Religiously Integrated Cognitive Behavioral Group Therapy for Generalized Anxiety Disorder
Phase: NA
Conditions: Anxiety Disorder (Panic Disorder or GAD), Well Being
Sponsor: Ibn Haldun University

RELIGIOUSLY INTEGRATED COGNITIVE BEHAVIORAL GROUP THERAPY STUDY 
PROTOCOL 22.02.2024 
 
 
Intervent'on 
sess'on 
Process 
Target Outcome  
Sess'on 1: 
Introduct'on 
The session started with the group leader and participants introducing 
themselves to each other. The intervention’s theoretical basis (CBT and R-
CBT) was outlined. Participants were informed about generalized anxiety 
disorder (GAD) symptoms, coping strategies, spiritual resources and the 
materials to be used throughout the program. Group norms were 
established, and expectations were explored to promote active engagement. 
Additionally, the use of prayer as a coping mechanism and the spiritual 
motivational role of intention-setting were discussed as integral 
components of the intervention framework. 
 
 
-To develop a strong 
therapeut'c all'ance and 
foster group cohes'on 
-To 'nform group 
members about the 
purpose and structure of 
therapy 
-To promote self-
reflect'on through 
sp'r'tual pract'ces 
-To fac'l'tate 'ns'ght 'nto 
the 'nteract'on between 
fa'th and psycholog'cal 
processes 
 
Sess'on 2 
Psychoeducat'on 
and worry 
awareness 
tra'n'ng  
In the second sess'on, anx'ety and other d'stress'ng emot'ons were explored 
through a sp'r'tual lens, emphas'z'ng the'r funct'onal and adapt've aspects. 
Through rel'g'ous references, these emot'ons were normal'zed as natural 
components of the human exper'ence. The potent'al sp'r'tual consequences 
of emot'onal excess were d'scussed, and a conceptual l'nk was drawn 
between self-awareness 'n CBT and the rel'g'ous concept of self-
knowledge w'th'n a fa'th-based framework. 
 
-To explore anx'ety and 
d'stress'ng emot'ons 
from a sp'r'tual 
perspect've 
- To promote emot'onal 
normal'zat'on and fa'th-
based self-awareness 
 
Sess'on 3 
Re-evaluat'on of 
the usefulness of 
worry 
The sess'on focused on 'dent'fy'ng and restructur'ng core bel'efs that 
contr'bute to the ma'ntenance of anx'ety. These 'ncluded bel'efs such as: 
“worry'ng helps solve problems,” “worry serves as a mot'vator,” “'t 
protects aga'nst negat've emot'ons,” “'t prevents undes'rable outcomes,” 
and “'t 's a s'gn of be'ng a respons'ble or moral person.” Part'cular 
emphas's was placed on restructur'ng the bel'ef that worry 's helpful for 
problem-solv'ng, us'ng the Islam'c concepts of khawf (fear/awareness of 
consequences) and raja’ (hope/trust 'n d'v'ne mercy) as alternat've 
cogn't've anchors. 
 
 
-  To adopt a values-
based approach to 
manag'ng anx'ety; 
-To rel'nqu'sh the use of 
anx'ety as a tool for 
control 
- To pr'or't'ze effort over 
outcome 
-To develop a balanced 
sense of respons'b'l'ty 
 
Sess'on 4-5 
Uncerta'nty 
recogn't'on and 
behav'oral 
exposure 
Cogn't've patterns that foster negat've 'nterpretat'ons of uncerta'nty were 
explored, w'th a focus on recogn'z'ng the psycholog'cal burden of 
excess've need for control and certa'nty. The comfort'ng role of fa'th 'n 
cop'ng w'th the unknown was h'ghl'ghted. Irrat'onal thoughts were 
reframed through a rel'g'ous-sp'r'tual perspect've, and an opt'm'st'c 
outlook toward manag'ng potent'ally negat've outcomes was encouraged. 
Relevant verses from the Qur’an and Had'ths were referenced to support 
therapeut'c d'scuss'ons. 
 
To use fa'th and 
sp'r'tual'ty as resources 
for nav'gat'ng 
uncerta'nty 
Sess'on 6-7 
Problem-solv'ng 
tra'n'ng  
A sh'ft 'n perspect've from perce'v'ng problems as threats to v'ew'ng them 
as opportun't'es for growth was fac'l'tated. The therapeut'c role of rel'ance 
on God (tawakkul) 'n problem-solv'ng was exam'ned. A group d'scuss'on 
was held to explore the concept of tawakkul, clar'fy'ng common 
m'sconcept'ons, w'th scr'ptural references to Qur’an'c verses gu'd'ng the 
d'scourse. 
 
-To support the 
development of effect've 
problem-solv'ng 
strateg'es al'gned w'th 
part'c'pants’ fa'th, 
values, and personal 
goals 
 
Sess'on 8 
Wr'tten 
exposure   
In this session, the concept of sabr (patience) was addressed as a rational 
and functional coping mechanism, rather than a passive or fatalistic stance. 
Participants’ cognitive distortions related to the concept were explored, 
particularly beliefs that equate patience with passive endurance or 
suppression of emotions. The role of sabr was emphasized during 
-To fac'l'tate a 
comprehens've 
understand'ng of the 
concept 
of sabr (pat'ence) 

RELIGIOUSLY INTEGRATED COGNITIVE BEHAVIORAL GROUP THERAPY STUDY 
PROTOCOL 22.02.2024 
 
 
 
emotionally challenging exercises, especially in managing distress that 
emerged during written exposure tasks. A clear distinction was made 
between sabr and tahammul (mere 
tolerance), 
underscoring 
that sabr involves active perseverance with purpose and meaning, 
while tahammul often reflects passive endurance without engagement or 
growth. The session concluded with practical exercises aimed at illustrating 
how sabr can interrupt the anxiety cycle and be consciously integrated into 
daily life. Participants were encouraged to view sabr not only as a spiritual 
virtue but also as a cognitively grounded skill that supports emotional 
regulation, resilience, and long-term psychological well-being. 
 
-To enhance the ab'l'ty to 
use sabr as a funct'onal 
cop'ng strategy dur'ng 
exposure and anx'ety 
regulat'on exerc'ses 
Sess'on 9  
Wr'tten 
exposure 
 
To balance the negatively oriented nature of anxiety, a gratitude practice 
was integrated into the session. Participants explored the meaning of 
gratitude and discussed how to incorporate it into daily life through 
interactive activities. The practice was emphasized as a functional tool for 
enhancing positive cognitive focus and promoting psychological well-
being. 
 
- To redirect mental 
focus from negative 
thoughts to positive 
experiences 
- To recognize and 
balance negative 
cognitive biases 
-To internalize behaviors 
that support 
psychological well-being 
 
Sess'on 10 
Relapse 
prevent'on 
In the final session, homework assignments were reviewed, and 
participants provided feedback on previous sessions, perceived changes, 
and the most challenging practices. The entire therapeutic process was 
evaluated. The group leader addressed potential post-treatment difficulties 
and discussed, within a scriptural context, the role of effort and the spiritual 
meaning of making mistakes as a relapse prevention strategy. 
-To foster hope and 
support relapse 
prevent'on 
-To evaluate the 
therapeut'c process and 
promote closure