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Islamic chaplains and mental health professionals like therapists have both similarities and differences in their ethical obligations to clients. While Islamic chaplains are committed to a belief in God, therapists aim to complement clinical treatment with consideration of clients' religious beliefs. Both have codes of ethics to avoid becoming coercive, such as by properly training in active listening and showing empathy rather than dominating conversations or preaching. Their goals of providing spiritual healing and mental well-being to diverse clients create parallel ethical obligations, such as ensuring client safety. However, religious doctrines may sometimes differ from ethical standards of care.
Islamic chaplains and mental health professionals like therapists have both similarities and differences in their ethical obligations to clients. While Islamic chaplains are committed to a belief in God, therapists aim to complement clinical treatment with consideration of clients' religious beliefs. Both have codes of ethics to avoid becoming coercive, such as by properly training in active listening and showing empathy rather than dominating conversations or preaching. Their goals of providing spiritual healing and mental well-being to diverse clients create parallel ethical obligations, such as ensuring client safety. However, religious doctrines may sometimes differ from ethical standards of care.
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Islamic chaplains and mental health professionals like therapists have both similarities and differences in their ethical obligations to clients. While Islamic chaplains are committed to a belief in God, therapists aim to complement clinical treatment with consideration of clients' religious beliefs. Both have codes of ethics to avoid becoming coercive, such as by properly training in active listening and showing empathy rather than dominating conversations or preaching. Their goals of providing spiritual healing and mental well-being to diverse clients create parallel ethical obligations, such as ensuring client safety. However, religious doctrines may sometimes differ from ethical standards of care.
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Attribution Non-Commercial (BY-NC)
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Descărcați ca DOCX, PDF, TXT sau citiți online pe Scribd
Mental Health: An Islamic Perspective Salahuddin Muhammad
Professor Hamada 11/20/12
Argumentative Essay
Address how Islamic chaplains risk becoming coercive in counseling settings and how they might avoid it. How are Islamic chaplains' ethical obligations similar or different than a mental health professional's or therapist's obligations to the individuals they serve? The Islamic chaplains Code of Ethics obligates the Islamic chaplain to be committed to the belief in God. Islamic chaplains looks at the Quran, the Prophetic model, authentic traditions, and established scholarly opinions to promote spirituality, goodness, compassion and justice. Their commitment to the belief in God causes the Islamic chaplain to become a representative of God. This Ethical Code of having a commitment to the belief in God is more potent with the Islamic chaplain than the therapist. This commitment to the belief of God can be seen as ethical value by some therapists. A unique feature of the American Association of Pastoral Counselors (AAPC) code of Ethics is its explicit affirmation that pastoral counselors are committed to a belief in God and in the dignity and worth of each individual made in Gods image, the AAPC Code of Ethics closely parallels the Ethical Principles of the American Psychological Association. 1 Therapists are now realizing the importance of religion in therapy sessions to help complement their clinical approach to counseling patients just like chaplains.
The role of Islamic Chaplain is to provide spiritual care to a diverse community. This includes patients, inmates, professional staff and community members. Islamic chaplains constitute a power that heals, sustains and guides across religious beliefs and practices that are influence by his Islamic faiths orientation. An Islamic Chaplain does not proselytize his Islamic faith to others but uses its universal principles to reach across different faith groups boundaries. An Islamic chaplain is not different from a Christian chaplain or Jewish chaplain, when it comes to providing supportive spiritual care. Islamic Chaplains gives supportive spiritual care through active listening just as any other chaplain would do. This active listening demonstrates empathy towards the person in distress. In addition, Islamic chaplains conduct Islamic religious services as well as helping to plan and facility other religious faiths holy days. Islamic chaplains educate in colleges, university, correctional centers and hospitals regarding their relationship of religious and spiritual issues. They interpret and analyze multi-faith and multi-cultural traditions as they impact clinical services in addiction to conducting professional clinical education programs for seminarians, clergy, and religious leaders. Despite their calling to assist people Islamic Chaplains are at risk of not actively listening to those to whom they minister. They may become coercive in counseling perhaps because they have not been trained properly, or they want to proselytize those of other faith. Another way Islamic Chaplains may show poor judgment is by not actively listening to the patients spiritual
1 Wicks, Robert J., R.D. Parsons, and Donald Capps. Clinical Handbook of Pastoral Counseling. Vol. 1. Clinical Handbook of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,623 needs, perhaps because he/she is trying to formulate a thoughtful response to the patient before he or she has finished speaking. In this case, it appears the Islamic chaplain is more concerned about how he/she is going to respond to the patient then what the patient is trying to say. This type of listening causes the Islamic Chaplain to dominate the conversation between the patient and the Chaplain. The Islamic Chaplain in these cases is not being empathetic with the patient and is not being compassionate towards the patient spiritual deficiency. The lack of empathy causes the formation of a derogatory attitude towards the patient. This derogatory attitude can manifest itself as the Islamic Chaplains beginning to become preachy. Islamic Chaplain can avoid becoming coercive first by getting properly trained through CPE (Clinical Pastoral Education).This training gives the Islamic Chaplain tools of how to approach and interact with different faith groups in diverse setting. The Islamic Chaplain will have to take on what I have coined the Ministry of listening. This ministry of listening promotes active listening and less talking. Next the Islamic chaplain will have to become compassionate towards the patient. Karen Armstrong said being compassionate is when we put our feet in the other person shoes. This requires the Islamic chaplains constantly trading places with the patient to produce a mentality of empathy. Finally the Islamic chaplain will have to recognize that his role is not of Imam but of a chaplain and that preaching is not a part of his function. The Islamic Chaplains function is to nurture, care, and provide spiritual healing to the patient. The word ethics comes from the Greek root word ethikos, that means dealing with human nature, and it relates to the overarching interest of a good life. The Islamic chaplain Code of Ethics obligates the Islamic chaplain to be committed in the belief of God. Islamic chaplain looks at the Quran, the Prophetic model, authentic traditions, and established scholarly opinions to promote spirituality, goodness, compassion and justice. This committed to the belief in God cause the Islamic chaplain to become a representative of God. This Ethical Code of having a commitment to the belief in God is more potent with the Islamic chaplain than the therapist. This commitment to the belief of God can be seen as ethical value by some therapists. A unique feature of the AAPC code of Ethics is its explicit affirmation that pastoral counselors are committed to a belief in God and in the dignity and worth of each individual made in Gods image, the AAPC Code of Ethics closely parallels the Ethical Principles of the American Psychological Association. 2 Therapists are now realizing the importance of religion in therapy sessions to help complement their clinical approach to counseling patients just like chaplains. Islamic Chaplains ethical obligations are similar to a therapists ethical obligation. The Islamic chaplains have Codes of Ethics that they have to oblige by and the therapists have a code ethics that he/she is require to follow. These Codes of Ethics that Islamic chaplains and therapists have to follow are put together by the organization that they are under. All chaplains are obliged to follow the codes of ethics that are put together by the Association for Clinical Pastoral Education (ACPE).Therapists that are under a particular association also have Codes of Ethics. These Codes of Ethics may or may not be in line with either the Islamic chaplains faith orientation or the therapists faith orientation. This is because Islamic chaplains and therapists cater to broad diverse society. Despite having these Codes of Ethics, their religious theology in some case may not be ethical in the realm of their counseling and care for patients. A good example of one ethical value that both the Islamic chaplain and the therapist have in common is to communicate effectively towards the patient so that they are given strength, integrity and healing. And sometimes the
2 Wicks, Robert J., R.D. Parsons, and Donald Capps. Clinical Handbook of Pastoral Counseling. Vol. 1. Clinical Handbook of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,623 Islamic chaplain or the therapist faith orientation may not be able to fulfill all of the requirements for that particular case. More challenging are instances where a persons religious identity offers a negative perspective on his/her current situation. If a woman is rescued from the river after an attempted suicide and speaks afterwards of her membership of local Protestant church, religious care might at first sight suggest enlisting its support as source of care. What if she is reluctant, even resistant, when the offer to make is made, and it emerges that the church is strongly and theologically opposed to suicide. 3 This example shows that also relying on the patients faith orientation to aid in healing the patient may not be adequate either. Knowing that religious faith is a central part of an individuals orienting system tells us something about that person, but it does not tell us how that persons faith expresses itself in specific situations. 4
Thats why both the Chaplain and the therapist deal in the realm of clinical knowledge to help those who are in need of mental and spiritual wellbeing. This clinical understanding or lens that both perceive their patients through also gives them parallel ethics obligations towards their patients that they interact with. Islamic Chaplains and therapist also have an obligation to ensure the safety of public sphere that they are serving. After reviewing the ethical codes of the American Psychological Association, the American Association of Pastoral Counselors, and the American Association of Counseling and Development, one is struck by the similarity among them. The principles of each code are primarily directed toward ensuring the safety of the public served by the counseling professional. 5 The ethical principle of ensuring the safety of the public causes the Islamic
3 Phil Barker. Mental Health Ethics. Routledge, 2010.,125 4 Koenig, Harold G. Handbook of Religion and Mental Health. San Diego: Academic Press, 1998.,116 5 Wicks, Robert J., R.D. Parsons, and Donald Capps. Clinical Handbook of Pastoral Counseling. Vol. 1. Clinical Handbook of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,619 chaplain and the therapist to impart an environment and foundation that helps the Islamic chaplain and the therapist to construct a remedial and healing rapport with the patient. The title of therapist alludes to a sense of authority when it comes to the patient and therapist relationship. This relationship between the therapist and patient is similar to one who confesses to priest. They are putting their destiny in the hands of someone they hope will be understanding, protective and helpful. This bestows an authority on the therapist, which might appear lacking in everyone else, who so far has failed to help. 6 This authority gives power to the therapist that is equivalent to parent and child. The Islamic chaplain presences bestows an awareness of authority when interact with the patient also. The tile Chaplain warrants and justifies to the patient an opportunity to relinquish all barriers that would prevent openness and transparency. This sense of authority from both the therapist and the Islamic chaplain necessitate a strong power dynamics, that requires to be check by some form of accountability. It is both the Islamic chaplain and the therapist ethical obligation not to abuse their power and authority. Both the Islamic chaplain and the therapist are duty-bound to care for the Public. This is done by honoring the ethical code of confidentiality. Confidentiality is the foundation and the bedrock upon which is built the counseling relationship. Under confidentialitys protective cover clients freely discuss their most private lives. 7 Disclosure of the patient or client conversation by the Islamic chaplain or the therapist can result in an ethical reprimand and ultimately a criminal or civil liability. Despite the requirement of confidentiality, there are cases when a patients safety trumps confidentiality. For this reason, the Islamic chaplain also has an ethical obligation to report an incident that he or she feels that is threat to the patient and the public. This
6 Phil Barker. Mental Health Ethics. Routledge, 2010.,111 7 Wicks, Robert J., R.D. Parsons, and Donald Capps. Clinical Handbook of Pastoral Counseling. Vol. 1. Clinical Handbook of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,626 is done by being able to distinguish what is confidential and what is not. Most professional Ethical Codes warn therapists that exceptional circumstances may arise where a breach of confidentiality may be indicated: for example, if it appears that the person may seriously harm someone else, or come to harm. 8 The Islamic chaplain also shares the same ethical responsibility to distinguish between what is confidential and what is not. If someone shares with the chaplain in the course of an exchange that he made a violent knife attack on another within his family, and that this is the basis for his detention, this hardly a secret. 9
The care of public is essential for both the Islamic Chaplain and the therapist. Direct care of the public underlies the ethical standards of the American Association of Pastoral Counselors and the American Psychological Association. These principles are: responsibility, moral and legal standards, and the welfare of the consumer. 10 These principles of the wellbeing or welfare of the client should not be a foreign to Islamic chaplain who prescribe to doctrine of Maqasid al- Shariah(Objectives of the Sacred Law). The Maqasid al Shariah promotes the well-being of the people, which lies in safeguarding their faith (din), their self (nafs), their intellect (aql) their posterity (nasl) and their wealth (nafl). Whatever ensures the safeguard of these five serves the public interest and is desirable, and whatever hurts them is against public interest and its removal is desirable. 11 The Maqasid Shariah for the Islamic chaplain should confirm and act like a cosigner to help the Islamic chaplains consciousness of the patients or clients rights that are
8 Phil Barker. Mental Health Ethics. Routledge, 2010.,113 9 Ibid.,128 10 Wicks, Robert J., R.D. Parsons, and Donald Capps. Clinical Handbook of Pastoral Counseling. Vol. 1. Clinical Handbook of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,623 11 Chapra, M. Umer, Shiraz Khan, and Anas Al Shaikh-Ali. The lslamic Vision of Development in the Light of Maqsid Al- Sharih. London: International Institute of Islamic Thought, 2008.,4 established by both the ethical codes of the Islamic chaplain and the therapist. The right treatment of the patient or client is an ethical obligation that is recognized by Islamic chaplains and therapist. The most important ethical obligation in my opinion is the continued training and education that both the Islamic chaplain and the therapist are highly recommended to do if they are to maintain their professionalism. This is done by keeping their professional knowledge and skills up-to-date when it pertains to the convolutions of ethical matters. Gawthop and Uhleman (1992), among others, showed that the recognition of ethical dilemmas and the ability to resolve them improves with training. 12 As time changes and society changes new ethical matters will appear. It is important that the Islamic chaplain and the therapist are aware of new ethical issues and how to deal with them. If not trained properly then those ethical codes that both the Islamic chaplain and the therapist are obliged too will become empty shells. To ensure that Islamic chaplains and therapists are doing the right ethical thing in the time and space in which they live there has to be a constant reading of the publication of professional articles on new topic in both Mental health journals and chaplain or pastoral care journals. Also the Islamic chaplain and therapist need to participant in conferences and seminars that introduce new research on new ideas on how to deal with ethical issue that are fresh to the American Society. This will aid the Islamic chaplain and the therapist to have clear and relative understanding of the ethical issue in the sphere in which they patient or client operates because at the heart of the matter, the patient and the client are changing as much as the society is changing. So the approaches to the patient
12 Palmer Barnes, Fiona, and Lesley Murdin. Values and Ethics in the Practice of Psychotherapy and Counselling. Buckingham, England: Open University Press, 2001.,44 will take more researching on how to deal with them in an ethical way that protects their wellbeing. Protecting the welfare and the wellbeing of the patient or client is the ethical obligation of the Islamic chaplain and the therapist that links the Islamic chaplain and the therapist together.
Conclusion
As Islamic chaplain the honoring of all human beings, but specifically the patient that I am counseling can be found in the verse were Allah says Verily we have honoured the Children of Adam. 13 This verse should be the lenses that the Islamic chaplain perceives or sees the patient that he is contact with. The Prophet Muhammad model how to interact with those who were in need of encouragement. He was merciful towards those who he advice. As Islamic chaplain it is our obligation to emulate the example Prophet Muhammad. We are expected to be merciful, to bring good and to seek the benefit of the patient. This ethical obligation of treating the patient with mercy is something that the Prophet warned against if not taking into consideration. The Prophet Muhammad said God will show no mercy to those who show no mercy to humankind. 14 So for the Islamic chaplain the honor, respect and welfare of the patient is rooted
13 Pickthall, Marmaduke William, and Fateh Mohammed. Holy Quran. Delhi: Taj Co, 1983.,17:70 14 al-Bukhri, Muhammad ibn lsmil, and Muhammad Muhsin Khan. The Translation of the Meanings of Sahih Al-Bukhari. New Delhi: Kitab Bhavan, 1980., Volume 9, Book 93, Number 473 in his/her Islamic tradition. So the ethical obligation that the Islamic chaplain should have towards the patient should not be foreign to his/her profession. What unifies the Islamic chaplain and the therapist is their ethical obligation that they both have for the patients wellbeing. The Islamic chaplain and therapist have an obligation to treat the patient with respect, honor and with integrity. This position is a universal ethical obligation that is promoted and followed by both the Islamic chaplain and the therapist.