A Redefinition and Model of Canadian Islamic Spiritual Care

Abstract

The criteria for a new definition and model of what constitutes one approach to Canadian Islamic spiritual care is provided. The authors believe that to be an effective profession, Islamic spiritual care givers need to use both the Qur'an and Sunnah and adequate holistic concept from the social sciences. This involves coherent scientific knowledge based on evidence and serving diverse Muslim populations that also could include a multi-faith approach. The model based on a Canadian context is person centered, sensitive to theological and cultural environment, open to female Muslim spiritual caregivers with a concern for Muslim youth at risk.

Islamic Pastoral Care and the Development of Muslim Chaplaincy

“…As with Islamic counseling and psychotherapy in general (Dharamsi & Maynard, 2012), Islamic pastoral care is also "based on a coherent body of work derived from Islamic sciences and practices that are therapeutic in nature" (p 141). As the research of Isgandarova and O'Connor (2012) indicates, Islamic pastoral care providers integrate "theories of psychology and social sciences together with the traditional sources of Islamic spiritual care" (p. 3). While this critical engagement with psychology and the social sciences is still emerging within the professional literature (e.g., Isgandarova, 2014;Isgandarova & O'Connor, 2012), it is present within the dynamic and critical dialogues taking place between Muslim chaplains and counseling professionals at professional chaplaincy events and within Islamic chaplaincy programs.…”

“…As the research of Isgandarova and O'Connor (2012) indicates, Islamic pastoral care providers integrate "theories of psychology and social sciences together with the traditional sources of Islamic spiritual care" (p. 3). While this critical engagement with psychology and the social sciences is still emerging within the professional literature (e.g., Isgandarova, 2014;Isgandarova & O'Connor, 2012), it is present within the dynamic and critical dialogues taking place between Muslim chaplains and counseling professionals at professional chaplaincy events and within Islamic chaplaincy programs. Often this critical dialogue is related to how Muslim chaplains can integrate diverse psychotherapeutic approaches while remaining faithful to the Islamic framework that is the basis of their care.…”

Canadian Licensing Changes and the Anticipated Impact on Islamic Spiritual Care and Counseling Practice in Ontario

“…Some research studies about Islamic spiritual care and counseling (i.e. Isgandarova, 2011;Isgandarova & O'Connor, 2012) conclude that many Muslim spiritual care professionals still rely on folklore or common sense or a general knowledge of Islamic spiritual care and counseling.…”

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.…”

“…Therefore, the clear articulation of the relationship between social sciences, particularly psychology and theology and the process of constructing an Islamic spiritual and religious care and its various elements considering the theological reflection on experience and action are necessary. The process of construction accounts for (1) the explicit or implicit role of Islamic theology; (2) the relationship to various fields and disciplines outside of religion or theology, especially the social and behavioral sciences; (3) the awareness of the import of Muslim communities and the Canadian context; and (4) the integration of theory and praxis [12].…”