This essay argues that inclusivity and multicultural-theological representation in CPE is its most valuable component. We will explore Muslim students’ interaction, communication, and other processes, including conceptual analysis during their CPE training. Furthermore, gaps in the CPE curriculum will be addressed.
Al-BalkhiA. (2013). Sustenance of the soul: The cognitive behavior therapy of a ninth century physician.
The International Institute of Islamic Thought.
2.
BoisenA. T. (1960). Out of the depths: An autobiographical study of mental disorder and religious experience (1st ed.).
Harper & Brothers.
3.
GuillianM. (2015).
Integrative professional theory and practice paper: Personal reflections from the journey through clinical pastoral education. Journal of Pastoral Care and Counseling,
69(4), 201–214.
4.
IqbalM. (1935). Baal-e-Jibril, 060, 139.
5.
IsgandarovaN. (2014).
The evolution of Islamic spiritual care and counseling in Ontario in the context of the college of registered psychotherapists and registered mental health therapists of Ontario. Journal of Psychology & Psychotherapy,
04(03), 1–6. https://doi.org/10.4172/2161-0487.1000143
6.
IsgandarovaN. (2018).
The role of practice-based education in Islamic spiritual care: The clinical pastoral education (CPE) training. The Muslim World,
108(2), 349–363, 361, Chapter 41, Verse 53.
