The paper discusses the effectiveness of Islamic spiritual and religious care based on the ethnographic research with 15 Muslim spiritual caregivers. Six themes emerged from the interviews with fifteen Muslim spiritual caregivers. These six themes describe what the spiritual care providers see as effective Muslim spiritual care: 1. The most effective Muslim spiritual care is rooted in the Qur'an and the Hadith; 2. Effective Muslim spiritual care also means creating a caring relationship with the patient; 3. Muslim scholars are one of the important sources of effective Islamic spiritual care; 4. The insights of psychology and the social sciences are a necessary part of effective Islamic spiritual care; 5. There is a need for continuing education; 6. Styles of effective Muslim spiritual care are varied.
AliS.R.LiuW.M., & HumedianM. (2004). Islam 101: Understanding the religion and therapy implications. Professional psychology: Research and practice, 35, 635–642.
2.
AliO.M.MilsteinG., & MarzukP.M. (2005). The imam's role in meeting the counseling needs of Muslim communities in the United States. Psychiatric services, 56(2), Available at: http://ps.psychiatryonline.org
3.
AlladinW. (1999). Models of counseling and psychotherapy for a multi-ethnic society. In PalmerS. & LaunganiP. (Eds.), Counseling in a multicultural society (pp. 94–20). London: Sage Publications.
4.
ClebschW.A. & JaekleC.R. (1994). Pastoral care in historical perspective. Northvale, New Jersey: Jason Aronson Inc.
5.
CosanM. E. (n.d.) Health and sickness according to Islam. From a pamphlet published by the Islamic Science, Culture, and Art Association, Auburn, Australia.
6.
ElgoodC. (1951). A medical history of Persia, Cambridge: Cambridge University Press.
7.
DaneshE. (online citation). The efficacy of Islamic counseling on improving marital adjustment levels of incompatible couples. Available at: http://www.iranpa.org/pdf/054.pdf
8.
FraserM. (1994). Quality in higher education: An international perspective. In GreenD. (Ed.). What is quality in higher education? (pp. 101–111). Buckingham: Open University Press & Society for Research into Higher Education.
9.
GerkinC. V. (1984). The living human document: Revisioning pastoral counseling in a hermeneutical mode. Nashville: Abingdon.
10.
GreenN. (November, 2003). The religious and cultural roles of dreams and visions in Islam. Journal of the royal Asiatic society, 13(3), 287–313.
11.
GulenFethullah. (2003). Time to pray. The Fountain, 42, 13–14.
12.
AddadY.Y. & LummisA.T. (1987). Islamic values in the United States: A comparative study. New York: Oxford University Press.
13.
HaqueA. (2004). Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologist. Journal of religion and health, 43 (4): 357–377.
14.
IqbalM. (1998). Islamic medicine: The tradition of spiritual healing. Science & spirit, 9(4), 3–5.
15.
IsgandarovaN. (2005). Islamic spiritual care in a health care setting. In MeierAugustineO'ConnorThomas St. JamesVanKatwykPeter Lorens (Eds.), Spirituality and health: Multidisciplinary explorations (pp. 85–101) Wateroo: Wilfrid Laurier University Press.
16.
IsgandarovaN. (2008). Muslim spiritual care and counselling: A case study of a resident with Parkinson's disease. In O'ConnorT.LashmarC. & MeakeE. (Eds.), The spiritual care giver's guide: Transforming the honeymoon in spiritual care therapy. (pp. 235–243), Waterloo: WLS/CAPPESWONT.
MeakesE., & O'ConnorT. (1993). Miriam dancing and with leprosy: Womens'experience of supervision in CAPE. Pastoral sciences, 13, 25–40.
19.
O'ConnorT. (1994). Take what you can and dance: Adult education theory and the practice of pastoral supervision. Journal of supervision and training in ministry, 15, 50–62.
20.
O'ConnorT.MeakesE.PickeringR.SchumanM. (1997). On the right track: Clients' experience of narrative therapy. Contemporary family therapy, 19(4), 479–496.
21.
O'ConnorT.FoxK.MeakesE.EmpeyG., & O'NeillK. (1997). Quantitative and qualitative outcome research on a regional basic SPE program. The journal of pastoral care, 51(2), 195–206.
22.
O'ConnorT. (1998). Clinical pastoral supervision and the theology of Charles Gerkin. Waterloo, ON: Wilfrid Laurier University Press.
23.
O'ConnorT. & MeakesE. (2008). Theological reflection in spiritual care: Identity and practice. In O'ConnorT.LashmarC. & MeakeE. (Eds.), The spiritual care giver's guide: Transforming the honeymoon in spiritual care therapy. The Spiritual Care Giver's Guide: Transforming the Honeymoon in Spiritual Care Therapy, (pp. 35–45). Waterloo: WLS/CAPPESWONT.
24.
O'ConnorT. & MeakesE. (2008). Canadian ethnographic study of sources and definitions of theological reflection in pastoral care and counseling. The journal of pastoral care and counseling, 62 (1–2).
25.
O'ConnorT. & MeakesE. (2009). Time spent weekly on theological reflection in pastoral care and counselling: A Canadian ethnographic study?Studies in religion38(3–4), 467–479.
26.
OsmanM.A.MilsteinG. & MarzukP.M. (2005). The Imam's role in meeting the counseling needs of Muslim communities in the United States. Psychiatric services, 56, 202–205.
27.
SammonsP. (1996). Complexities in the judgment of school effectiveness. Educational research and evaluation, 2(2), 113–49.
28.
SheikhA. (1998). Death and dying-a Muslim perspective. Journal of the royal society of medicine, (91), 138–140.
29.
SheikhA. & GatradA.R. (2007). Caring for Muslim patients. Oxford: Radcliffe Publishing.
30.
VanKatwykP. (2003). Spiritual care and therapy. Waterloo, ON: Wilfrid Laurier University Press.
31.
VeroffJ.KulkaR.DouvanE. (1981). Mental health in America: Patterns of help-seeking from 1957–1976. New York: Basic Books.
32.
WalshF. (2003). Family resilience: A framework for clinical practice. Family process, 42(1), 1–18.
33.
WangP. S.BerglundP. A., and KesslerR. C.. 2003. Patterns and correlates of contacting clergy for mental disorders in the United States. Health services research, 38(2): 647–73.
