140 Spirituality Studies 1 Introduction The pioneering search for meaning in life has become an important construct in psychology as one of the most important predictors of mental health, resilience, and overall quality of life across various populations (Routledge and FioRito 2020, 601899). Research shows a positive relationship between having a more meaningful life and better psychological well-being, more positive growth, and lower levels of depressive symptoms, anxiety, and suicide (Sunkel 2022, 390). This phenomenon appears to be most pronounced in the adolescent developmental stage, a period of substantial identity construction, existential exploration, and value system consolidation (Zambelli et al. 2024, 91). The significance of meaning-making in every culture is important; however, the theoretical and practical frameworks developed to guide therapeutic practices in meaning-making have overwhelmingly come from Western, secular settings. This raises concerns about the cultural relevance and applicability of these frameworks to empirically underserved populations, particularly Muslim youths coping with faith, modernity, and identity. Islamic psychology articulates a constructive critique of dominant Western psychology, especially its secular-spiritual dualism, and provides a richer understanding of meaning and its place in human life. Fitra, the inclination underscoring human disposition towards truth, transcendence, and moral concern, indicates that spirituality is an integral part of the meaning-making process best developed through the acts of salah, tafakkur, and sabr (Koburtay, Syed, and Al Salhi 2022, 2475). In Islamic psychology, meaning is constructed in tazkiyat al-nafs and this is different from most Western frameworks that place emphasis on individual autonomy and self-actualization. Here, the emphasis is on the social dimensions of spirituality through ukhuwah and amanah (Seedat 2021). This, in a way, resonates with the growing psychological distinction between self-oriented meaning and other-oriented meaning (Vos 2023, 204). Rational Emotive Behavior Therapy (REBT), developed by Albert Ellis, offers a promising framework for operationalizing these Islamic constructs within evidence-based practice. REBT’s core premise that irrational beliefs generate emotional disturbance and that cognitive restructuring can facilitate psychological well-being resonates with the Islamic concept of tazkiyat al-nafs, which involves purifying the self from destructive thoughts and cultivating rational, faith-aligned cognitions. Furthermore, REBT’s emphasis on behavioral activation and values-based living aligns with the Islamic principle of amal salih (Ar. “righteous action”) as a pathway to meaning. The therapy’s structured, psychoeducational format is particularly suitable for group interventions with adolescents, and its cognitive-behavioral foundation allows for cultural adaptation without compromising therapeutic integrity. However, despite these theoretical compatibilities, no empirical research has systematically integrated REBT with Islamic spiritual practices to enhance meaning in life among Muslim adolescents. Religious music represents a culturally and spiritually resonant modality that can enhance the cognitive and affective processes targeted by REBT. Islamic musical traditions including nasheed (Ar. “devotional songs”) and Quranic recitation have demonstrated effects on emotional regulation, spiritual awareness, and psychological receptivity (Garmaz and Baučić 2023, 1175). Neuroscientific evidence indicates that sacred music activates neural networks associated with emotion processing, self-transcendence, and moral motivation, thereby creating optimal conditions for cognitive restructuring and contemplative reflection (Monroy and Keltner 2022, 309). When integrated with REBT, religious music may serve multiple therapeutic functions: (1) facilitating emotional engagement with therapeutic content, (2) reinforcing Islamic values and beliefs that counter irrational cognitions, and (3) promoting a contemplative state conducive to meaning-making. Similarly, guided relaxation techniques can reduce cognitive defensiveness and enhance receptivity to belief examination a core REBT process. Despite these theoretical synergies, no empirical studies have examined the integration of REBT, Islamic musical traditions, and relaxation as a multimodal intervention for meaning enhancement among Muslim adolescents. The conceptualization of meaning in life has evolved from unidimensional Western models emphasizing personal purpose and life coherence (Russo-Netzer and Ameli 2021, 645926) toward multidimensional frameworks recognizing both self-oriented and other-oriented meaning dimensions (Vos 2023, 204). This distinction is particularly relevant in
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