Argumentative Essay Official

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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


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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

1Wicks, 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


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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


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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.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

2Wicks, 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


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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

3Phil Barker. Mental Health Ethics. Routledge, 2010.,125

4Koenig, Harold G. Handbook of Religion and Mental Health. San Diego: Academic Press, 1998.,116

5Wicks, 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


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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



of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,626


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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. 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.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


9Ibid.,128


of Pastoral Counseling. New York, NY [etc.]: Paulist Press, 1993.,623 11Chapra, M. Umer, Shiraz Khan, and Anas Al Shaikh-Ali. -

. London: International Institute of Islamic Thought, 2008.,4


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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

12Palmer Barnes, Fiona, and Lesley Murdin. Values and Ethics in the Practice of Psychotherapy and Counselling.

Buckingham, England: Open University Press, 2001.,44


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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

13Pickthall, Marmaduke William, and Fateh Mohammed. Holy Quran. Delhi: Taj Co, 1983.,17:70

14- The Translation of the Meanings of Sahih Al-Bukhari.

New Delhi: Kitab Bhavan, 1980.,Volume 9, Book 93, Number 473


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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.

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