1. Providing a more positive view of the world and human: 7. Affirming the value of sacrifice and service to others and the

nature. 2. Affirming the spiritual nature and potential of human beings. 3. Avoiding dehumanizing people into mechanistic, deterministic components. 4. Affirming the reality of human agency, choice, and responsibility, while accepting limits to human choices. welfare of families and society.10 A common approach of theistic psychotherapy has been to integrate religiously-based beliefs and concepts in the context of a cognitive-behavioural therapy framework. This generally involves replacing detrimental beliefs and attributions about the self, others, and the world with more positive religiously-based beliefs and attributions, as well as utilizing various other cognitive approaches.

Research has demonstrated the effectiveness of some of these approaches for several different populations.11 10 Ibid. 11 Hawkins, R. S., Tan, S. Y., & Turk, A. A., 1999, Secular versus Christian inpatient cognitive-behavioral therapy programs: Impact on depression and spiritual well-being, Journal of Psychology and Theology, 27, pp. 309-311; Johnson, W. B., 2001, To dispute or not to dispute: Ethical REBT with Religious Clients, Cognitive & Behavioral Practice, 8(1), pp. 39-47; Johnson,= Religious psychotherapy with Muslims Jafari delineates four basic value differences between Western 12 and Islamic systems of psychotherapy: 1.

Self-Fulfilling Life Style versus Righteous Benevolence Ð Western counselling is individual-focused, with an emphasis on personal achievement and satisfaction, competitiveness, self-interest, assertiveness, and freedom to choose. While taking into consideration the individual's rights and freedom, Islam places equal or greater emphasis on the principle of mutual responsibility, which is reflected in the concepts of Ummah and brotherhood. Islamic counselling then would promote selflessness, altruism, and happiness for others. 2. Materialistic versus Holistic Outlook Ð In the Western value system, success is based upon materialistic life goals such as excellence, attainment of social status and material rewards. Islam, on the other hand, encourages holistic growth in both the material and spiritual domains.

Actualization is achieved by aligning one's thoughts, =W. B., & Ridley, C. R., 1992, Brief Christian and non-Christian rationalemotive therapy with depressed Christian clients: An exploratory study, Counseling and Values, 36(3), pp. 220-229; Johnson, W. B., DeVries, R., Ridley, C. R., Pettorini, D., & Peterson, D.

R., 1994, The comparative efficacy Journal of Christian and secular rational-emotive therapy with Christian clients, of Psychology and Theology, 22(2), pp. 130-140; Peucher, D. & Edwards, K. J., 1984, A comparison of secular and religious versions of cognitive therapy with depressed Christian college students, Journal of Psychology and Theology, 12, pp. 45-54; Propst, L. R., Ostrom, R., Watkins, P., Dean, T., & Mashburn, D., 1992, Comparative efficacy of religious and nonreligious cognitivebehavioral therapy for the treatment of clinical depression in religious individuals, Journal of Consulting and Clinical Psychology, 60(1), pp. 94-103. 12 Jafari, 1993, pp. 330-333. emotions, and behaviours with Allah's divine will and seeking His pleasure. 3. Unlimited versus Bounded Freedom Ð In Western counselling, individuals are generally free to pursue personal goals without any religious or moral constraint; this is generally associated with changes of loyalty, lack of commitment, and evasion of responsibility. In the Islamic framework, freedom is bound within the limits of Sharia, for both public and private behaviour.

The concepts of right and wrong are clearly explicated and actualized through a system of accountability. 4. Guilt Rationalization versus Repentance Ð Western counselling rationalizes wrongdoing in order to alleviate feelings of guilt by offering unconditional positive regard, acceptance, support and empathy. In Islam, sinful conduct can never be condoned; instead, the process of repentance is encouraged for correcting and modifying behaviour and 13 assisting in spiritual purification. It is for this reason that psychotherapy needs to be structured in such a way as to fit the worldview of Muslim patients. Several research studies have reported positive results for religious psychotherapy in the treatment of anxiety, depression, and 14 bereavement with Muslim patients.

In each of these studies, clients 13 Ibid. 14 Azhar, M. Z., Varma, S. L., & Dharap, A. S., 1994, Religious psychotherapy in anxiety disorder patients, Acta Psychiatrica Scandinavica, 90(1), pp. 1-3; Azhar, M. Z., & Varma, S.

L., 1995a, Religious psychotherapy in depressive patients, Psychotherapy and Psychosomatics, 63, pp. 165-168; Azhar, M. Z., & Varma, S. L., 1995b, Religious psychotherapy as management of bereavement, Acta Psychiatrica Scandinavica, 91(4), pp. 233-235; Razali, S. M., Hasanah, C. I., Aminah, K., & Subramaniam, M., 1998, Religioussociocultural psychotherapy in patients with anxiety and depression,= in the religious psychotherapy groups responded significantly more quickly than those receiving standard treatment.

In Islamic religious psychotherapy, unproductive beliefs are identified and then modified or replaced with beliefs derived from Islam (the Qur'an and Sunnah), 15 using a variant of cognitive therapy. Religious issues and cultural beliefs related to the illness may be discussed, with advice provided | on how to modify one's lifestyle to adhere to the customs of Prophet Muhammad ( ). Patients may also be encouraged to repent if they 16 experience guilt or sinful behaviour. Hamdan has also outlined several beneficial cognitions from the Islamic tradition that may be integrated into the psychotherapeutic 17 process with religious patients. These include the following: 1.

Understanding the temporal reality of this world, 2. Focusing on the hereafter, 3. Recalling the purpose and effects of distress and afflictions, 4. Trusting and relying upon Allah ( H ), and 5. Focusing on the blessings of Allah ( H ).

These are actually components of Islamic `aqeedah that are beneficial for the human being and provide the soul with what it is yearning for. Other goals of psychotherapy, from an Islamic perspective, are to rejuvenate spirituality in order to cope with mental illness or stressful life events. During psychotherapy, the client may be reminded to complete the five daily prayers, read Qur'an, engage in =Australian and New Zealand Journal of Psychiatry, 32(6), pp. 867-872. 15 Azhar et al., 1994, pp. 1-3; Azhar et al., 1995b, pp. 233-235. 16 Hamdan, A., 2008b, Cognitive restructuring: An Islamic perspective, Journal of Muslim Mental Health, 3(1), p. 103. 17 Ibid., pp. 104-108. frequent remembrance of Allah, rely upon and supplicate to Allah. In general, these methods will promote relaxation and a general sense of 18 well-being. Further development in this area will delineate particular methods, approaches, and outcomes for religious psychotherapy with Muslims.

Ruqyah As explained previously, ruqyah refers to Islamic methods of treatment in which various Qur'anic verses or supplications are H recited in order to bring about a cure for the afflicted person. The cure, of course, comes from Allah ( ). For ruqyah to be most effective, it is important to first have an accurate diagnosis because the type of verses or supplications read depends upon the particular cause of the disease. The cure for magic, for example, is different from that for envy or possession. Ruqyah can be used alone for cases of a more spiritual or supernatural nature, while it may be used in combination with medical treatments for biological causes.

These processes may require an experienced religious person, and the greater the level of piety, the more effective the ruqyah is likely to be. In reality, it is best for the individuals to do the ruqyah for themselves, but this may not always be possible, depending upon the severity of the case. Al-Krenawi and Graham note that Arab clients often make use of mental health services and traditional healing concurrently or successively. Informal traditional healing, in fact, is often used before resorting to modern mental health treatment. Family members are involved in the help-seeking process and assist the client in choosing the appropriate care.

The authors suggest that traditional healing 18 Azhar et al., 1994, pp. 1-3; Azhar et al., 1995a, pp. 165-168; Azhar et al., 1995b, pp. 233-235. should be integrated into the helping process with clients of various 19 cultural backgrounds. In the study of faith healers in Saudi Arabia noted above, the most frequently prescribed treatments for patients with evil eye, magic and jinn possession was ruqyah. Other commonly used methods included regular performance of prayers; exorcism, physical punishment, mock strangulation for jinn possession; inhalation, application, or drinking of herbs or herb mixtures; drinking or application of water mixed with paper on which Qur'anic verses had 20 been written (particularly for magic). There are several supplications in the tradition of the Prophet (| ) that are directly related to mental distress. Prophet Muhammad ( | ) said: «If anyone is afflicted by distress and grief, and says: `O Allah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your Hand, Your command over me is forever executed, and Your decree over me is just.

I ask You by every name belonging to You which You have named Yourself with, or revealed in Your book, or taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur'an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety,' Allah will take away the distress and grief, and replace it S . abaraÃni) with joy.» (a sound hadith recorded by Ah.mad and at.-T It is narrated by Ibn AbbaÃs ( ) that the Messenger of Allah (| ) used to say at times of distress: «There is no god but Allah, the Almighty, the Forbearing; there is no god but Allah, Lord of the mighty throne; there is no god but Allah, Lord of the heavens, Lord 19 al-Krenawi, A., & Graham, J. R., 2000, Culturally sensitive social work practice with Arab clients in mental health settings, Health & Social Work, 25(1), p. 18. 20 al-Habeeb, 2004. of the earth, and Lord of the noble throne.» (recorded by Bukhari and S Muslim) Anas ( ) narrated that he heard the Messenger of Allah ( ) | supplicate: «O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men.» (recorded by Bukhari) Unfortunately, in current times, due to weakness of faith, people have become dependent upon various forms of medical and psychological treatment to the exclusion of legislated treatments. In reality, they are being tried by these treatments, which may lead to prolonged distress. While these treatments may have some benefit and should be used when appropriate, it is a matter of tawh.eed to H remember that cure ultimately comes from Allah ( ), regardless of the means by which that is achieved.

To say that the cure was in the medicine or in a particular doctor may be a form of shirk. Belief is very important in relation to cure, which is something often forgotten. When belief is correct and strong, the ruqyah will quickly and powerfully lead to a cure, by the grace and will of Allah. Attainment of Peace and Serenity Regarding the attainment of peace and serenity, Ibn Taymiyah once wrote: The heart can only become sound, achieve success, take pleasure, be satisfied, experience enjoyment, become pleased, attain serenity and calmness through the ibaadah (worship) of its Lord, having love of Him and turning to Him (in repentance). Even if it were to attain every type of pleasure from creation, it will not acquire serenity and tranquility.

This is because the heart possesses an intrinsic need for its Lord, since He is its deity, love and pursuit, and with Allah the heart achieves joy, pleasure, 1 delight, amenity, serenity, and tranquillity. Seeking a means of nearness to Allah The Arabic word tawassul means `to draw near to what one 2 seeks after and to approach that which one desires.' It is related to 1 Ibn Taymiyyah, 1999, p. 121. 2 al-Albaanee, M. N., 1995, Tawassul Ð Seeking a Means of Nearness to= the words al-waÃsil (the one who desires something) and al-waseelah H 3 (the means by which one is able to draw near to something). Allah H ( ) mentions this concept in the Qur'an in relation to Himself: Allah ( ) says: {O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.} (Qur'an 5: 35) H The scholars have explained that the means to get closer to Allah ( ) are by obeying Him and performing acts that are pleasing to Him. In order for an action to be considered righteous and pleasing to Allah, it must fulfil two important conditions (as mentioned earlier):