The Islamic Psychology and Counselling Programme

The Islamic Psychology and Counselling Programme

 The Spring Foundation Islamic Psychology and Counselling postgraduate programme is designed for not only for mental health professionals, psychologists, psychotherapists, psychiatrists, and counsellors, but also for Islamic scholars, imams, Muslim clergy, Muslim chaplains, Muslim pastors, any member of the Muslim community who would like to apply Islamic-scientific psychology and counselling in da’wah, tarbiah, and charity activities, as far as the professional Islamic and ethical guidelines allow.

The programme aims to provide an overview of Islamic-scientific psychology, an Islamic-scientific evaluation of major perspectives in contemporary psychology, and practical issues in applying Islamic-scientific psychology to counselling, psychotherapy, and other areas of applied psychology.  At Spring Foundation, we recognise that the professionals who may attend the conversion diploma will have a vast array of experiences and awareness on their area of work. 

The course will provide an authentic methodology to amalgamate the conventional and Islamic practices which is faithful to both the context and the Islamic tradition.

Spring Foundation is offering three levels of expertise in this programme:

  1. Islamically Informed Level (cert) – completed 8 modules, 2,000-3,000 word essays and video-recorded role-play.
  2. Islamically Integrated Level (Advanced Level) – completed 8 modules, 2,000-3,000 word essays, video-recorded role-play, and 35 -hour online Islamic counselling supervision.
  3. Islamic Psychology & Counselling (Master Level) – completed 8 modules, 2,000-3,000 word essays, video-recorded role-play, and 40-hour online Islamic counselling supervision, plus supervised research project.

As the graduates go into their professional work, they will achieve various types of traditional Islamic certification and licensure (ijazah) as qualified and trustworthy professionals, which will be recognised and highly valued by the Muslim community. This will provide the community with confidence and assurance that these qualified professionals will help them to demystify the issue of mental health within the society. 

  1. Certificate Level is (open to and) awarded to all with various practical, Islamic, professional and academic background. (imams, scholars, chaplains, social workers, religious ministers, and students of metal health)
  2. Advanced LIPC is (open to and) awarded to only those with practical and professional and academic backgrounds in psychology, psychiatry, counselling, and mental health. (Qualified practitioners)
  3. Master Level LIPC is (open to and) awarded to only those with practical and professional and academic backgrounds in psychology, psychiatry, counselling, and mental health. They should have at least 2 years of practical experience in their respective fields. (Qualified practitioners)

LIPC Traditional qualification

Ijazah or Ijaza is an Arabic word which means “permission”, “authorisation”, ‘’license’’. Technically, Ijazah in Islam is a license authorising its holder to transmit sacred knowledge, which is issued by someone already possessing such authority. In other words, Ijazah is a certificate used primarily by Muslims to indicate that one has been authorised by a higher authority that already holds Ijazah to practice the given subject. There is a difference between shahada and ijazah.

Shahada means that the teacher authorises the student to teach the subject. Ijazah for the benefit of the LIPC is intended to mean that the student has gone through a certain area of study and is able to practice. It should be noted that those who are awarded the advanced and masters level LIPC would already possess a conventional qualification.

The focus of the LIPC is to provide the Islamic traditional method of learning and dissemination which hopes to articulate the Islamic foundations without any external impediments. 

Month 1: An Introduction to Islamic-Scientific Psychology

Week Topic Aims/Objectives Coverage (5hrs for each, plus 1 hr Q&A / discussion)
1a Overview of Islamic Scientific Psychologyciences To acquaint the student with an in depth overview of Islamic-scientific psychology: knowledge

  1. Compare and contrast various approaches to Islamisation of psychologyTo allow them to navigate the applied sciences and understand
    their inter-relationships
  2. Compare and contrast various definitions of psychologyTo afford appreciation of the rich intellectual heritage of Islamic knowledge
  3. Evaluate various issues and debates in secular psychology from Islamic-scientific perspective To appreciate the relationship
    between scriptural, linguistic, instrumental and applied sciences
  1. Various approaches to Islamisation of psychology
  2. Definitions of Islamic psychology and Islamic-scientific psychology
  3. Issues and debates in psychology from Islamic-scientific perspective e.g. nature vs nurture, consciousness vs unconsciousness,
    observable behaviours vs internal mental processes, free-will vs determinism, and universalism vs uniqueness
1b Islamic-scientific methods in psychology To develop an understanding of the philosophy and methods of research epistemological framework of thein Islamic-scientific
psychology

  1. Describe briefly the traditional methodology of usul fiqh, ulum Qur’an and ulum Hadith
  2. Evaluate Western philosophy of research and various psychological research methods from Islamic-scientific perspective
  3. Apply biopsychosocial-spiritual models in explaining human phenomena
  1. Introduction to usul fiqh, ulum Qur’an, and ulum Hadith and how they can contribute to the development of Islamic-scientific
    psychology.
  2. Positivism, social constructionism and various psychological research methods from Islamic-perspective e.g. experiment, survey,
    observational method, case-study, and qualitative methods together with several research issues e.g. probability in statistics,
    representative sample, and research ethics.
  3. Biopsychosocial-spiritual model as guide to Islamic-scientific psychological research.

Month 2: An Introduction to Psychological Perspectives I

(Psychodynamic Perspective, and Behavioural Perspective) with Islamic-scientific Perspective

2a Psychodynamic Perspective: An Islamic-scientific evaluation Evaluation of Psychodynamic perspective from Islamic-scientific point of view.

  1. Describe Islamic-scientific perspective on the influence of unconscious factors to human behaviours
  2. Evaluate psychodynamic theories from Freudian psychoanalysis to neo-Freudian theories from Islamic-scientific perspective
  3. Apply psychodynamic models to counselling, psychotherapies and various psychology sub-disciplines form Islamic-scientific perspective.
  4. Integrate Islamic-scientific psychodynamic model to the broader biopsychosocial-spiritual model
  1. Biography of Sigmund Freud and other neo-Freudians e.g. Carl Jung, Alfred Adler, Erik Erikson and Karen Horney
  2. Historical context Freudian psychoanalysis and later psychodynamic, with addition from Islamic psychological history.
  3. Basic concepts of Freudian psychoanalysis and later psychodynamic, plus Islamic-scientific perspective
  4. Psychodynamic model of health, plus Islamic-scientific perspective
  5. Psychodynamic model of abnormality, plus Islamic-scientific perspective
  6. Psychodynamic model of counselling and psychotherapy, plus Islamic-scientific perspective
  7. Psychodynamic model in other areas of psychology, plus Islamic-scientific perspective
  8. How does Islamic-scientific psychodynamic model fit the broader biopsychosocial-spiritual model.
2b Behavioural Perspective: An Islamic-scientific evaluation Evaluation of behaviourism from Islamic-scientific point of view

  1. Describe Islamic-scientific perspective on the influence of environmental factors to human behaviours
  2. Evaluate behaviourism from Islamic-scientific perspective
  3. Apply behaviourism to counselling, psychotherapies and various psychology sub-disciplines from Islamic-scientific perspective.
  4. Integrate Islamic-scientific behavioural model to the broader biopsychosocial-spiritual model
  1. Biography of J.B. Watson and B.F. Skinner and other behaviour therapists e.g. Joseph Wolpe and Hans Eysenck
  2. Historical context of early behaviourism and later behaviourism, with addition from Islamic psychological history.
  3. Basic concepts of behaviourism, plus Islamic-scientific perspective
  4. Behavioural model of health, plus Islamic-scientific perspective
  5. Behavioural model of abnormality, plus Islamic-scientific perspective
  6. Behavioural model of counselling and psychotherapy, plus Islamic-scientific perspective
  7. Behavioural model in other areas of psychology, plus Islamic-scientific perspective
  8. How does Islamic-scientific behavioural model fit the broader biopsychosocial-spiritual model.

Month 3: An Introduction to Psychological Perspectives II

(Humanistic-Existentialist Perspective, and Cognitive Perspective) with Islamic-scientific Perspective

3a Humanistic-Existentialist Perspective Evaluation of Humanistic-Existentialist perspective from Islamic-scientific point of view

  1. Describe Islamic-scientific perspective on the influence of self-factor to human behaviours
  2. Evaluate humanistic-existentialist perspective from Islamic-scientific perspective
  3. Apply humanistic-existentialist perspective to counselling, psychotherapies and various psychology sub-disciplines from Islamic-scientific perspective
  4. Integrate Islamic-scientific behavioural model to the broader biopsychosocial-spiritual model
  1. Biography of Carl Rogers and Victor Frankl
  2. Historical context of Humanistic-Existentialist perspective, with addition from Islamic psychological history.
  3. Basic concepts of humanistic-existential perspective, plus Islamic-scientific perspective
  4. Humanistic-existentialist model of health, plus Islamic-scientific perspective
  5. Humanistic-existentialist model of abnormality, plus Islamic-scientific perspective
  6. Humanistic-existentialist model of counselling and psychotherapy, plus Islamic-scientific perspective
  7. Humanistic-existentialist model in other areas of psychology, plus Islamic-scientific perspective
  8. How does Islamic-scientific humanistic-existential model fit the broader biopsychosocial-spiritual model.
3b Cognitive Perspective Evaluation of Cognitive perspective from Islamic-scientific point of view

  1. Describe Islamic-scientific perspective on the influence of cognitive factor to human behaviours
  2. Evaluate cognitive perspective from Islamic-scientific perspective
  3. Apply cognitive perspective to counselling, psychotherapies and various psychology sub-disciplines from Islamic-scientific perspective
  4. Integrate Islamic-scientific cognitive model to the broader biopsychosocial-spiritual model

Note: Briefing on assessments.

  1. Biography of Aaron Beck and Albert Ellis
  2. Historical context of cognitive-behavioural and cognitive perspectives, with addition from Islamic psychological history.
  3. Basic concepts of cognitive-behavioural and cognitive perspectives, plus Islamic-scientific perspective
  4. Cognitive-behavioural and cognitive models of health, plus Islamic-scientific perspective
  5. Cognitive-behavioural and cognitive models of abnormality, plus Islamic-scientific perspective
  6. Cognitive-behavioural and cognitive models of counselling and psychotherapy, plus Islamic-scientific perspective
  7. Cognitive-behavioural and cognitive models in other areas of psychology, plus Islamic-scientific perspective
  8. How does Islamic-scientific cognitive-behavouralbehavioural and cognitive models fit the broader biopsychosocial-spiritual model.

Month 4: An Introduction Psychological Perspectives III

(Biological Perspective and Eclectic Perspective)

4a Biological Perspective Evaluation of Biological perspective from Islamic-scientific point of view

  1. Describe Islamic-scientific perspective on the influence of biological factor to human behaviours
  2. Evaluate biological perspective from Islamic-scientific perspective
  3. Apply biological perspective to counselling, psychotherapies and various psychology sub-disciplines from Islamic-scientific perspective
  4. Integrate Islamic-scientific biological model to the broader biopsychosocial-spiritual model
  1. The biological bases of behaviours (genetic, neuronal and hormonal activities)
  2. Historical context of psychosurgery, drug therapy, and electro-convulsive therapy, with addition from Islamic psychological history.
  3. Basic concepts of biological perspective, plus Islamic-scientific perspective
  4. Biological model of health, plus Islamic-scientific perspective
  5. Biological model of abnormality, plus Islamic-scientific perspective
  6. Biological model of counselling and psychotherapy, plus Islamic-scientific perspective
  7. Biological model in other areas of psychology, plus Islamic-scientific perspective
  8. How does Islamic-scientific cognitive-behavoural and cognitive models fit the broader biopsychosocial-spiritual model.
4b Eclectic Perspective Evaluation of eclectic approach to psychology

  1. Describe Islamic-scientific perspective on being eclectic in explaining human behaviours
  2. Evaluate eclectic perspective from Islamic-scientific perspective
  3. Integrate early Muslim scholars’ psychological theories to the broader biopsychosocial-spiritual model
  4. Integrate traditional Islamic methods to the broader biopsychosocial-spiritual model
  1. When to use which perspective?
  2. When to combine more than one perspective?
  3. How to integrate psychology with multiple Qur’anic verses and hadith (both qat`i and zanni)
  4. How to integrate psychology with multiple early Muslim scholars’ perspectives on psychology
  5. How to make use of principles in Usul Fiqh, Usul Tafsir and Usul Hadith when integrating psychology with Islamic perspective.

Month 5: An Introduction to Applications of Islamic-scientific Psychology

5a Applications of biopsychosocial-spiritual perspective to basic psychology disciplines Exposure to various basic psychology disciplines from Islamic-scientific perspective

  1. Describe the Islamic philosophy of learning, cognition, development, motivation, emotion, and society.
  2. Evaluate psychology of learning, cognitive psychology, developmental psychology, motivation and emotion, and social psychology from Islamic-scientific perspective
  3. Apply biopsychosocial-spiritual model to various psychology sub-disciplines
  1. Psychology of learning: Islamic-scientific perspective
  2. Cognitive psychology: Islamic-scientific perspective
  3. Developmental psychology: Islamic-scientific perspective
  4. Motivation and emotion: Islamic-scientific perspective
  5. Social psychology: Islamic-scientific perspective
  6. Ethics and professionalism in Islamic-scientific applied psychology.
5b Applications of biopsychosocial-spiritual perspective to counselling, psychotherapy and other applied psychology disciplines Exposure to various applied psychology disciplines from Islamic-scientific perspective:

  1. Apply biopsychosocial-spiritual approach to counselling and psychotherapy
  2. Apply biopsychosocial-spiritual approach to other applied psychology disciplines.
  1. Biopsychosocial-spiritual approach in counselling and psychotherapy
  2. Biopsychosocial-spiritual approach in counselling and psychotherapy in other applied psychology disciplines e.g. organizational psychology, health psychology, forensic psychology, educational psychology, and environmental psychology)
  3. Ethics and professionalism in Islamic-scientific applied psychology.

Month 6: An Introduction to Two Islamically-Integrated Models of Counselling and Psychotherapy

6a Applications of biopsychosocial-spiritual perspective to Akhlaq-Restoration Therapy (ART) Exposure to Akhlaq-Restoration Therapy from Islamic-scientific perspective:

  1. Evaluate various perspective about soul, human being, mental illness and psychotherapy from Islamic-scientific perspective
  2. Analyse the development of human psychology throughout the life-span and various factors that affect it.
  3. Apply Islamic-scientific psychology to improve the behaviours and morals of human being.
  1. Understanding Muslim presentations of Mental Illness
  2. Understanding the Human from the Islamic and conventional perspectives
  3. Distinguishing between Islamically-sensitive/informed, Islamically-integrated and Islamic psychotherapy
  4. Recognising the advantages and disadvantages of western models for Muslim clients
  5. Analysing current models of Islamic psychotherapy
  6. Understanding the metaphysics of the soul in relation to the nature of God
  7. Exploring the human development, from pre-birth to old age, with analysis of their influences
  8. Describing the different stages of human development, as well as age-related changes and problems,
  9. Identifying the major factors that influence physical, cognitive, social and personality development,
  10. Evaluating the different approaches and perspectives of human development and the common processes that every individual experiences
  11. Applying the concepts and theories learnt to explain their own development, and
  12. ________? Human nature and development to the western perspective of developmental psychology
6b Applications of biopsychosocial-spiritual perspective to Muslim Marital & Family Therapy (MMFT) Evaluation of Cognitive perspective from Islamic-scientific point of view

  1. Evaluate various perspective about soul, human being, mental illness and psychotherapy from Islamic-scientific perspective
  2. Analyse the development of human psychology throughout the life-span and various factors that affect it.
  3. Apply Islamic-scientific psychology to improve the behaviours and morals of human being.
    1. Brief sketch of key figures in western marital and family therapy (Adler, Bowen, Jacobson, Satir and others)
    2. Major theoretical and ideas of marital and family therapy and perspective on human nature, philosophical assumptions, model of personhood, nature of reality, theory of pathology, theory of health and the Islamic perspectives
    3. Major approaches to marital and family therapy and the Islamic perspectives
    4. Major therapeutic techniques and interventions and Islamic approaches in application

Case studies

7a The metaphysics of Islamic Psychology Appreciating the broad sweep of Islamic metaphysics and the relation of the human soul to it

  1. Exploring necessary and contingent existence
  2. Understanding ‘God created Adam in His image’
  3. Recognising the universe as the sign of God; human experience as the ‘act’ of God
  4. Appreciating the fundamental purpose of Islamic psychology – to align man with God and thus bring happiness
  1. The attributes and names of God in relation to existence and the human soul
  2. The nature of time, space and the universe
  3. Creation and command (al-khalq wa al-amr)
  4. Understanding the human: origin, function and purpose
  5. The role of character traits, worship and experience in shaping the human,
  6. The malign influences on the human, like the nafs al-shaytan
7b Psycho-therapeutic models in Islam Evaluating psychotherapeutic models in view of what has been covered thus far in the course

  1. Understanding Muslim presentations of Mental Illness
  2. Distinguishing between Islamically-sensitive, Islamically-informed and Islamic psychotherapy
  3. Recognising the advantages and disadvantages of western models for Muslim clients
  4. Analysing current models of Islamic psychotherapy
    1. An introduction to MMI

AM: western models – congruencies and disparities

    1. CBT, Psychodynamic, Psychoanalytic, Humanistic, etc
    2. How to make them Islamically-informed

PM: Islamic models – strengths and drawbacks

  1. The state of the field currently
  2. TIIP and other currently utilised models
  3. Newer models: ART, etcAn Over (overview?) of the Islamic ART model:
  4. Model of health
  5. Model of psychotherapy
  6. Case studies and examples

Month 7: An Introduction to Islamic Studies for Counsellors and Psychologists

7a Islamic Methodology for Counsellors and Psychologists Exposure to the disciplines of Usul Fiqh, Ulum Qur’an and Ulum Hadith:

  1. Apply principles in usul fiqh and qawa’id fiqhiyyah (Islamic legal maxims) in building Islamic-scientific theories and practices in counselling and psychology.
  2. Apply principles in Ulum Qur’an in building Islamic-scientific theories and practices in counselling and psychology.
  3. Apply principles in Ulum Hadith in building Islamic-scientific theories and practices in counselling and psychology.
  1. Usul Fiqh: Qur’an, Sunnah, Ijma’, Qiyas
  2. Usul Fiqh: Rules of Interpretations
  3. Usul Fiqh: Syar’ man qablana, Qawl Sahabi, Istihsan, Masalih al-Mursalah, `Urf, Istishab, Sadd al-Zara’i`,
  4. Usul Fiqh: Ta`arud al-Adillah, Ijtihad
  5. Usul Fiqh: Selected qawa’id al-fiqhiyah
  6. Ulum Qur’an: Wahy, Nuzul Qur’an, Jam’ al-Qur’an,
  7. Ulum Qur’an: Asbab al-Nuzul, Makki vs Madani, Tafsir and Ta’wil
  8. Ulum Qur’an: Nasikh vs Mansukh, Muhkam vs Mutasyabih, Am vs Khas, Mutlaq vs Muqayyad, Mantuq vs Mafhum
  9. Ulum Hadith: Various terminologies of ahadith
  10. Ulum Hadith: Transmission of hadith
  11. Ulum Hadith: Various classificaions of hadith
  12. Ulum Hadith: Hadith narrators
7b Selected Qur’anic verses and Ahadith for Counsellors and Psychologists Exposure to selected Qur’anic verses and Ahadith al-Nabawiyah related to counselling and psychology:

  1. Integrate several tafsir of Qur’anic verses with scientific research to build Islamic-scientific theories and practices in counselling and psychology
  2. Integrate several studiessyarah of ahadith al-nabawiyah with scientific research to build Islamic-scientific theories and practices in counselling and psychology
Qur’anic verses and ahadith related to human nature
Qur’anic verses and ahadith related to biological psychology, motivation and emotion

  1. Qur’anic verses and ahadith related to psychology of learning and cognitive psychology
  2. Qur’anic verses and ahadith related to personality psychology and developmental psychology
  3. Qur’anic verses and ahadith related to social psychology and organizational psychology
  4. Qur’anic verses and ahadith related to counselling and psychotherapy

8a Managing depression and bereavement Holistic management of depression via Islamic psychotherapy

  1. Understanding Bio-psycho-socio-spiritual factors
  2. Distinguishing between sadness and depression – including an analysis of guilt and despair
  3. Drawing on examples from the Sira
  4. Understanding the concept of loss and bereavement from a ‘life-lesson/purpose’ perspective
  5. A practical analysis of al-Muhyi wa al-Mumit
  1. Cultural manifestations of depression, loss and bereavement
  2. Balkhi on sadness vs depression
  3. Cognitive approaches to depression
  4. Loss and acceptance – the five stages of grief & Islam, and the hadith ‘ashaddu al-bala lil-anbiya’
  5. Examples from the Quran: ‘we will surely test you with loss and grief…’
  6. Examples from the Sirah: ‘the eye weeps…’
8b Managing anxiety Holistic management of anxiety via Islamic psychotherapy

  1. Understanding Bio-psycho-socio-spiritual factors
  2. Distinguishing levels and types of anxiety – including an analysis of khauf vs faz’a
  3. Analysing the theology of Destiny and free will in the lens of Islam, especially the question of ‘control’
  4. Appreciating destiny through the attributes of Jamal
  1. The hadith ‘la taqul lau’ and positive acceptance of destiny, dealing with guilt, fear and despair
  2. Balkhi on anxiety as the root of mental distress, as well as on anxiety vs panic (faza’a)
  3. A recap of Divine decree and destiny, and the corresponding concepts of control and surrender
  4. The attributes of the Creator of Space and Time

9a Managing OCD Holistic management of OCD and scrupulosity via Islamic psychotherapy

  1. Understanding Bio-psycho-socio-spiritual factors
  2. Distinguishing between OCD and Scrupulosity
  3. Evaluating the concept of the nafs al-shaytan and its role in OCD, as well as overcoming it
  4. Analysing the notion of consequence in the scales of Divine destiny
  1. The main features of scrupulosity vs OCD, and analysing why often secular therapy is unhelpful
  2. A review of the nature and working of the nafs al-shaytan in detail
  3. The RIDA model and tackling the nafs al-shaytan
  4. Review of destiny and how it relates to the concept of negative consequence
  5. Prophetic and theology/fiqh-based approaches to scrupulosity
9b Managing Psychosis Holistic management of psychosis via Islamic psychotherapy

  1. Understanding Bio-psycho-socio-spiritual factors
  2. Understanding the theology relating to supernatural influence and its place in Islam
  3. An appreciation of the exorcist tradition in Islam
  4. Distinguishing what aspects of psychosis require what form of therapy
  1. The various presentations and aetiological models of Psychosis (from a medical perspective)
  2. Malign spiritual influence: Athar, Hasad, Sihr and Jinn and their role in mental health presentations
  3. The Prophet (s) on malign spiritual influence
  4. Approaches to ruqya – strengths and weaknesses
  5. An overview of drug-induced psychosis, and the Islamic position on psychoactive substances

10a Managing Affective & Personality Disorders Holistic management of affective and personality disorders via Islamic psychotherapy

  1. Understanding Bio-psycho-socio-spiritual factors
  2. An analysis of the Islamic approach to temperament and personality
  3. Recognising unhelpful patterns in personality
  4. Basic Evaluation of personality traits
  1. An overview of bipolar affective disorder, PTSD, adjustment disorders, and related conditions
  2. Broad principles of management of such conditions, on the basis of what has previously been covered
  3. Ibn Sina and others on the four temperaments, with comparison to modern models
  4. Identifying character traits, their roots and extent/nature of detriment caused
10b Final Session Concluding what has been learnt on the course and preparing for seeing clients

  1. Understanding Bio-psycho-socio-spiritual factors
  2. Evaluating the classical notions of adab al-tabib in terms of therapeutic relationships, good character and therapist-client dynamics
  3. Awareness of being non-judgmental in dealing with others
  4. Preparing for the practicalities of seeing clients, including a discussion of gender interaction
  5. Appreciating the learning from others that therapists are afforded, and the need for advice??. Appreciating and valuing input from others and recognising the need for advice.
  6. Recognising one’s own spiritual journey
  1. An overview of Eating Disorders, mental health in children, gender dysphoria, dementia, and other conditions
  2. Principles of management for such conditions
  3. Adab al-tabib – the ethics of a therapist from an Islamic perspective
  4. Professional ethics, starting and ending therapy, avoiding counter-transference, the importance of supervision and one’s own spiritual progression
  5. Hadith: ‘khayrukum al-nasih al-mansuh’ and ‘al-hakim man ‘abbara bi al-ghayr’
11 Final test Day 1: test

Day 2: marking and feedback

The test is a combination of T/F questions (fact orientated), short answers (comprehension orientated), reflections and case studies

1
Lesson 1
180 hours

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