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Yayın A re-classification of al-Ījī’s Akhlāq al-Adudiyya into a model of Traditional Islamic Virtues (TIV)(Michigan Publishing, 2024) Keshavarzi, Hooman; Yanık, Medaim; Keçeci, Esra; Cinisli, Muhammed Furkan; İnsan ve Toplum Bilimleri Fakültesi, Psikoloji BölümüWhile psychologists have only recently become extensively interested in character development and virtue acquisition, such an interest has existed for centuries among Muslim scholars. Islamic scholars have created many typologies and classifications of the virtues building upon the tradition they inherited from the ancient Greeks. Among the most notable works in this genre is the treatise most famously known as al-akhlāq al-ad ․udiyyah, written by the 14th century scholar Ad ․ud al-Dīn al-Ījī (d. 756 AH/1355 CE), which provided a comprehensive yet concise manual of the Islamic virtues that synthesized the previous work of Islamic philosophers situated within Islamic scripture. This paper provides a revised classification of the Islamic virtues by adjusting al-Ījī’s classification of virtues in his al-akhlāq al-ad ․udiyyah.This revised classification of virtues, referred to as Traditional Islamic Virtues (TIV), adopts the four cardinal virtues of wisdom, temperance, valor, and justice, with the addition of spirituality as an independent chief virtue with accompanying sub-virtues. TIV provides an aggregation of many of the sub-virtues enlisted by al-Ījī due to the degree of overlap between them. TIV also makes minor linguistic revisions and adds a few new sub-virtues. The definitions of each of the TIV sub-virtues are constructed by drawing upon numerous sources in the Islamic tradition while still relying mostly on al-Ījī’s classification.The process of aggregation and revision has produced five cardinal TIV virtues with 31 sub-virtues. This paper further demonstrates that a review and integration of the Islamic tradition into mainstream psychological discourses can greatly enrich the holistic practice of clinical and community psychology.Yayın A survey of islamic clergy & community leaders regarding muslim mental health first responder training(Michigan Publishing, 2020) Keshavarzi, Hooman; Keshavarzi, Hooman; Syed, Farhad; Keshavarzi, Sara; Sholapur, Naushin; Keshavarzi, Hooman; İnsan ve Toplum Bilimleri Fakültesi, Psikoloji Bölümü; İnsan ve Toplum Bilimleri Fakültesi, Psikoloji BölümüThere are significant behavioral healthcare disparities for North American Muslims including limited accessibility to mental healthcare services offered with an Islamic context. Thus, American Muslims typically turn to Islamic clergy and religious community settings to address their mental health needs prior to seeking professional care. In order to improve accessibility to Islamically oriented mental health supports, the Khalil Center, an Islamically oriented Muslim mental health center, constructed an 8--hour Muslim Mental Health First Responder Training (FRT) administered across the United States and Canada to 498 community leaders and Islamic clergy. Post--training survey data found that although most of the 128 respondents were involved in settings that necessitated responding to mental health issues in their communities, 70 % had never received any previous mental health training. The overwhelming majority (80 %) of participants emphasized their appreciation of an Islamically integrated approach to the training, reporting that it changed their perceptions, attitudes, and beliefs about mental health and 92 % stated they would recommend the training to other colleagues. The majority of participants (61.7 %) in the FRT were teachers, imams/scholars, and counselors. These positions in the community have a high interpersonal impact on the community and can be considered for many people, the first line of defense against mental health-related disorders. This survey illustrated the importance of addressing mental health from a faith-based perspective in the American Muslim community and the inclusion of Islamic clergy and community leaders in order to facilitate a collaborative care approach to closing the gaps of mental health needs for the American Muslim community.Yayın An interdisciplinary framework for Islamic cognitive theories(Wiley Periodicals, 2019) Keshavarzi, Hooman; Keshavarzi, Hooman; Kaplick, Paul M.; Chaudhary, Yaqub; Hasan, Abdullah; Yusuf, Asim; Keshavarzi, Hooman; İnsan ve Toplum Bilimleri Fakültesi, Psikoloji Bölümü; İnsan ve Toplum Bilimleri Fakültesi, Psikoloji BölümüThe Islamic psychology (IP) community in Europe has recently witnessed a heated debate about the credentials required to participate in the theoretical substantiation of IP and Islamically integrated psychotherapy and counseling. This debate has provided convenient circumstances for Muslim psychologists and Islamic scholars alike to rethink their roles within the flourishing movement. Specifically, the discussions hint toward the importance of adopting a collaborative research methodology for IP, in particular for basic research. The methodology of choice will need to define the necessary qualifications and responsibilities of scholars and psychologists in a collaborative research process (personal collaboration) and evince its capability to appropriately marry knowledge and data, diverging research methods, and perspectives, concepts, and theories from Islamic studies and contemporary psychology (content-related collaboration). Here, we devise and offer a case illustration of an Islamic Psychology Basic Research Framework (coined the SALAAM Framework). This framework uses the Institute for Interdisciplinary Studies (IIS) Model of Interdisciplinary Research, developed by the IIS at the University of Amsterdam. Our first aim is to appropriate the IIS model for the IP literature by applying the model's research process phases and technique for the integration of disparate bodies of knowledge—that is, the identification of common ground—to methodological approaches in the contemporary IP literature. Our second aim is to exemplify the devised SALAAM Framework using the relatively unexplored area of Islamic cognitive theories (ICTs), which remain underdeveloped in contemporary psychological literature, primarily because of a lack of commensurability with the nomenclature of contemporary psychology. We thus provide a primer on the potential scope of ICTs. Toward the end of this article, we discuss the potential of the project of interdisciplinary construction of Islamic psychological theory, and the ability of the SALAAM Framework to establish a research program in IP that centers on cognition. We finally offer our reflections on the distinctiveness of Islamic psychologies in comparison to mainstream and Christian psychology.Yayın Application of Traditional Islamically Integrated Psychotherapy (TIIP) and Its clinical outcome on psychological distress among American Muslims in outpatient therapy(American Psychological Association, 2023) Khan, Fahad; Keshavarzi, Hooman; Ahmad, Mahnoor; Ashai, Shereen; Sanders, Peter; Keshavarzi, Hooman; İnsan ve Toplum Bilimleri Fakültesi, Psikoloji BölümüAlthough individuals frequently turn to religion and spirituality in times of crises and other mental health concerns (Vieten & Lukoff, 2022; Yamada et al., 2020), limited research explores its utility when purposefully integrated into mental health treatment, especially in Muslim populations. While there is evidence for the clinical efficacy of Islamic adaptations of cognitive and rational therapies for Muslim patients, there are very few clinical outcome studies on inherently Islamic models of psychotherapy (Hook et al., 2010; Smith et al., 2007; Worthington & Sandage, 2001). The present study explored the clinical efficacy of an Islamic model of psychotherapy, known as Traditional Islamically Integrated Psychotherapy (TIIP; Keshavarzi et al., 2020) through a practice-based evidence approach. Five clinicians, trained in the TIIP model, offered services to 107 patients for 420 sessions at an outpatient mental health center tailored to address Muslim mental health concerns. The therapist session checklist indicated that TIIP practitioners not only utilized Islamic spiritual interventions but also integrated cognitive and emotion-focused interventions into the TIIP model of care. The outcomes of the study demonstrated a reduction in clinical distress as measured by Clinically Adaptive Multidimensional Outcome Survey and a reduction in functional distress through clinical outcomes in routine evaluation over time, indicating preliminary evidence for the efficacy of TIIP in application to Muslim patients. Process variables such as session intentions, counseling topics, as well as specific interventions from the TIIP model are presented.
