Address How Islamic Chaplains Risk Becoming Coercive in Counseling Settings and How They Might Avoid It

7/28/2019 Address How Islamic Chaplains Risk Becoming Coercive in Counseling Settings and How They Might Avoid It

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Address how Islamic chaplains risk becoming coercive in counseling settings and how they might

avoid it.

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 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


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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 chaplain s 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.

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 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 withthe 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.1(Clinical Handbook of Pastoral Counseling pg

623) 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.

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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 Islamic chaplain or the therapist faith orientation may not be

able to fulfill all 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.2(Mental health ethics pg125) 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.3(Religion and Mental Health pg116) 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.4

(Clinical handbook of Pastoral pg619) The ethical principle of ensuring the safety of the public causes the

Islamic 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

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authority on the therapist, which might appear lacking in everyone else, who so far has failed to help.5(pg

111Mental health ethics) This authority gives power to the therapist that is equivalent to parent and child.

Cousenling often expresses a strong power dynamics. 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 requirement to be check and some form of

accountability. It is both the Islamic chaplain and the therapist ethical obligation not to abuse their power and

authority. The (blend in both ethical codes) Communication, Direction, safe space confidence.

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.6(Clinical Handbookpg626) 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 and thepublics 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 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.7(Mental Health ethics pg113) The Islamic chaplain also shares the same ethical responsibility

to distinguish between what is confidential and what is not. Ifsomeone 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.8

(Mental Health ethics pg128)

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

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the consumer.9

These principles of the wellbeing or warlfare 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.10

(The Islamic Vision of Developmentpg4) 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 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 (required or 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.11

[Values and ethics in the practice of

psychotherapy and counseling pg44] 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 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

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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.12

(17:70) This verse should be the lenses that the Islamic chaplain perceives or sees the

patient that he is contact with.This makes the patient spiritual needs sacred and that they shouldnot be taken advantaged of. 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.13

(Sahih and Bukhari)(Mercy stamp of creation) So for the Islamic

chaplain the honor, respect and welfare of the patient is rooted 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.

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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.

These codes of ethics that therapist are require to follow are instituted to help assuage any ethical dilemmas.

Just as any public office or public servant who prescribe to a codes of ethics that they must

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Address How Islamic Chaplains Risk Becoming Coercive in Counseling Settings and How They Might Avoid It