Efficacy of Spiritual Integration Past research has demonstrated - PDF document

10/29/2020 Traditional Islamically Integrated Psychotherapy (TIIP) Hooman Keshavarzi, Psy.D Khalil Center Efficacy of Spiritual Integration • Past research has demonstrated that religiously congruent therapists have a significant positive impact on the client who is religiously observant (Anderson, Heywood-Everett, Siddiqi, Wright, Meredith, & McMillan, 2015). • Spirituality isolated in a study from physical function, social support and personal meaning controlled and showed significant contributor to positive mental health (Aflakseir & Colemane, 2009) • Worthington & Sandage (2001) found spiritually oriented cognitive and rational-emotive psychotherapies were equally effective as secular ones for Christian and Muslim clients with depression and anxiety (and in several studies SOPs were more effective) • Smith, Bartz, & Richards (2007) found that overall random-effects weighted average effect size for SOPs was d = .56, which provides moderately strong empirical support for their general effectiveness; specifically, Christian and Muslim forms of cognitive and rational-emotive psychotherapy for religious clients • Hook, Worthington, Davis, Jennings, Gartner, & Hook (2010) state that, there is evidence that SOPs are efficacious (i.e., outperform a control group and/or are equivalent to an alternative treatment) and that gains are maintained at follow-up; however, the data base is small and some SOPs have no evidence supporting their efficacy; no SOPs meet strict criteria for specificity (i.e., work better than an alternative treatment), SOPs with some evidence supporting their efficacy are: Muslim forms of CBT for depression and anxiety. 1

10/29/2020 Islamic Intellectual Heritage The development of Islamic Religious Discourse saw the explosion of literature on human behavior ( tahdheeb al-nafs ) and character reformation ( tahdheeb al-akhlaq ) and ontology. Golden Era Physicians/Philosophers Ottoman Era Era of Muhaditheen & Early Sufism  Ibn Sireen (32 H/654 AD)  Abu Ali ibn Miskawayh (310 H/932 AD)  Ibn Khaldun (710 H/1332 AD)  Hasan Al-Basri (106 H/728 AD)  ibn Sina/Avicenna (358 H/980 AD)  Sultan Bayezid II (825 H/1447  Harith al-Muhasibi (159 H/781 AD) AD)  ibn Rushd/Averroes (576 H/1198 AD)  Ibrahim ibn Adham (158 H/782 AD)  Taqi uddin ’Imam’ al-Birgivi (900  Ahmad bin Hanbal (160H/780 AD) Later Mutakalimeen & Formalized Sufism H/1522 AD)  Imam al-Bukhari (188 H/810 AD)  Abu al-Hafs Al-Nasfai (445 H/1067 AD)  Ahmad Sirhindi – Imam al-  Imam Tirmidhi (202 H/824 AD)  Abu Hamid al-Ghazali (489 H/1111 AD) Rabbani (942 H/1564 AD) Early Physicians/Polymaths  Ibrahim al-Laqani (918 H/1540  Yahya ibn Habash Suhrawardi (532 H/1154 AD)  Abu Zayd al-Balkhi (228 H/850 AD) AD)  Abu Yusuf al-Kindi (251 H/873 AD)  Muhyiddin ibn Arabi (543 H/1165 AD)  Abu Bakr al-Razi (232 H/854 AD)  Shah Waliullah Dehlawi (1081  Jalaluddin al-Rumi (585H/1207 AD) Eary Mutakallimeen H/1703 AD)  Ibn al-Qayyim al-Jawziyya (670 H/1292 AD)  Abu Mansur al-Maturidi (232 H/853 AD)  Ibrahim al-Bajuri (1161 H/1783  Abu al-Hasan al-Ashari (252 H/874 AD)  Baha-uddin Naqshaband (696 H/1318 AD) AD)  Abu Ja’far al-Tahawi (309 H/933 AD) Pre-Ghazalī –Disciplines in Islamic Heritage Disciplines CORE Islamic Sciences Auxiliary Sciences “Islamisized” Theory/Methodology Pure Kalam Greek (‘ itqadi ) Philosophy Fiqh al- Application (‘ Amal ) Fiqh al-Zahir Hikmah/Tibb Batin/Sufism 2

10/29/2020 Post-Ghazalī – Kalamasized Philosophy Islamic Disciplines CORE Islamic Sciences Auxiliary Sciences Theory/Methodology Fiqh al-Akbar Kalamasized (‘ itqadi ) (Kalam) Philosophy Fiqh al-Batin Application (‘ Amal ) Fiqh al-Zahir Hikmah/Tibb (Sufism) Islamically Integrated Mental Healthcare Islamic Disciplines CORE Islamic Sciences Auxiliary Sciences Kalamasized Theory/Methodology Fiqh al-Akbar ‘Western (‘ itqadi ) (Kalam) Sciences’ Tibb/ Fiqh al-Batin Application (‘ Amal ) Fiqh al-Zahir Mental (Sufism) Healthcare 3

10/29/2020 Islamically Integrated Holistic Mental Healthcare within the context of the Islamic Sciences Taking a TIIP approach An integrative approach allows you to draw two types of interventions: 1. Empirically validated interventions that are culturally and religiously adapted. 2. Exploratory Islamic interventions that may have promising value 4

10/29/2020 • A structured articulation of an emerging Islamic Hence: orientation to psychotherapy Creation of • TIIP is an integrative model of mental health care that is grounded in the core principles of Islam TIIP while drawing upon empirical truths in psychology • TIIP is situated within an Islamic epistemological and ontological framework, providing a discussion of the nature and composition of the human psyche, its drives, health, pathology, mechanisms of psychological change, and principles of healing. DOES TIIP WORK? • Conducted a Paired Value T- Test to compare pre and post intervention scores. • Differences were statistically significant at p=0.011 5

10/29/2020 1 year Process Outcome Study on TIIP (107 patients – over 400 sessions) Epistemology 6

10/29/2020 A Sunni Conceptual Framework for Islamic Psychology • Maturidi/Ashari Sunni theology as a classical Sunni approach toward the investigation of human cognition, behavior, emotion and spirituality. • Integrative by filtering and incorporating modern behavioral science, through a classical sunni tradition, while re-presenting the sunni classical intellectual tradition for modern scientific consumption and application. Sources of Knowledge (Asbaab al-ilm) 1. Sensory (Hissi) 2. Khabr (wahi & Takweeni) 3. Rationality/reason (aqli) • Equality among all three sources of knowledge 7

10/29/2020 Empirical Knowledge Epistemology Rational Mental Revelational Knowledge Health Knowledge Doctrine of Occasionalism 8

10/29/2020 Qatii (mansus alayhi) •Thubut Classification •dalalah with regard to certainty Dhani (ijtihad) or its strength •Thubut •Dalalah Examples • All the previous sources of knowledge fit into this. • Hissi/Empirical – • Qati – Brain stores memory. • Dhani – correlational data • Khabar – • Tawheed, sifat of Allah (wahi); China exists (takweeni) • Dhani – wiping over non-leather socks • Rational • Qatii – the whole of something is greater than the sum of its parts. Existence of opposites. • Dhani – contingent worlds, life on other planets, speculative philosophy 9

10/29/2020 Apparent Contradictions Between Sources • Any contradictions ( taʿāruḍ ) between conclusions originating in these sources are understood to be only apparent and demand resolution through either: i. reconciliation ( tatbiq ), ii. abrogation ( naskh ), iii. interpretation ( taʾwīl ) (Farfur, Abdul Latif, 2002, pg. 155). • For example, Qurʾānic verses mention Allah’s creation of the universe in six “ ayyām ” (lit. days) Example of • denote in their use of the term ayyām not the customary 24-hour cycle of day Creation of and night or simply daytime (as opposed to night) but broad and Earth Question ambiguous “periods” of time due to the rational unlikelihood that ayyām be restricted to earthly, normative time. 10

10/29/2020 • For example, some Muslim scholastic suggested that the metaphysical aql is physically located in the brain on account of cognitive faculties being impaired through brain damage despite the Qur’an’s apparent attribution of cognitive faculties to the heart in surah al-Hajj, verse 22. Example of • Exegetes have offered several potential meanings to this verse that consider empirical Localization of information and reason. • Meanwhile, the majority ( jumhur ) of discursive Aql Question theologians have maintained that the metaphysical aql is a property of the metaphysical heart but its metaphysical light stimulates the cognitive faculties in the brain, thereby reconciling the between empirical information, rationality and revelation (Bajuri, pg 273). Objective Knowledge vs Subjective Religious Experience 11

10/29/2020 Role of modern behavioral science w/in this Framework • Filtering modern behavioral science through an Islamic epistemological and ontological framework. • Ghazali (Horse Example) • Mantiq • Muslims generally used Medical examples in their works, including sufi works. • Adopting research that provides insights into the application of Islamic interventions with human beings, ie tajrabah . • Inherently Islamic & Islamic adaptations of mainstream interventions Ontological Framework of Human Psyche, Health & Pathology 12

10/29/2020 Defining our Schema of Health: Islamic Primordial Purpose • God based salvation theory • Salvation from fire of Hell • Gnosis/Ihsan – God consciousness • Aspirations towards spiritual nourishment and perfection. • Proximity to God and His messenger (Haque, 2004) • Leading a meaningful life (tied to original purpose) • All on this pathway with different ranges of functioning: • Melting the Barriers for us to get to that goal: • Bio-Psycho-Social-Spiritual (Be they clinical or not ) 25 Balkhian Division: Clinical Pathology Exogenous Pathology Endogenous 13