model of the Psyche
		18.3 The Nature of the Soul in Sufism
		18.4 Comparing Sufi and Jungian Conceptualizations
			18.4.1 Wahādat al Wujud and the Jungian Process of Individuation
			18.4.2 Divine Reality and Psychic Reality: ``No God but God´´
			18.4.3 Archetypes (A´yan Thabita)
			18.4.4 The Archetypal Path
		18.5 Conclusion
		References