Wilfrid Laurier University Scholars Commons @ Laurier Theses and Dissertations (Comprehensive) 2011 Effective Islamic Spiritual Care: Foundations and Practices of Imams and Other Muslim Spiritual Caregivers Nazila Isgandarova Wilfrid Laurier University Follow this and additional works at: https://scholars.wlu.ca/etd Part of the Other Religion Commons Recommended Citation Isgandarova, Nazila, "Effective Islamic Spiritual Care: Foundations and Practices of Imams and Other Muslim Spiritual Caregivers" (2011). Theses and Dissertations (Comprehensive). 1117. https://scholars.wlu.ca/etd/1117 This Dissertation is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Theses and Dissertations (Comprehensive) by an authorized administrator of Scholars Commons @ Laurier. For more information, please contact [email protected]. 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While these forms may be included Bien que ces formulaires aient inclus dans in the document page count, their la pagination, il n'y aura aucun contenu removal does not represent any loss manquant. of content from the thesis. 1*1 Canada EFFECTIVE ISLAMIC SPIRITUAL CARE: FOUNDATIONS AND PRACTICES OF IMAMS AND OTHER MUSLIM SPIRITUAL CAREGIVERS By Nazila Isgandarova Doctor of Ministry in Spiritual Care and Counselling, Waterloo Lutheran Seminary of Wilfrid Laurier University, 2011 THESIS Submitted to the Waterloo Lutheran Seminary of Wilfrid Laurier University in partial fulfillment of the requirements for Doctor of Ministry in Spiritual Care and Counselling Wilfrid Laurier University © Nazila Isgandarova 2011 CERTIFICATION OF APPROVAL EFFECTIVE ISLAMIC SPIRITUAL CARE: FOUNDATIONS AND PRACTICES OF IMAMS AND OTHER MUSLIM SPIRITUAL CAREGIVERS by Nazila Isgandarova Prof. Thomas O'Connor Date Professor of Spiritual Care and Counselling Prof. Brice Balmer Date Professor of Spiritual Care and Counselling Dr. Major Adviser Date Professor of Discipline TABLE OF CONTENTS Acknowledgements Hi Abstract iv Chapter I: Introduction 1-28 1. Research Question 1-5 2. Context of Study 5-10 3. Definition of Spiritual Care and Effectiveness in Islam 10-16 4. Some Ideas about Effectiveness in Muslim Spiritual Care... 16-21 5. Practice of Islamic Spiritual Care in Islamic Institutions in the Past 21-28 Chapter II: Literature Review 29-50 1. Muslim Scholars on Effective Spiritual Care 29-41 2. Western Scholars on Effective Spiritual Care 42-47 3. Summary 47-50 Chapter III: Methodology 51-58 1. Research Design 51-55 2. Participants 55-60 Chapter IV: Findings 61-87 1. Theme 1: Effective Muslim Spiritual Care is Rooted in the Qur'an and the Hadith; the Life of the Prophet Muhammad is the Model and Inspiration for Effective Spiritual Care 62-73 2. Theme 2: Importance of a Caring Environment 73-77 3. Theme 3: The Role of Contemporary Muslim Thinkers in Effective Islamic Spiritual Care 78-79 4. Theme 4: Practicing Psychology and the Social Sciences in Contemporary Muslim Spiritual Care 79-82 5. Theme 5: The Importance of Continuing Education in Effective Islamic Spiritual Care 82-83 6. Theme 6: Different Styles of Muslim Spiritual Caregivers 83-85 7. Summary 85-87 l Chapter V: Discussion 88-112 1. Theme 1: The Reason that Effective Muslim Spiritual Care is Rooted in the Qur'an and the Sunnah 89-91 2. Theme 2: What Is a Caring Environment and its Importance in Effective Islamic Spiritual and Religious Care? 91-97 3. Theme 3: The Critical Reflection of Contemporary Muslim Thinkers in Effective Islamic Spiritual Care 97-101 4. Theme 4: The Role of Psychology and the Social Sciences in Effective Islamic Spiritual and Religious Care 101-107 5. Theme 5: How Continuing Education Affects Effective Islamic Spiritual Care 107-109 6. Theme 6: Different Styles of Muslim Spiritual Caregivers 110-115 Chapter VI: Theological Reflections 116-122 Chapter VII: Conclusion and Recommendations for the Future 123-132 Appendix: Consent Form 133-135 Glossary of Key Terms 136-140 References 141-154 ii Acknowledgements I wish to thank Professor Thomas O'Connor, who supervised me in my CPE (Clinical Pastoral Education) journey at St. Joseph's Hospital in Hamilton and whose work inspired me to be a spiritual and religous care provider. It was a pleasure to work with him. He was very supportive, and his ideas, thoughts, and critiques helped me to produce this project. Thanks also to Professor Brice Balmer who played a key role in supervising my research project, greatly improved my work, and suggested names of people in the Muslim community who might support me in the project. Thanks to Professor Mustafa Yavuz and Dr. Idrisa Pandet, who read my research proposal and offered helpful feedback and suggested some changes from an Islamic perspective. I am also very grateful to Professor David Pfrimmer and Kristine Lund, who are on my dissertation committee and who were also my instructors at Waterloo Lutheran Seminary. My deep gratitude also goes to my partner, Akbar Majidov, and my four children - Ahmed, Mustafa, Mayram and Yasin Charkaz, for their support of my docotral studies and project. Their love and support helped to keep me grounded and empowered. I feel especially deeply indebted to my dear partner, Akbar, for his support of my academic and professional work, for his partnership in marriage and parenting, and for his love. iii ABSTRACT In Canada, Muslim communities turn to Muslim spiritual caregivers, especially to imams, for help with various problems. Research has shown that many Muslim spiritual caregivers are familiar with the Arabic language and Islamic values but have limited practice in Islamic counseling and psychotherapy. This study is intended to examine the effectiveness of Muslim spiritual caregivers in the context of Canadian Muslims' health care. Cross-sectional ethnographic research with fifteen Muslim spiritual caregivers and interviews with them were conducted. Our results show that even though the majority of Muslim spiritual caregivers have no formal training in Western psychotherapy intervention, they nonetheless play a major role in the promotion of Muslims' health. However, they can be more effective if they apply social sciences in their practice. Results of the study show that it is necessary to bridge the gap between Islamic intervention and contemporary psychotherapy paradigms in order to make Islamic spiritual care more effective. IV Chapter I: Introduction 1. Research Question The major question which directs this thesis is "What do Muslim spiritual caregivers see as effective spiritual care?" This question has also directed me as the only female Muslim spiritual caregiver in Canada who works in a multi-faith setting and provides spiritual and religious care to seniors from different religious, ethnic and cultural backgrounds. I come from Azerbaijan, speak Azerbaijani, Russian, Turkish, Arabic, and English. By faith, I am a Muslim and belong to the Sunni branch of Islam, which I accepted when I was 23, and it inspired me to pursue my PhD in the theology department of Marmara University in Turkey. Unfortunately, at that time, the Turkish government's headscarf ban, which was very discriminatory against women like myself, prevented me from completing my degree and forced me to immigrate to Canada. Some of my teachers suggested that I open my headscarf, but I refused because it was an important part of my Azerbaijani Muslim identity. I had experienced this kind of pressure before from my family, who were worried that I might lose my place in the workplace and at university if I insisted on wearing a headscarf. In Canada, as a new immigrant and with children, I had to work hard, either by using my education or going into another field. I chose chaplaincy, because it involved skills and knowledge with which I was familiar. The warm and loving environment at the Spiritual and Religious 1 Care Department in St. Joseph's Hospital in Hamilton and in the Clinical Pastoral Education (CPE) Department, under the supervision of Roy Dahl, Professor Thomas O'Connor, E. Meakes, Professor Peter VanKatwyk and others, helped me to love this profession. I enjoyed the fusion of horizons. As a Muslim woman, I enjoyed the trust in and encouragement of my knowledge and skills. The inspiration they gave helped me not only to balance my family life and education but also to find a job as a chaplain.