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| Islamic Counselling &
Psychotherapy Trends in Theory Development Somayya Abdullah Islamic counselling and psychotherapy is a
discipline that is vaguely defined. Information that is available on this
topic is often limited in quantity and perspective to form the theoretical
basis necessary to constitute a model of intervention for Islamic
Counselling. Indeed in discussions with social service practitioners this
lack of a coherent Islamic counselling methodology is frequently
expressed. It is not unusual to find that counselling professionals find
themselves at a loss to intervene effectively with clients who adhere to
an Islamic value system especially when it is at variance with their own.
For the client this situation is commonly experienced as an inability on
the side of the practitioner to fully understand him/her. Given that
Islamic counselling is not yet in a form where its actual implementation
can be monitored, it first requires guidelines that can be integrated into
a theoretical framework, a purpose to which this article is directed. Islamic counselling is not a new concept.
When studying its historical location, a distinction may be made between
cultural and professional modes of Islamic counselling. In the former,
counselling is not an explicit exercise, but alluded to in the religio-cultural
rituals of Muslim communities. In the case of the latter, we set Islamic
counselling as a formal discourse, comparable with mainstream,
predominantly western counselling paradigms. Islamic Counselling If counselling is to be equated with giving
advice and guidance then it dates back to the beginning of time, having an
array of practitioners including shamans and sangomas, friends and family,
prophets, priests and soothsayers. Islamic counselling in a cultural mode
is not an explicit process. It manifests as part of ritual healing
practices. While these practices do not constitute formal counselling, it
has been shown to hold the same therapeutic value as mainstream
counselling approaches. This has been attested to by case studies drawn
from the Negev, India and Morocco all in the psychotherapeutic validity
and healing capacity of such practices.1 Islamic counselling and psychotherapy from
a professional perspective is of recent origin. Few scholars have
addressed this area of study in a significant way, beyond assertions that
Islamic counselling needs to be developed into a well structured discourse
that captures the breath and spirit of Islam in helping people. These
contributions are usually directed at the presence of mainstream western
counselling paradigms as a dominant force in counselling and social
intervention. Professional counselling and psychotherapy
are two separate but closely linked disciplines that are for most part
treated equivalently. They are generally understood as disciplines that
involve help and healing, and by which counsellors interact with clients
to assist them to learn about themselves, deal with their environments,
and understand the roles and responsibilities inherent in these relations.
The role of emotions in causing psychological and emotional disturbances
is central to understanding and helping clients. Individuals are thus
aided to recognise their potential, learn how to utilise this potential,
and work towards removing obstacles that block full realisation of their
capabilities. In professional terms, Islamic counselling would be a confluence of counselling and psychotherapy with the central tenets of Islam. This is acceptable in as far as it provides a broad purpose for Islamic counselling by linking it with an overarching intent of helping clients attain positive change in their lives. However, as counselling theories take on various philosophical positions such an analysis can become quite problematic. This is especially so given the nature and scope of Islam as a religious worldview, and debates on Islamic counselling that call for the rejection of western counselling theories. Application of Islamic principles to theories outside the realm of Islam or using concepts from mainstream counselling to inform an Islamic approach is therefore discouraged. In such arguments it is often asserted that
Western psychology is devoid of religion and foster distorted concepts of
humankind that are rooted in materialism. Counselling that is based on
Islam is then forwarded as a feasible alternative. Writers of such
positions do simultaneously concede that western psychotherapy and
psychiatry has its merits in dealing with psychological suffering and
behaviour modification. What is proposed then is that Muslims use the
positive aspects of western counselling, integrate it with the spiritual,
and develop Islamic psycho-spiritual counselling methodologies that would
facilitate positive change in Muslim clients. Exploring the Qur'an, the Sirah of the
Prophet and his traditions, as well as the biographies of the Prophet’s
companions, will provide detailed instructions for implementing successful
therapy. In the main, though, it is Sufism (tasawwuf), the mystical
tradition of Islam, which is credited with providing the basis for Islamic
psychology. It is forwarded as the main frame of reference from which to
develop a professional Islamic counselling approach. Islamic Counselling Practices in the
Western Cape The practical manifestation of Islamic
service delivery by Muslim organisations is very different from the
cultural and professional tenets indicated above. While counselling may
reflect on some of the aforementioned assumptions, it is not the
overarching focus. Many Muslim organisations are involved in Islamic
counselling service delivery based on approaches that integrates Islam
with general counselling techniques. Here the Shariah provides directives
in how Muslims are to conduct themselves on various socio-legal matters
and techniques from the overall disciplines of counselling and
psychotherapy. This is particularly the case where professional social
workers are employed at Muslim agencies. Alternatively a purely Shariah
based approach is implemented in an instructive manner. In this latter
instance Imams and Shaykhs (pl.) are more commonly involved in such
counselling. In the Western Cape the Muslim Judicial
Council (MJC) is the largest provider of Islamic counselling services in
the form of marital counselling. It has a Social Welfare Department where
clients are seen from Monday to Wednesday, and where urgent cases are
attended to on Friday mornings as well. Shariah Court hearings are held on
Thursdays to make decisions on the status of certain cases for talaq or
fasakh. An estimated total caseload of 150 cases per week have been
indicated. The Muslim Assembly likewise offers marital counselling
together with structured ongoing counselling sessions and follow-up to
clients. This service is conducted by a professional social worker and a
judiciary consisting of four Imams and Shaykhs who make decisions on
divorces. Counselling may also extend to affected persons e.g. children in
cases of marital discord or divorce. Additional services offered are
behavioural counselling, stress management and drug counselling and
support. The Islamic Dawah Movement of Southern
Africa offers drug counselling as well. Marital counselling is the focus
of the Islamic Social and Welfare Association (ISWA). ISWA provides
professional social services to communities of the Western Cape in general
and to Muslim communities in particular. The organisation started in 1986
to seek solutions for an alarming increase in the divorce rates amongst
Muslim people, as well as to respond to an overwhelming need for
structured social services for Muslim clients. It has since developed into
a fully fledged social welfare agency and includes in its services,
general psycho-social counselling, specialised marital counselling,
training of community workers, family reconstruction programmes, setting
up of self-help projects, and childcare awareness programmes. A
counselling service is also provided by the Mustadafin Foundation.
However, here counselling is restricted to the presenting problem stage
only and clients are referred to other appropriate agencies. It is
important to note that all these agencies work closely with other state or
private social welfare agencies. This is especially the case where
presenting problems are beyond their field of expertise. The above constitutes the main counselling service provision agencies for Muslim in the Western Cape. Counselling is not however limited to these agencies and many other Muslim agencies may be involved in counselling. The Islamic Unity Convention is generally acknowledged as a counselling service provider for Muslim clients, details of which still need to be verified. Usually most Muslim organisations or leaders do interact at the level of counselling with clients as a referral agency or as a first contact. In essence counselling is an active available social service that exists for Muslim clients. The extent to which it is implemented along Islamic lines are varied but essentially an integrative approach of Islam and general models is the preferred, and under the circumstances, the most workable and unavoidable model for now. Al-Krenawi, A & Graham J. "Spirit
possession and exorcism in the treatment of a Bedouin Psychiatric
Patient". Clinical Social Work Journal, 25 (Summer 1997), 211-222. Smith, Michael C. Psychotherapy and the
Sacred. Religious experience and Religious Resources in Psychotherapy.
Centre for the Scientific Study of Religion. 1995. Crapanzano, Vincent. The Hamadsha. A study
in Moroccan Ethnopsychiatry. University of California Press. Berkley.
1973. Carson, AD and Altai, NM. "1000 Years before Parsons: Vocational Psychology in Classical Islam" Career Development Quarterly, 43 (1994), 197-206. |