ISLAMIC PSYCHOLOGY & COUNSELLING CONVERSION
FoundationISLAMIC PSYCHOLOGY& COUNSELLINGCONVERSION DIPLOMALicensed Islamic Professional Counsellor - Ijaza (LIPC)PROGRAMME PROSPECTUS& STUDENT HANDBOOK 2021
Table of Contents3About Spring Foundation4The case for Islamic Psychology5Programme Introduction6Programme Features7Modules Overview8LIPC Qualification9Who can enrol11LIPC Certification Levels12LIPC Programme Outline22LIPC Assessment - Essay Template26LIPC Essay Marking Criteria30Programme Dates31Policies2
About Spring FoundationSpring marks the transition from winter to summer. It is the time when the coldfades away, flowers start to bloom, and everything starts afresh. Spring is a timeof growth, prosperity, change and renewal. The word for spring in ‘Arabic is ‘Rabi’which again denotes a sense of freshness, tranquillity, growth and change. Justas spring brings about changes to our natural environment, sacred knowledge,acquired through the medium of the Qur’an and the Sunnah, has the potential tobring about tranquillity, freshness and renewal into our hearts, minds and souls. It isfor this reason that the Messenger of Allah (saw), used to supplicate:“O Allah, make the Qur’an the spring [light] of my heart (Rabi’a -spring- Qalbi).”[Reported by Ahmad & Ibn Hibban on the authority of Abdullah ibn Mas’ud (ra)]Our vision is to see our future generation of scholars and Islamic practitioners reachtheir highest potential in the acquisition of knowledge. We hope to see more peoplebecome professionals like cardiac surgeons, psychologists and so forth, while beingfirmly grounded in the Islamic sciences. In other words, we hope to contribute tothe development of a generation that has the potential to become experts in bothreligious and secular sciences.The Messenger of Allah (saw) said: “This world and what is in it are accursed exceptfor the remembrance of Allah, that which Allah loves, a person of knowledge, andthe student of knowledge” (Sunan al-Tirmidhi)The scholars, such as Imam An-Nawawi (rahimahullah), describe seekingknowledge of matters which people can’t do without as Fard Kifayah (communallyobligatory). And this includes both the detailed sciences of the din and of the dunya(Al-Majmu’ 1/26).3
The case for Islamic PsychologyWhy should we simply not be satisfied with accepting modern psychology as it is?Why should we pursue Islamic psychology, the psychology of our faith?The basic answer to these questions is that psychology is inherent to Islam and itstradition, as it is a fundamental dimension of our faith.If we consider the experience of the Muslim communities over the past onehundred years as an indication for the future, then this measure implies that thepsychologies of the establishment will prevail, and we will further drift away fromour psychology of faith. Ours is a psychological age, an age in which people hungerand thirst for psychology, buy self-help books that induct them into psychologicalpatterns of thinking about themselves that are, in many ways, alien and contraryto the faith, and become formed in the image of this advice and theory. The chiefimpetus behind the Islamic psychology model is that we cannot, in faith, simplyleave our psychological thinking to be done by others, or even to be done byMuslims according to the canons and methods of the establishment psychologieswhich is bereft of the Islamic paradigm.Today, many, if not most Muslims, who are psychologists are teaching in collegesand universities and working in clinical settings, are far better versed in theestablishment psychologies than they are in the psychology of their own religioustradition. Many are not even aware that their tradition has a psychology of its own.For them, psychology is simply the psychology of the establishment.The promise of Islamic psychology is that this situation can change. All Muslims whowork as professionals in psychology should be at least as well versed in the thoughtof some great Muslim psychologist as they are in their own corner of establishmentpsychology. What if Muslims in the field were to chart a new direction inpsychology, one based on the Qur’an (and Sunnah) and their tradition, devisingnew hypotheses, research programs, psychological theories, and clinical practicesin areas where worldview beliefs make a difference? In addition to demonstratingthe potential value of Islamic worldview beliefs for the human sciences, they couldalso help to usher in a more pluralistic psychology. This would be a psychologythat acknowledges the essential roles that worldview beliefs and interpretationplay in psychological theory and research. It would welcome worldview-explicitpsychologies, along with the establishment psychologies. Such a shift would leadto a more comprehensive understanding of human beings. Such a shift wouldpermit Muslim psychologists (as well as those from other worldview communities)to teach, publish and practice in the public square according to their worldviewcommitments.Let us begin the journey authentically and dedicate to the Islamic paradigm.4
Programme IntroductionThe Spring Foundation Islamic Psychology and Counselling postgraduateprogramme is designed 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 Muslimcommunity who would like to apply Islamic-scientific psychology and counsellingin da’wah, tarbiah, and charity activities, as far as the professional Islamic and ethicalguidelines allow. The programme aims to provide an overview of Islamic-scientificpsychology, an Islamic-scientific evaluation of major perspectives in contemporarypsychology, and practical issues in applying Islamic-scientific psychology tocounselling, psychotherapy, and other areas of applied psychology.At Spring Foundation, we recognise that the professionals who may attend theconversion diploma will have a vast array of experiences and awareness on theirarea of work. The course will provide an authentic methodology to amalgamate theconventional and Islamic practices which is faithful to both the context, the Islamictradition, and the objectives (spirit) of Islam.As the graduates go into their professional work, they will achieve various types oftraditional Islamic certification and licensure (ijazah) as qualified and trustworthyprofessionals, which will be recognised and highly valued by the Muslimcommunity. This will provide the community with confidence and assurance thatthese qualified professionals will help them to demystify the issue of mental healthwithin the society.5
Programme Features6
Module 1An Introduction to IslamicScientific PsychologyModule 2An Introduction to PsychologicalPerspectives I(Psychodynamic Perspective, and BehaviouralPerspective) with Islamic-scientific PerspectiveModule 3An Introduction to PsychologicalPerspectives II(Humanistic-Existentialist Perspective, andCognitive Perspective) with Islamic-scientificPerspectiveModule 4An Introduction PsychologicalPerspectives III(Biological Perspective and Eclectic Perspective)Module 5An Introduction to Applications ofIslamic-scientific PsychologyModule 6An Introduction to Two IslamicallyIntegrated Models of Counsellingand PsychotherapyModule 7An Introduction to Islamic Studiesfor Counsellors and PsychologistsModule 8Revision, summary and discussion7
A qualification thecommunity trustsLIPC qualificationIjazah or Ijaza is an Arabic word which means “permission”, “authorisation”, ‘’license’’.Technically, Ijazah in Islam is a license authorising its holder to transmit sacredknowledge, which is issued by someone already possessing such authority. In otherwords, Ijazah is a certificate used primarily by Muslims to indicate that one has beenauthorised by a higher authority that already holds Ijazah to practice the givensubject. There is a difference between shahada and ijazah. Shahada means that theteacher authorises the student to teach the subject. Ijazah for the benefit of theLIPC is intended to mean that the student has gone through a certain area of studyand is able to practice. It should be noted that those who are awarded the advancedand masters level LIPC would already possess a conventional qualification.The focus of the LIPC is to provide the Islamic traditional method of learning anddissemination which hopes to articulate the Islamic foundations without anyexternal restrictions and constraints. This programme has been developed bythose who have both secular and Islamic, academic and traditional grounding inpsychology and counselling.8
This course is suitablefor the following people: Shariah Graduates Imams / scholars / Aalims & Aalimas Academics with an interest inpsychology/ counselling / mental health Psychologists Counsellors Psychiatrists Psychotherapists Therapists Mental health practitioners Chaplains Students of mental health Life Coaches Community Activists Social workers Charity workers Duaat - Islamic workers Teachers Age: 18 9
“Assalamu’alaikum,I took part in this on both days and it was a truly interesting andfascinating course. I thoroughly enjoyed it. Your teaching was excellentand you made the course very accessible, especially for a non-practitionerlike me. The concepts were very clearly explained, the slides were reallyhelpful and it was the right balance between the teaching and the debate/ q&a elements. In sha Allah will look forward to any other similar courses.Jazak Allah Khair and may Allah reward you and us for our efforts. Ameen.”- Hasina10
Spring Foundation is offeringthree levels of expertise in this programmeFEATURESLEVELCertificate LevelIslamically InformedLevel (cert) – completed8 modules, 2,000-3,000word essay.Advanced LevelIslamically Integrated LIPCLevel (Advanced Level)- completed 8 modules,2,000-3,000 word essay,video-recorded role-play,and 15 -hours onlineIslamic counsellingsupervision.Master LevelIslamic Psychology &Counselling LIPC level(Master Level) - completed8 modules, 2,000-3,000word essay, videorecorded role-play, and30-hours online Islamiccounselling supervision,plus supervised researchproject.Certificate Level is (open to and) awarded to all withvarious practical, Islamic, professional and academicbackground such as imams, scholars, chaplains, socialworkers, religious ministers, teachers, communityactivists, and students of mental health. On thecertification it will state the person has attended theprogramme. The attendee is not required to completethe essay. However, those who have prior counsellingqualification and complete the essay, the certificatewill state LIPC informed level.Advanced LIPC level is (open to and) awarded to onlythose with practical and professional and academicbackgrounds in psychology, psychiatry, counselling,and mental health. (Qualified practitioners). Thosewho complete the programme with the additionaladvanced level assessments will obtain the LIPCadvanced level ijazah (authorisation). They mayadd the post nominal letters ‘LIPC’ after theirnames. If they do not complete the role play andthe supervision hours, the certificate will state LIPCinformed level.Master Level LIPC is (open to and) awarded to onlythose with practical and professional and academicbackgrounds in psychology, psychiatry, counselling,and mental health. They should have at least 2years of practical experience in their respectivefields. (Qualified practitioners). Those who completethe programme with the additional master levelassessments will obtain the LIPC master level ijazah(authorisation). They may add the post nominalletters ‘LIPC’ after their names. Upon completion ofthe masters level, the Islamic practitioner is able toprovide Islamic supervision.11
LIPC PROGRAMME OUTLINEMonth 1 : An Introduction to Islamic-Scientific PsychologyTOPICAIM/OBJECTIVE1AOverview ofIslamicScientificPsycologyTo acquaint the student with a high leveloverview of Islamic-scientific psychology:1. What is psychology and counselling –Islamic definitions and outlook2. Compare and contrast variousapproaches to Islamisation ofpsychology3. Compare and contrast variousdefinitions of psychology4.Evaluate various issues and debates insecular psychology from the Islamicscientific perspective1. Various approaches to Islamisation ofpsychology2. Definitions of Islamic psychology andIslamic-scientific psychology3. Issues and debates in psychologyfrom Islamic-scientific perspectivee.g. nature vs nurture, consciousnessvs unconsciousness, observablebehaviours vs internal mentalprocesses, free-will vs determinism,and universalism vs uniqueness1BIslamicscientificmethods inpsychologyTo develop an understanding of thephilosophy and methods of research inIslamic-scientific psychology1. Describe briefly the traditionalmethodology of usul fiqh, ulum Qur’anand ulum Hadith2. Evaluate Western philosophy ofresearch and various psychologicalresearch methods from the Islamicscientific perspective3. Apply biopsychosocial-spiritual modelsin explaining human phenomena1. Introduction to usul fiqh, ulum Qur’an,and ulum Hadith and how they cancontribute to the development ofIslamic-scientific psychology.2. Positivism, social constructionismand various psychological researchmethods from the Islamic-perspectivee.g. experiment, survey, observationalmethod, case-study, and qualitativemethods together with severalresearch issues e.g. probability instatistics, representative sample, andresearch ethics.3. Biopsychosocial-spiritual modelas a guide to Islamic-scientificpsychological research.12COVERAGE
Month 2: An Introduction to Psychological Perspectives I(Psychodynamic Perspective, andBehavioural Perspective) with Islamic-scientific ctive:An Islamic-scientificevaluationEvaluation of Psychodynamicperspective from the Islamic-scientificpoint of view.1. Describe Islamic-scientific perspectiveon the influence of unconscious factorsto human behaviours2. Evaluate psychodynamic theoriesfrom Freudian psychoanalysis to NeoFreudian theories from the Islamicscientific perspective3. Apply psychodynamic models tocounselling, psychotherapies andvarious psychology sub-disciplinesform the Islamic-scientific perspective.4.Integrate the Islamic-scientificpsychodynamic model to the broaderbiopsychosocial-spiritual model1. Biography of Sigmund Freud and other neo-Freudians e.g. Carl Jung, AlfredAdler, Erik Erikson and Karen Horney2. Historical context Freudian psychoanalysis and later psychodynamic, withaddition from Islamic psychologicalhistory.3. Basic concepts of Freudian psychoanalysis and later psychodynamic, plusIslamic-scientific perspective4.Psychodynamic model of health, plusIslamic-scientific perspective5. Psychodynamic model of abnormality,plus Islamic-scientific perspective6. Psychodynamic model of counsellingand psychotherapy, plus Islamic-scientific perspective7. Psychodynamic model in other areasof psychology, plus Islamic-scientificperspective8. How does Islamic-scientific psychodynamic model fit the broader biopsychosocial-spiritual model.2BBehaviouralPerspective:An IslamicscientificevaluationEvaluation of behaviourism from Islamicscientific point of view1. Describe Islamic-scientific perspectiveon the influence of environmentalfactors to human behaviours2. Evaluate behaviourism from Islamicscientific perspective3. Apply behaviourism to counselling,psychotherapies and variouspsychology sub-disciplines fromIslamic-scientific perspective.4.Integrate Islamic-scientific behaviouralmodel to the broader biopsychosocialspiritual model1. Biography of J.B. Watson and B.F.Skinner and other behaviour therapistse.g. Joseph Wolpe and Hans Eysenck2. Historical context of early behaviourismand later behaviourism, with additionfrom Islamic psychological history.3. Basic concepts of behaviourism, plusIslamic-scientific perspective4.Behavioural model of health, plusIslamic-scientific perspective5. Behavioural model of abnormality, plusIslamic-scientific perspective6. Behavioural model of counselling andpsychotherapy, plus Islamic-scientificperspective7. Behavioural model in other areas ofpsychology, plus Islamic-scientificperspective8. How does Islamic-scientificbehavioural model fit the broaderbiopsychosocial-spiritual model.13COVERAGE
Allah is Kindand He LovesKindness inall matters.Prophet Mohammad (SAW)14
Month 3: An Introduction to Psychological Perspectives II(Humanistic-Existentialist Perspective, andCognitive Perspective) with Islamic-scientific xistentialistPerspectiveEvaluation of Humanistic-Existentialistperspective from Islamic-scientific pointof view1. Describe Islamic-scientific perspectiveon the influence of self-factor tohuman behaviours2. Evaluate humanistic-existentialistperspective from Islamic-scientificperspective3. Apply humanistic-existentialistperspective to counselling,psychotherapies and variouspsychology sub-disciplines fromIslamic-scientific perspective4.Integrate Islamic-scientific behaviouralmodel to the broader biopsychosocialspiritual model1. Biography of Carl Rogers and VictorFrankl2. Historical context of HumanisticExistentialist perspective, with additionfrom Islamic psychological history.3. Basic concepts of humanisticexistential perspective, plus Islamicscientific perspective4.Humanistic-existentialist modelof health, plus Islamic-scientificperspective5. Humanistic-existentialist model ofabnormality, plus Islamic-scientificperspective6. Humanistic-existentialist model ofcounselling and psychotherapy, plusIslamic-scientific perspective7. Humanistic-existentialist model inother areas of psychology, plus Islamicscientific perspective8. How does Islamic-scientifichumanistic-existential model fit thebroader iveEvaluation of Cognitive perspective fromIslamic-scientific point of view1. Describe Islamic-scientific perspectiveon the influence of cognitive factor tohuman behaviours2. Evaluate cognitive perspective fromIslamic-scientific perspective3. Apply cognitive perspective tocounselling, psychotherapies andvarious psychology sub-disciplinesfrom Islamic-scientific perspective4.Integrate Islamic-scientific cognitivemodel to the broader biopsychosocialspiritual model.1. Biography of Aaron Beck and Albert E.2. Historical context of cognitive-behavioural and with addition fromIslamic psychological history.3. Basic concepts of cognitive-behavioural and cognitive perspectives,plus Islamic-scientific perspective4.Cognitive-behavioural and cognitivemodels of health, plus Islamic-scientific perspective5. Cognitive-behavioural and cognitivemodels of abnormality, plus Islamic-scientific perspective6. Cognitive-behavioural and cognitivemodels of counselling and psychotherapy, plus Islamic-scientific perspective7. Cognitive-behavioural and cognitivemodels in other areas of psychology,plus Islamic-scientific perspective8. How does Islamic-scientific cognitive-behavioural and cognitive modelsfit the broader biopsychosocial-spiritual modelNote: Briefing on assessments15
Month 4: An Introduction Psychological Perspectives III(Biological Perspective and Eclectic ntialistPerspectiveEvaluation of Biological perspective fromIslamic-scientific point of viewEclecticPerspective1. Describe Islamic-scientific perspectiveon the influence of biological factor tohuman behaviours2. Evaluate biological perspective fromIslamic-scientific perspective3. Apply biological perspective tocounselling, psychotherapies andvarious psychology sub-disciplinesfrom Islamic-scientific perspective4.Integrate Islamic-scientific biologicalmodel to the broader biopsychosocialspiritual modelEvaluation of eclectic approach topsychology1. Describe Islamic-scientific perspectiveon being eclectic in explaining humanbehaviours2. Evaluate eclectic perspective fromIslamic-scientific perspective3. Integrate early Muslim scholars’psychological theories to the broaderbiopsychosocial-spiritual model4.Integrate traditional Islamic methodsto the broader biopsychosocialspiritual model16COVERAGE1. The biological bases of behaviours(genetic, neurnal and hormonalactivities)2. Historical context of psychosurgery,drug therapy, and electro-convulsivetherapy, with addition from Islamicpsychological history.3. Basic concepts of biologicalperspective, plus Islamic-scientificperspective4.Biological model of health, plusIslamic-scientific perspective5. Biological model of abnormality, plusIslamic-scientific perspective6. Biological model of counselling andpsychotherapy, plus Islamic-scientificperspective7. Biological model in other areas ofpsychology, plus Islamic-scientificperspective8. How does Islamic-scientific cognitivebehavioural and cognitive models fitthe broader biopsychosocial-spiritualmodel.1. When to use which perspective?2. When to combine more than oneperspectives?3. How to integrate psychology withmultiple Qur’anic verses and hadith(both qat i and zanni)4.How to integrate psychology withmultiple early Muslim scholars’perspectives on psychology5. How to make use of principles in UsulFiqh, Usul Tafsir and Usul Hadith whenintegrating psychology with Islamicperspective
Month 5: An Introduction to Applications ofIslamic-scientific Psychology(Biological Perspective and Eclectic Perspective)TOPIC5A5BAIM/OBJECTIVECOVERAGE1. Psychology of learning: Islamicscientific perspective2. Cognitive psychology: Islamic-scientificperspective3. Developmental psychology: Islamicscientific perspective4.Motivation and emotion: Islamicscientific perspective5. Social psychology: Islamic-scientificperspective6. Ethics and professionalism inIslamic-scientific applied psychology.Applicationsof biopsychosocial-spiritualperspective tobasic psychology disciplinesExposure to various basic psychologydisciplines from Islamic-scientificperspective:Applicationsof biopsychosocial-spiritualperspective tocounselling,psychotherapyand other applied psychology disciplinesExposure to various applied psychology 1. Biopsychosocial-spiritual approach incounselling and psychotherapydisciplines from Islamic-scientific2. Biopsychosocial-spiritual approachperspective:in counselling and psychotherapy inother applied psychology disciplines1. Apply biopsychosocial-spirituale.g. organizational psychology, healthapproach to counselling andpsychology, forensic psychology,psychotherapyeducational psychology, and2. Apply biopsychosocial-spiritualenvironmental psychology)approach to other applied psychology3. Ethics and professionalism in Islamicdisciplinesscientific applied psychology.1. Describe the Islamic philosophy oflearning cognition, development,motivation, emotion, and society.2. Evaluate psychology of learning,cognitive psychology, developmentalpsychology, motivation and emotion,and social psychology from Islamicscientific perspective3. Apply biopsychosocial-spiritual modelto various psychology sub-disciplines17
Month 6: An Introduction to Two Islamically-IntegratedModels of Counselling and tionsof biopsychosocial-spiritualperspective toAkhlaq-Restoration Therapy(ART)Exposure to Akhlaq-RestorationTherapy from Islamic-scientificperspective:Applicationsof biopsychosocial-spiritualperspective toMuslim Marital& Family Therapy (MMFT)1. Brief sketch of key figures in westernExposure to Muslim Marital & Familymarital and family therapy (Adler,Therapy from Islamic-scientificBowen, Jacobson, Satir and others)perspective:2.Major theoretical and ideas of marital1. Evaluate various perspectives aboutand family therapy and perspectivemarriage and family from Islamicon human nature, philosophicalscientific perspectiveassumptions, model of personhood,2. Analysis the development of humannature of reality, theory of pathology,psychology throughout the life-spantheory of health and the Islamicand various factors that affecting it.3. Apply Islamic-scientific psychotherapy perspectives3. Major approaches to marital and familyto improve Muslims’ marriage andtherapy and the Islamic perspectivesfamily life.4.Major therapeutic techniques andinterventions and islamic approachesin application5. Case studies1. Evaluate various perspective aboutsoul, human being, mental illness andpsychotherapy from Islamic-scientificperspective2. Analysis the development of humanpsychology throughout the life-spanand various factors that affecting it.3. Apply Islamic-scientific psychology toimprove the behaviours and morals ofhuman being.4.Discuss the purpose of Islamiccounselling5. Evaluate the meta-narrative of themodel6. Demonstrate practical application ofthe model in the counselling dialogue7. Evaluate the Islamic psychologicalmainframe181. Understanding Muslim presentationsof Mental Illness2. Understanding the Human from theIslamic and conventional perspectives3. Distinguishing between Islamicallysensitive/informed, Islamicallyintegrated and Islamic psychotherapy4.Recognising the advantages anddisadvantages of western models forMuslim clients5. Understanding the metaphysics of thesoul in relation to the nature of God6. Exploring the human developmentally,from pre-birth to old age, with analysisof their influences7. Describe the different stages of humandevelopment, as well as age-relatedchanges and problems,8. Identify the major factors thatinfluence physical, cognitive, social andpersonality development,9. Evaluate the different approaches andperspectives of human developmentand the common processes that everyindividual experiences10. Apply the concepts and theorieslearnt to explain their owndevelopment
“Salaams, thank you for the Muslim Freud course.I really enjoyed it, very engaging and beneficial.Looking forward to similar courses from you. MayAllah bless you for your hard work in this area”Farah, counsellor19
Month 7: An Introduction to Islamic Studies forCounsellors and thodologyfor CounsellorsandPsychologistsExposure to the disciplines of Usul Fiqh, 1. Usul Fiqh: Qur’an, Sunnah, Ijma’, QiyasUlum Qur’an and Ulum Hadith:2. Usul Fiqh: Rules of Interpretations3. Usul Fiqh: Syar’ man qablana, Qawl1. Apply principles in usul fiqh andSahabi, Istihsan, Masalih al-Mursalah,qawa’id fiqhiyyah (Islamic legal Urf, Istishab, Sadd al-Zara’i ,maxims) in building Islamic-scientific 4. Usul Fiqh: Ta arud al-Adillah, Ijtihadtheories and practices in counselling 5. Usul Fiqh: Selected qawa’id aland psychology.fiqhiyah2. Apply principles in Ulum Qur’an in6. Ulum Qur’an: Wahy, Nuzul Qur’an,building Islamic-scientific theoriesJam’ al-Qur’an,and practices in counselling7. Ulum Qur’an: Asbab al-Nuzul, Makkiand psychology.vs Madani, Tafsir and Ta’wil3. Apply principles in Uvlum Hadith in8. Ulum Qur’an: Nasikh vs Mansukh,building Islamic-scientific theoriesMuhkam vs Mutasyabih, Am vs Khas,and practices in counsellingMutlaq vs Muqayyad, Mantuq vsand psychologyMafhum9. Ulum Hadith: Various terminologies ofahadith10. Ulum Hadith: Transmission of hadith11. Ulum Hadith: Various classificaions ofhadith12. Ulum Hadith: Hadith narrators7BSelectedQur’anic versesand Ahadithfor CounsellorsandPsychologistsExposure to selected Qur’anic versesand Ahadith al-Nabawiyah related tocounselling and psychology:1. Qur’anic verses and ahadith related tohuman nature2. Qur’anic verses and ahadith related tobiological psychology, motivation and1. Integrate several tafsir of Qur’anicemotionverses with scientific research to3. Qur’anic verses and ahadith related tobuild Islamic-scientific theoriespsychology of learning and cognitiveand practices in counselling andpsychologypsychology4.Qur’anic verses and ahadith related2. Integrate several studies of ahadithto personality psychology andal-nabawiyah with scientific researchdevelopmental psychologyto build Islamic-scientific theories and 5. Qur’anic verses and ahadith related topractices in counsellingsocial psychology and organizationaland psychologypsychology6. Qur’anic verses and ahadith related tocounselling and psychotherapy20
Month 8: Revision, summary and discussionTOPICAIM/OBJECTIVE8ARevision andsummaryThis module will go through all of thecontent delivered throughout the LIPCprogramme. It will provide a birds-eyeview of all the themes and topicsdiscussed over the seven modules8BThis part of the module will provideReview andthe students with more time to askdiscussionwith more case questions.studies.Students will be asked to bring theircase studies to discuss so that theteachers can provide theIslamic analysis.21COVERAGE1. Overview of content of the 7 modules2. Revision with the group3. Highlight important lessons and study4.Go over any complex issues1. Students’ case studiesIslamic appraisals2. Review case studies for each of themodules for practical understandingand application
Islamic Psychology & CounsellingConversion Post-Graduate DiplomaLIPC - Essay TemplateEssay Submission GuidelinesIt is important that you do not leave your submission to the last minute, so that youhave plenty of time to ensure your submission is successful and correct, and in caseyou experience any difficulties in uploading the submission.You MUST submit work BEFORE the deadline, and we recommend leaving plenty oftime to do so.Work submitted ON the deadline will be marked as late (e.g. if the deadline is 5.00pm, coursework submission must be completed at 4.59.59 at the latest). Therefore,all assignments must be submitted BEFORE the deadline. Please carefully reviewinformation below, as it outlines penalties that will be applied for late submissions.This is based on Greenwich Mean Time (GMT).General guidelinesThe essay should have the theory and the practical aspects. Which means oneshould have a vignette of a counselling session. The research should be in theform of literature review. If the student is interviewing people, it should be in theappendix.Please use the Harvard reference framework.Word Count
Islamic counselling supervision. Islamic Psychology & Counselling LIPC level (Master Level) - completed 8 modules, 2,000-3,000 word essay, video-recorded role-play, and 30-hours online Islamic counselling supervision, plus supervised research projec
Unit 8: Continuing Personal Development in Counselling 57 Unit 9: Human Development in Relation to Counselling 63 Unit 10: Client Work in Therapeutic Counselling 69 Unit 11: Counselling for Loss and Grief 75 Unit 12: Counselling Clients Who Have Experienced Abuse 81 Unit 13: Counselling Young People 87 Unit 14: Relationship Counselling 93
Counselling Psychology Graduate Students' Handbook Revised June 17, 2021 9 Counselling Psychology at McGill University The Counselling Psychology programs at McGill University were instituted in the mid-1960s. The Master of Education (MEd) degree in Guidance and Counselling was created and first awarded in 1966 in what
Counselling Psychology Candidate handbook April 2020. . Counselling psychology is a distinct profession within the field of psychology whose specialist . a pluralistic and interdisciplinary attitude which overlaps with other applied psychologies, counselling, psychotherapy, psychiatry
Counselling psychology in practice At the heart of the philosophical praxis outlined above lies a continuous dialogue between counselling psychology practice, service providers, and service users. Counselling psychology training is a postgraduate, doctoral-level - 3 years full time or 4-6 years part time - training
MODULE 4 GROUP COUNSELLING. School of Distance Education Counselling Psychology Page 4 MODULE 1 DEFINITIONS OF COUNSELLING Counselling is a process by means of which the helper expresses care and concern towards the pers
health disorders. Counselling Psychologists use a variety of evidence-based therapeutic strategies and have particular expertise in tailoring these to meet the specific and varying needs of clients (APS Brochure on Counselling Psychology). Counselling Psychologists work with complex psychological problems and disorders such as depression, anxiety,
a variety of therapeutic models is provided in our books Practical Counselling Skills (Geldard and Geldard, 2005, available in the UK and Europe) and Basic Personal Counselling (Geldard and Geldard, 2012, available in Australia and New Zealand). Counselling young people involves different demands from those encountered when counselling adults. By making use of a very wide range of counselling .
Automotive is ready to inform and assist government in promoting the country’s competitiveness around the world; global trade is complex and it needs the knowledge and insight industry experts can offer. Looking globally, there are challenges enough without Brexit - even superpowers aren’t immune from the effects of trade tensions, unsettling business and consumer confidence. Furthermore .
