The Concept of Effective Islamic Spiritual Care

Abstract

The paper discusses the effectiveness of Islamic spiritual and religious care based on an ethnographic study involving 15 Muslim spiritual caregivers. Six themes emerged from the interview. These six themes describe what the spiritual care providers see as effective Muslim spiritual care. 1. The most effective Muslim spiritual care is rooted in the Qur’an and the Hadiths. 2. Effective Muslim spiritual care also means creating a caring relationship with the patient. 3. Muslim scholars are one of the important sources of effective Islamic spiritual care. 4. The insights of psychology and the social sciences are a necessary part of effective Islamic spiritual care. 5. There is a need for continuing education. 6. Styles of effective Muslim spiritual care are varied.

A Muslim Chaplaincy for Asylum Seekers? Results from an Evaluation Research Study

“…Secondly, using a mixed-method approach, it went beyond the tangible and the measurable to also include “the socially constructing, meaning-making, and meaning-deriving activities of stakeholders” (Lincoln & Guba, 2013, p. 220). It was therefore attentive to the research subjects’ life-worlds and interpretation patterns, as well as the chaplains’ self-appraisal (Isgandarova, 2011; Townsend, 2011). Furthermore, it took into consideration the interaction and interplay between the service and its setting, as well as the fact that all protagonists in the setting were self-reflecting subjects who reacted to, and possibly had an impact on, the service.…”

The Evolution of Islamic Spiritual Care and Counseling in Ontario in the Context of the College of Registered Psychotherapists and Registered Mental Health Therapists of Ontario

“…Many imams especially failed to use knowledge derived from empirical research in their spiritual care and counseling practice. Nonetheless, the recent research in Islamic spiritual care and counseling [10,12] point out until now many Muslim spiritual care professionals usually relied on folklore or common sense or simply the general knowledge of Islamic spiritual care and counseling was drawn from the work of researchers in other fields. Abu-Ras [14], for example, contributed to the Islamic spiritual care and counseling practice from the social work perspective, and alBadawi [15] from the psychological perspective, and so on.…”

“…For example, the Prophet's definition of ihsan-doing what is beautiful-sets out the ethical criteria for effective Islamic spiritual care. As outlined in a narration related to the Prophet Muhammad, ihsan means to obtain perfection, or excellence, in worship, such that Muslims try to worship God as if they see Him, or have a strong faith that He is constantly watching over them such a guideline points towards vigilance and the highest level of self-awareness and professional awareness in spiritual and religious care [10]. Furthermore, the Qur'an and the Hadith encourages Muslim spiritual caregivers to look for innovative ways to improve the Islamic spiritual practice.…”

“…Muslim spiritual caregivers also need to increase their knowledge about the cultural sensitivities of Muslims and contemporary jurisprudence along with traditional issues, confidentiality and privacy. Isgandarova [10] concludes that theological studies are not enough to provide effective spiritual care, simply because the health of the whole person requires the services of adequately trained spiritual and religious caregivers [9].…”

“…As doctors take care of the body, the spiritual and religious caregivers also engage with the soul compassionately. In this regard, they are the physicians of the soul, experts in the patient wounded by sin, mental and emotional problems, professionals who know how to apply the powerful medicines of a loving Lord and the powerful tools of science so that each redeemed life can be restored [9,10].…”