As-salamu alaikum!

Gerne möchten wir Euch auf folgende Veröffentlichung hinweisen:

Rothman, A., & Coyle, A. (forthcoming). Conceptualizing an Islamic psychotherapy: A grounded theory study. Spirituality in Clinical Practice.


Kürzlich hat Abdallah Rothman eine erste Grounded Theory Studie zu einem Modell der Seele veröffentlicht, in der er 18 Akademiker und muslimische Religionsgelehrte hinsichtlich ihres Verständnisses von Konzepten wie Ruh, ‚Aql, Nafs, Qalb und Fitra befragt hat. In York Al-Karams Sammelband zur islamintegrierten Psychotherapie lieferte Rothman daraufhin einen ersten Entwurf seines bottom-up Ansatzes der islamischen Psychotherapie, den er nun in einer neuen Grounded Theory Studie weiter ausformuliert. Dazu hat er 18 muslimische Psychotherapeuten interviewed, die der Überzeugung sind, islamische Konzepte der Psychologie in ihre klinische Arbeit zu integrieren. Das Ergebnis dieser Arbeit ist ein „Iceberg-Model“ der islamischen Psychotherapie:


Many religiously committed Muslims do not seek psychotherapeutic services because of assumptions that psychotherapists will not engage with their religious values in an informed and open way. In light of this, an approach to psychotherapy is needed that explicitly values Muslims’ religious orientations and commitments and integrates these into clinical practice. The present study builds upon an Islamic model of the soul to develop a data-grounded, experiencebased model of Islamic psychotherapy. It does this by adopting a grounded theory approach to the analysis of interviews with 18 Muslim psychotherapists (12 men and six women) from six countries who believed that they integrate Islamic conceptions of psychology into their clinical practice. The ways in which participants understood and applied the four levels of the structure of the soul (the nafs or ‘lower self’; the aql or ‘intellect’; the qalb or ‘heart’; and the ruh or ‘spirit’) in formulating an Islamic psychotherapy are examined. Their conceptualizations and reports of practice spoke of a holistic psychology with an emphasis on embodiment and of psychological difficulties occurring because of blockages or imbalances at the levels of the soul. These were seen as needing to be released to enable clients to align more closely with their pure and good nature that comes from and is connected to God. Participants expressed caution about over-stepping their knowledge and expertise and venturing into deep religious guidance. From these insights, an ‘iceberg model’ of Islamic psychotherapy is developed.