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The Code is intended as a framework to enable The Association of Islamic Mental Health Specialists members and other Muslim counsellors, therapists, and imams to engage with their clients and service users and community members in the most effective manner, thereby improving the state of Muslim counselling and service providers around the world.
The aim of this version of the ethical standards are designed to cater for practitioners, psychologists, counsellors, psychotherapists, coaches, imams, raqis, and chaplains providing a myriad service within their respective areas.
The Mission of the Association of Islamic Mental-Health Specialists (AIMS)
The Association of Islamic Mental Health Specialists is dedicated to serving the entire ‘community of care’ within the Umma, including qualified professionals, imams, chaplains, and members of the Muslim community who may lack formal training yet play in an important role in communal wellbeing. In relation to this mission, we intend to ground clinical, pastoral, and community caregivers in the framework of the Qur’an and Sunnah as it pertains to psychospiritual healing, while incorporating contemporary insights that will assist such caregivers in their efforts to aid the ailing members of our community, allowing them to overcome their difficulties and attain higher degrees of mental and spiritual stability.
A New Code for a Nascent Field
The Code presents a detailed, systematic synthesis of Islamic, ethical, legal, and clinical approaches to mental health that intends to overcome the limitations of contemporary codes of practice, which tend to be vaguely-worded, over-generalised, and limited in content. Such codes fail to provide a framework sufficient to address the complexities of providing counselling to the Anglophone Muslim community of the 21st century, and accordingly, there is a pressing need to present a more comprehensive, behaviour-oriented ethical code to Muslim caregivers owing to:
Islamic Principles for Objective Formulation
While secular counselling aims at achieving individual well-being within the confines of this world, Islam defines well-being from an entirely different viewpoint. A Muslim is directed to seek this wellbeing as stated in the Qur'an: "Our Lord, give us good in this world and good in the hereafter" (2:201).
This is the primary difference in the worldview of Muslims and non-Muslims. The concepts of well-being, satisfaction, salvation, self-realization, and achievement are linked with the belief that an individual's performance in this life determines the ultimate outcome in the hereafter: "What is cultivated in this world is to be harvested in the hereafter" (42:20). This basic assumption determines the fundamental goals of any therapeutic program. These cardinal principles are seen as the cornerstone of any attempt to formulate an Islamic theory:
While human beings are free to select their own path(s), there is an associated sense of accountability. As humanity has been declared the vicegerent of God (2:30), it is held accountable for its options, efforts, and behaviour. Every soul is held accountable in pledge for its deeds (74:38), and an individual can only have what he/she strives for (53:39-41).
This ummatic concept is based on a system of social relations that seeks to maximize the enjoinment of good on earth within the divine plan: "There may spring from you a community (ummah) who invite to goodness and enjoin good conduct and forbid indecency. Such are they who ate successful" (3:104). This is a trust (ummah) bestowed upon Muslims that needs to be realized as one of the aims of the Shari'ah. In order to integrate the Muslim community, the institution of sincere advice is perceived as a fundamental obligation: "You are the best ummah that has been raised up for mankind. You enjoin right conduct and forbid indecency and you believe in Allah" (3:110). On the basis of these principles, the ultimate goal of Islamic counselling would be to develop an Islamic personality. This personality needs to be healthy, balanced, and well-integrated and have all of its drives, emotions, and cognitive operations directed towards a pursuit for the pleasure of God.
This type of personality is successful in overpowering the evil prone self (nafs ul ammarah). Deviant pathological behaviour is corrected by an inducement of the reproaching self (nafs ul lawwamah).
The ultimate target is the attainment of absolute and constant contentment (nafs al mutma’innah), which is possible through a consonance of the human psyche with God. This is the stage of the constant contentment of psyche. If the ultimate objective of Islamic counselling is this contentment, the needed instruments for its realization include the constant remembrance of God (dhikr), truthfulness (sidq), and sincerity (ikhlas).
The Islamic Shariah (Qur’anic) foundations of the AIMS ethics code
The Divine guidance of Islam (the Sharia) is considered by scholars to return to one principle: that of mercy — which in practice means seeking to avert harm and acquire benefit for as many of God's creation as possible. The classical scholars, upon surveying all of rulings of Islamic law, determined that this 'benefit' returns to five (or six) principles, which form the basis of the rights-paradigm of Islam.
This publication represents the Association’s principles for safe, effective practice of professional care (therapy) and related activities driven by the core values of Islam and its beliefs for Muslim Member Practitioners. As such we encourage all members to become fully aware of its content and to practice in compliance with the Ethics and Practice Guidance in this publication. The Quran explaining the importance of complying to set agreement states:
…and those who fulfil their pledge when they pledge… these are those who are truthful, and they are the ones conscious of their Lord. (Quran: 2:177)
The aim of the Association is, and will remain, to promote excellence in counselling within the framework of the Islamic faith.
…and who can be better in judgement than Allah for a people who believe with certainty
(Quran: 5:50)
The methods Muslim Member Practitioners will employ will be consistent with all the ethics and values set out in this Framework. They will conduct themselves with the highest levels of professionalism during all therapeutic interventions. We take this to imply that the Association and its members will:
Each Practitioner is unique and has their own blend of gifts, skills, and attributes. These are their personal qualities. However, there are some qualities that Member Practitioners should try to develop to benefit the client. These include:
The Association encourages Muslim Member Practitioners to keep record of all counselling intervention. They should keep this record so they can refer to it if need arises. Some counselling modalities do not require a client to fill in a questionnaire or perform diagnoses prior to the counselling session. Each therapist, depending on the modality they use, should try and ensure relevant steps are taken to protect themselves and the client.
Member Practitioners must make sure that they remain fit to provide an effective professional service. If, for any reason, this is not possible, for example because of health, personal or professional circumstances, they should seek the advice of their supervisor or experienced colleagues and, if necessary, withdraw from practice until they are, once again, fit to practice. They should inform the client at the first instance and make suitable arrangements, if possible, for any clients who are to be affected
All member Practitioners, when they have good reason to believe that other practitioners are placing clients at risk of harm, have a responsibility to protect those clients. Member Practitioners should raise any concerns with the practitioner concerned in the first instance unless it is inappropriate to do so. If they cannot resolve the matter, they should gather the evidence available to them and make it available to the practitioner’s manager, agency, or professional body as soon as possible
Member Practitioners are responsible for working in a way that is sensitive and appropriate to the client’s culture, beliefs and understanding.
Member Practitioners must discuss with the client in advance all onward referrals to colleagues and other services. They should obtain the client’s consent both to making the referral and also to disclosing information to accompany it.
Member Practitioners must communicate to the client the nature and basis of the counselling they are offering, including availability, the degree of confidentiality they are offering and any other significant matters.
Member Practitioners’ financial relationships both with clients and others should be always honest and open.
Member Practitioners should avoid conflicts of interest. If a conflict of interest does occur, the member Practitioners’ first concerns should be to safeguard the client’s interests and to maintain the standing of the helping profession.
The Association will conduct any disciplinary measures which the Disciplinary Committee of the Board of Directors decides are appropriate. These may include one or more of the following sanctions. These may be imposed at any given time:
This decision will then be final.
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