Table 2.

Synopsis of ITH intervention.

Islamic Trauma Healing Session Structure: Session 1: Faith During Hard Times Prophet Job (Ayyub) Session 2: Trials Build Strength Prophet Joseph (Yusuf) Session 3: Overcoming Fear Prophet Moses (Musa) Session 4: Redemption of Self and Others Prophet Jonah (Yoonus) Session 5: Faith, Courage, and Hope for the Future Prophet Abraham (Ibraheem); Session 6: Reconciliation Prophet Muhammad [صلى الله عليه وسلم]. Prophet Narratives and Group Discussion: Prophet narratives are brief synopses of a particular prophet's life, including verses from the Qur'an, who has gone through some form of difficult or traumatic life events. Cognitive restructuring-related group questions follow the narrative, mirroring the theme for the session. Prophet narrative content and questions shift from the presence and purpose of suffering to healing and reconciliation for oneself, others, and the larger community. Prophet narratives are read aloud (5–10 min) by the group leaders. Following each narrative are questions to facilitate a group discussion related to the theme. The themes form an arch, moving from suffering to healing to growth following trauma. Turning to Allah in Dua and Group Discussion: From sessions 2–6, participants are asked to spend time in individual dua (i.e., informal prayer), turning to Allah about their trauma. In the first session, group leaders provide a rationale for turning to Allah. In the second session, this rationale is repeated, including instructions about how to select a trauma memory, and an example dua provided. Turning to Allah is conducted individually for approximately 15–20 min. Content shifts from what happened, turning to Allah about feelings and thoughts experienced during the trauma, to turning to Allah about the hardest parts, to finally thanking and praising Allah for the experience of what he or she has learned through the trauma and through turning to Allah about it. Following individual dua are questions to facilitate a group discussion related to the theme. Participants are encouraged to talk in the group about their experience while turning to Allah but not to directly share their traumatic experiences with the group. Similarly, the content of the turning to Allah forms an arch from initially approaching the trauma memory to approaching the hardest parts of the memory to at the end shifting the meaning of the memory to have positive or growth elements to it.