Psychotherapy and counselling

ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِۖ وَجَٰدِلۡهُم بِٱلَّتِي هِيَ أَحۡسَنُۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ

[Prophet], call [people] to the way of your Lord with wisdom and good teaching. Argue with them in the most courteous way, for your Lord knows best who has strayed from His way and who is rightly guided

ٱلَّذِينَ يَأۡكُلُونَ ٱلرِّبَوٰاْ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيۡطَٰنُ مِنَ ٱلۡمَسِّۚ ذَٰلِكَ بِأَنَّهُمۡ قَالُوٓاْ إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ وَحَرَّمَ ٱلرِّبَوٰاْۚ فَمَن جَآءَهُۥ مَوۡعِظَةࣱ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمۡرُهُۥٓ إِلَى ٱللَّهِۖ وَمَنۡ عَادَ فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ

But those who take usury will rise up on the Day of Resurrection like someone tormented by Satan’s touch. That is because they say, ‘Trade and usury are the same,’

فَجَعَلۡنَٰهَا نَكَٰلࣰ ا لِّمَا بَيۡنَ يَدَيۡهَا وَمَا خَلۡفَهَا وَمَوۡعِظَةࣰ لِّلۡمُتَّقِينَ

We made this an example to those people who were there at the time and to those who came after them, and a lesson to all who are mindful of God

هَٰذَا بَيَانࣱ لِّلنَّاسِ وَهُدࣰ ى وَمَوۡعِظَةࣱ لِّلۡمُتَّقِينَ

This is a clear lesson to people, and guidance and teaching for those who are mindful of God

وَقَفَّيۡنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبۡنِ مَرۡيَمَ مُصَدِّقࣰ ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِۖ وَءَاتَيۡنَٰهُ ٱلۡإِنجِيلَ فِيهِ هُدࣰ ى وَنُورࣱ وَمُصَدِّقࣰ ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِ وَهُدࣰ ى وَمَوۡعِظَةࣰ لِّلۡمُتَّقِينَ

We sent Jesus, son of Mary, in their footsteps, to confirm the Torah that had been sent before him: We gave him the Gospel with guidance, light, and confirmation of the Torah already revealed- a guide and lesson for those who take heed of God

وَكَتَبۡنَا لَهُۥ فِي ٱلۡأَلۡوَاحِ مِن كُلِّ شَيۡءࣲ مَّوۡعِظَةࣰ وَتَفۡصِيلࣰ ا لِّكُلِّ شَيۡءࣲ فَخُذۡهَا بِقُوَّةࣲ وَأۡمُرۡ قَوۡمَكَ يَأۡخُذُواْ بِأَحۡسَنِهَاۚ سَأُوْرِيكُمۡ دَارَ ٱلۡفَٰسِقِينَ

We inscribed everything for him in the Tablets which taught and explained everything, saying, ‘Hold on to them firmly and urge your people to hold fast to their excellent teachings. I will show you the end of those who rebel

Invite to the path of thy Lord with wisdom and beautiful admonition. In another place He says, “Say: 'This is my path. I invite to God upon insight, I and whosoever follows me'” [12:108]. Inviting to God's road is one thing, and inviting to God is something else. The former has an intermediary in the midst, and the latter has the Real as spokesman. The result of what He said with intermediary is obedience and abandoning opposition. The fruit of what He said without intermediary is solitariness and abandoning self-governance. Solitariness is to make the aspiration one-pointed in both remembrance and gazing. In remembrance it is that you want only Him in remembering Him and you fear none but Him in remembering Him. In gazing it is that at whatever you gaze you see Him and you put down your head before no one but Him. The secret of these words is that whenever He brings an intermediary on t

Call mankind O Muhammad (s) to the way of your Lord to His religion with wisdom with the Qur’ān and fair exhortation its the Qur’ān’s fair exhortations or with gentle words and dispute with them by way of that which that is by way of that manner of disputation which is best such as calling them to God by way of His signs and calling them to His definitive arguments. Truly your Lord knows best that is He is fully knowledgeable of those who stray from His way and He knows best those who are guided and will requite them — this was revealed before the command to fight them.

(O Messenger! Let not them grieve thee who vie one with another in the race to disbelief�) [5:41-47]. Abu Bakr Ahmad ibn al-Hasan al-Hiri informed us by dictation> Abu Muhammad, the chamberlain of Ibn Ahmad al-Tusi> Muhammad ibn Hammad al-Abiwardi> Abu Mu'awiyah> al-A'mash> 'Abd Allah ibn Murrah> al-Bara' ibn 'Azib who said: �One day, the Messenger of Allah, Allah bless him and give him peace, passed by a Jewish man who had just been flogged and had his face darkened with coal. He summoned the Jews and asked them: 'Is this what your Scripture decrees as punishment for the adulterer?' 'Yes!' they replied. He then summoned one of their doctors and asked him: 'I implore you by Allah who has sent the Torah to Moses, is this what your Scripture decrees as punishment for the adulterer'. He said: 'No! And if you had not implored me by Allah, I would not tell you. Our Scripture rules that the pu

And in the tablets We wrote for him of everything an admonition, and a detailing of every- thing. “So take hold of them with strength, and command thy people to take their most beautiful. I shall show you the abode of the ungodly.” It has been mentioned in the traditions that one of the admonitions that the Exalted Lord wrote in the tablets for Moses and gave to him was this: “O Moses, if you want to be respected at the threshold of My exaltation and be specified for My nearness and proximity, act beautifully toward orphans and do not abase the poor. O Moses, I am the caresser and well-wisher of orphans, and the lovingly kind and bestower of bounty on the poor. Caress those whom I caress, and do not drive away those whom I call.” MuṣṬafā said about the poor, “The poor who remain patient will be the sitting companions of God on the Day of Resurrection.” Concerning the orphans he said, “Wh

And We made it this punishment an exemplary punishment a lesson to dissuade others from doing what they did; for all the former times and for the latter that is for the people of that time or those that came later; and an admonition to such as who fear God these are singled out for mention here because they in contrast to others are the ones who benefit thereby.

And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected. (65)So We made this punishment an example for those in front of it and those behind it, and a lesson for Al-Muttaqin (the pious (66) The Jews breach the Sanctity of the Sabbath Allah said, وَلَقَدْ عَلِمْتُمُ (And indeed you knew). This Ayah means, O Jews! Remember that Allah sent His torment on the village that disobeyed Him and broke their pledge and their covenant to observe the sanctity of the Sabbath. They began using deceitful means to avoid honoring the Sabbath by placing nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in abundance on Saturday as usual, they were caught in the ropes and nets for the rest of Saturday. During the night, the Jews collected the fish

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، قال حَدَّثَنَا إِسْحَاقُ بْنُ مُحَمَّدٍ الْفَرْوِيُّ، قال حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ قَتَادَةَ بْنِ النُّعْمَانِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا أَحَبَّ اللَّهُ عَبْدًا حَمَاهُ الدُّنْيَا كَمَا يَظَلُّ أَحَدُكُمْ يَحْمِي سَقِيمَهُ الْمَاءَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ صُهَيْبٍ وَأُمِّ الْمُنْذِرِ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ مَحْمُودِ بْنِ لَبِيدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مُرْسَلاً ‏.‏ حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، قال أَخْبَرَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ وَلَمْ يَذْكُرْ فِيهِ عَنْ قَتَادَةَ بْنِ النُّعْمَانِ ‏.‏ قَالَ أَبُو عِيسَى وَقَتَادَةُ بْنُ النُّعْمَانِ الظَّفَرِيُّ هُوَ أَخُو أَبِي سَعِيدٍ الْخُدْرِيِّ لأُمِّهِ وَمَحْمُودُ بْنُ لَبِيدٍ قَدْ أَدْرَكَ النَّبِيَّ صلى الله عليه وسلم وَرَآهُ وَهُوَ غُلاَمٌ صَغِيرٌ ‏.‏

Qatadah bin An-Nu'man narrated that the Messenger of Allah (s.a.w) said:"When Allah loves a slave, He prevents him from the world, just as one of you prevents his sick from water." Another chain reports a similar narration

حَدَّثَنَا عَبَّاسُ بْنُ مُحَمَّدٍ الدُّورِيُّ، قال حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، قال حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ التَّيْمِيِّ، عَنْ يَعْقُوبَ بْنِ أَبِي يَعْقُوبَ، عَنْ أُمِّ الْمُنْذِرِ، قَالَتْ دَخَلَ عَلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَمَعَهُ عَلِيٌّ وَلَنَا دَوَالٍ مُعَلَّقَةٌ قَالَتْ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَأْكُلُ وَعَلِيٌّ مَعَهُ يَأْكُلُ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِعَلِيٍّ ‏"‏ مَهْ مَهْ يَا عَلِيُّ فَإِنَّكَ نَاقِهٌ ‏"‏ ‏.‏ قَالَ فَجَلَسَ عَلِيٌّ وَالنَّبِيُّ صلى الله عليه وسلم يَأْكُلُ ‏.‏ قَالَتْ فَجَعَلْتُ لَهُمْ سِلْقًا وَشَعِيرًا فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ يَا عَلِيُّ مِنْ هَذَا فَأَصِبْ فَإِنَّهُ أَوْفَقُ لَكَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ فُلَيْحٍ ‏.‏ وَيُرْوَى عَنْ فُلَيْحٍ عَنْ أَيُّوبَ بْنِ عَبْدِ الرَّحْمَنِ ‏.‏ حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قال حَدَّثَنَا أَبُو عَامِرٍ، وَأَبُو دَاوُدَ قَالاَ حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ أَيُّوبَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ يَعْقُوبَ، عَنْ أُمِّ الْمُنْذِرِ الأَنْصَارِيَّةِ، فِي حَدِيثِهِ قَالَتْ دَخَلَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَذَكَرَ نَحْوَ حَدِيثِ يُونُسَ بْنِ مُحَمَّدٍ إِلاَّ أَنَّهُ قَالَ ‏"‏ أَنْفَعُ لَكَ ‏"‏ ‏.‏ وَقَالَ مُحَمَّدُ بْنُ بَشَّارٍ وَحَدَّثَنِيهِ أَيُّوبُ بْنُ عَبْدِ الرَّحْمَنِ ‏.‏ هَذَا حَدِيثٌ جَيِّدٌ غَرِيبٌ ‏.‏

Umm Al-Mundhir said:"The Messenger of Allah (ﷺ) entered upon me, while `Ali was with him, and we had a cluster of unripe dates hanging." She said: "The Messenger of Allah (ﷺ) began eating, and `Ali ate with him. The Messenger of Allah (ﷺ) said to `Ali: 'Stop, stop, for you are still recovering.' So `Ali sat and the Prophet (ﷺ) ate." She said: "I made some chard and barley for them, so the Prophet (ﷺ) said: 'O `Ali eat from this, for indeed it will be more suitable for you." Another chain reports a similar narration

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُهُ إِذَا مَرِضَ وَيَشْهَدُهُ إِذَا مَاتَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَيُشَمِّتُهُ إِذَا عَطَسَ وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَمُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ ثِقَةٌ رَوَى عَنْهُ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ وَابْنُ أَبِي فُدَيْكٍ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "There are six things due from the believer to another believer: Visiting him when he is ill, attending (his funeral) to him when he dies, accepting his invitation when he invites, giving him Salam when he meets him, replying to him when he sneezes, and wishing him well when he is absent and when he is present

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَضْرَمِيٌّ، مَوْلَى آلِ الْجَارُودِ عَنْ نَافِعٍ، أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ زِيَادِ بْنِ الرَّبِيعِ ‏.‏

Narrated Hadrami, the freed slave of the family of Al-Jarud:from Nafi: "A man sneezed beside Ibn 'Umar and said: 'Al-Hamdulillah Was-Salamu 'Ala Rasulillah. (All praise is due to Allah, and peace upon the Messenger of Allah)'. So Ibn 'Umar said: 'I too say Al-Hamdulillah Was-Salamu 'Ala Rasulillah, but this is not what the Messenger of Allah (ﷺ) taught us. He taught us to say: "Al-Hamdulillah 'Ala Kulli Hal (All praise is due to Allah in every circumstance)

181 فالأول عن أبي رقية تميم بن أوس الداري رضي الله عنه أن النبي صلى الله عليه وسلم قال الدين النصيحة قلنا لمن قال لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم رواه مسلم

فاتعظى يا نفس بهذه الموعظة واقبلى هذه النصيحة فإن من أعرض عن الموعظة فقد رضى بالنار وما أراك بها راضية ولا لهذه الموعظة واعية فإن كانت القساوة تمنعك عن قبول الموعظة فاستعينى عليها بدوام التهجد والقيام فإن لم تزل فالمواظبة على الصيام فإن لم يزل فبقلة المخالطة والكلام فإن لم تزل فبصلة الأرحام واللطف بالأيتام فإن لم تزل فاعلمى أن الله قد طبع على قلبك وأقفل عليه وأنه قد تراكمت ظلمة الذنوب على ظاهره وباطنه فوطنى نفسك على النار فقد خلق الله الجنة وخلق لها أهلا وخلق النار وخلق لها أهلا فكل ميسر لما خلق له فإن لم يبق فيك مجال للوعظ فاقنطى من نفسك والقنوط كبيرة من الكبائر نعوذ بالله من ذلك فلا سبيل لك إلى القنوط ولا سبيل لك إلى الرجاء مع انسداد طرق الخير عليك فإن ذلك اغترار وليس برجاء فانظرى الآن هل يأخذك حزن على هذه المصيبة التى ابتليت بها وهل تسمح عينك بدمعة رحمة منك على نفسك فإن سمحت فمستقى الدمع من بحر الرحمة فقد بقى فيك موضع للرجاء فواظبي على النياحة والبكاء واستعينى بأرحم الراحمين واشتكى إل

فما هو إلا الوحي اوحدمرهف % تميل ظباه اخدعا كل ما يل % فهذا شفاء الداء من كل عاقل % وهذا دواء الداء من كل جاهل % ولما كان كل من الجهاد بالسيف والحجة يسمى سبيل الله فسر الصحابة رضى الله عنهم @QB@ قوله @QE@ اطيعوا الله واطيعوا الرسول واولي الامر منكم بالامراء والعلماء فإنهم المجاهدون في سبيل الله هؤلاء بأيديهم وهؤلاء بالسنتم بألسنتهم فطلب العلم وتعليمه من اعظم سبيل الله عز وجل قال كعب الاحبار طالب العلم كالغادي الرايح في سبيل الله عز وجل وجاء عن بعض الصحابة رضى الله عنهم إذا جاء الموت طالب العلم وهو على هذه الحال مات وهو شهيد وقال سفيان بن عيينة من طلب العلم فقد بايع الله عز وجل وقال أبو الدرداء من رأى الغدو والرواح إلى العلم ليس بجهاد فقد نقص في عقله ورأيه الوجه الحادي والخمسون ما رواه الترمذي حدثنا محمود بن غيلان حدثنا أبو اسامة عن الاعمش عن أبي صالح عن أبي هريرة قال قال رسول الله من سلك طريقا يلتمس فيه علما سهل الله له طريقا إلى الجنة قال الترمذي هذا حديث حسن قال بعضهم ولم يقل في هذا ال

فأما إذا اجتمع إلى هذه الرقية الدف والشبابة والرقص بالتخنث والتكسر فلو حبلت المرأة من غناء لحبلت من هذا الغناء

والذى أراه الآن الهرب من السلاطين، فهو الأولى، فإن قدر لقاء، أقتنع بلطف الموعظة حسب.

النبي صلى الله عليه وآله وسلم كان يرقى الرقية بعد نزول المرض، وقد كوى أسعد بن زرارة رضى الله عنه.

Dropout from psychological treatment for borderline personality disorder: a multilevel survival meta-analysis.: Background: Dropout from psychotherapy for borderline personality disorder (BPD) is a notorious problem. We investigated whether treatment, treatment format, treatment setting, substance use exclusion criteria, proportion males, mean age, country, and other variables influenced dropout. Methods: From Pubmed, Embase, Cochrane, Psycinfo and other sources, 111 studies (159 treatment arms, N = 9100) of psychotherapy for non-forensic adult patients with BPD were included. Dropout per quarter during o

Evaluation of a positive psychotherapy group intervention for people with psychosis: pilot randomised controlled trial.: Aims: Third-wave psychological interventions have gained relevance in mental health service provision but their application to people with psychosis is in its infancy and interventions targeting wellbeing in psychosis are scarce. This study tested the feasibility and preliminary effectiveness of positive psychotherapy adapted for people with psychosis (WELLFOCUS PPT) to improve wellbeing. Methods: WELLFOCUS PPT was tested as an 11-week group intervention in a convenience sample of people with ps

Psychosocial interventions for advanced cancer patients: A systematic review.: Objective: Psychosocial care for advanced cancer encompasses a wide range of interventions that help patients make life-changing decisions, manage debilitating symptoms, confront impending mortality, and improve other patient outcomes. Psychosocial care is becoming increasingly available to advanced cancer patients; however, an overview of the various types of interventions is lacking. Methods: The current review systematically examined randomised-controlled trials of psychosocial interventions

Non-pharmacological interventions for reducing aggression and violence in serious mental illness: A systematic review and narrative synthesis.: Background: For people with mental illness that are violent, a range of interventions have been adopted with the aim of reducing violence outcomes. Many of these interventions have been borrowed from other (offender) populations and their evidence base in a Serious Mental Illness (SMI) population is uncertain. Aims: To aggregate the evidence base for non-pharmacological interventions in reducing violence amongst adults with SMI and PD (Personality Disorder), and to assess the efficacy of these i

Mental health and psychosocial support in humanitarian settings: linking practice and research.: This review links practice, funding, and evidence for interventions for mental health and psychosocial wellbeing in humanitarian settings. We studied practice by reviewing reports of mental health and psychosocial support activities (2007-10); funding by analysis of the financial tracking service and the creditor reporting system (2007-09); and interventions by systematic review and meta-analysis. In 160 reports, the five most commonly reported activities were basic counselling for individuals (

Psychological therapies for treatment-resistant depression in adults.: Background: Antidepressants are a first-line treatment for adults with moderate to severe major depression. However, many people prescribed antidepressants for depression don't respond fully to such medication, and little evidence is available to inform the most appropriate 'next step' treatment for such patients, who may be referred to as having treatment-resistant depression (TRD). National Institute for Health and Care Excellence (NICE) guidance suggests that the 'next step' for those who do

Severe Illness Anxiety Treated by Integrating Inpatient Psychotherapy With Medical Care and Minimizing Reassurance.

Illness anxiety disorder (IAD, formerly hypochondriasis) is characterized by preoccupation with fear of serious illness despite medical reassurance. IAD is common, debilitating, challenging to treat, and results in high healthcare utilization. Outpatient management of IAD is challenging because patients can compulsively seek reassurance from numerous providers, which interferes with learning more productive coping skills. We present the case of a woman with severe IAD who presented to the emergency room with increasing frequency over several months, despite regular outpatient medical visits and escalating psychiatric care. We made the unusual decision to hospitalize her for IAD for 1 month, in the absence of typical hospitalization criteria. This hospitalization allowed us to consolidate all medical and psychiatric care into a single provider team and train all staff and family to commun…

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British Muslims' perceptions of therapy with non-Muslim therapists: A qualitative analysis of survey responses.

Objectives: Accessing psychological therapy presents unique challenges for Muslims, who are underrepresented in primary care mental health services in the United Kingdom. This qualitative study sought the narratives of British Muslims to gain insight into the perceived barriers and facilitators to engagement with therapy. Methods: Eighty participants responded to an online free-text survey question enquiring about their views on therapy with a non-Muslim therapist after completing a short experimental study. A structured tabular approach grounded in reflexive thematic analysis was used to analyse data. Results: Three main themes were identified in our analysis: 'Fundamental differences', 'It's not worth the risk' and 'Overcoming barriers'. Within these themes we explore perceived interpersonal and systemic tensions, as well as facilitators to engagement with psychological therapy. Conclu…

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Meaning of Life Therapy: A Pilot Study of a Novel Psycho-Existential Intervention for Palliative Care in Cancer.

Intervention in Palliative Care aims to provide physical, psychosocial, and spiritual relief for patients and family members. Brief interventions with a psycho-existential approach have shown positive responses; however, cultural adaptations are needed. This pilot study aimed to develop the Meaning of Life Therapy (MLT), a novel psycho-existential intervention, rooted in the Dignity Therapy, Life Review, and Meaning-Centered Psychotherapy. MLT was culturally adapted to the Portuguese context to include questions about forgiveness, apology, reconciliation, farewell, and a legacy document, i.e., the Life Letter. Nine PC cancer patients answered a 14-question MLT protocol, intended to help patients find purpose and meaning in life. Eight themes emerged: Family, Preservation of Identity, Life Retrospective, Clinical Situation, Achievements, Socio-Professional Valorization, Forgiveness/Apolog…

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Development of the Brief Spirituality/Religiosity Functional Competency Scale.

Spiritual and religious competence in psychotherapy is increasingly recognized as essential for supporting patients facing religious and spiritual struggles, though there is a lack of reliable objective measures to evaluate clinician competence in this area. This study aimed to develop and provide preliminary validation for the Brief Spirituality/Religiosity Functional Competency Scale, an observational tool designed to assess functional spiritual/religious competencies, and to examine the relationship between these competencies and therapeutic alliance. Participants were 105 doctoral trainees enrolled in clinical or counseling psychology programs across the United States. Using data from objective-structured clinical examinations, we assessed the scale's internal consistency, interrater reliability, convergent and discriminant validity. The observational design evaluated participants' f…

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Training clinicians to deliver spiritual psychotherapy for inpatient, residential, and intensive treatment (SPIRIT).

We designed and implemented a multimodal training program for clinicians in how to deliver spiritual psychotherapy for inpatient, residential, and inpatient treatment (SPIRIT), a group-based, spiritually integrated psychotherapy for acute psychiatric settings. The overall goals for this project were to facilitate competency in spiritually integrated psychotherapy among clinicians and meeting established needs for spiritual psychotherapy among patients presenting for acute psychiatric treatment. Our training program in SPIRIT includes the following elements: (a) a training manual, (b) 80-min training video, (c) brief competency exam, and (d) practice component involving the provision of SPIRIT to at least 12 groups of patients. This article provides an overview of the training program and describes its initial dissemination with a multidisciplinary cohort of 17 clinicians within the Massa…

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Therapy without faith: Muslim clients' experience of religious exclusion and minimisation in therapy.

Objective: The integration of religious beliefs is considered an essential component of evidence-based practice; however, clients from faith-based communities frequently report that their beliefs are overlooked in therapy. While existing research primarily centres on therapists' perspectives, there is limited understanding of how Muslim clients themselves make sense of therapy when their religious identity is not acknowledged, particularly within mental health systems often grounded in Western psychological models. This study, therefore, aimed to explore the mental healthcare experiences of Muslim therapy users in the UK who received therapy where their religion was perceived as minimised or excluded, despite its personal significance. Design: A qualitative approach was adopted, underpinned by a critical realist epistemology. Semi-structured interviews were conducted with 25 Muslim parti…

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Improving psychotherapists' spiritual and religious competencies: Evaluation of a live videoconferencing training program.

This study evaluated the effectiveness of a live videoconferencing training program in spiritually integrated psychotherapy offered by ACPE: The Standard for Spiritual Care and Education (ACPE). We used a quasi-experimental one-group pretest-posttest group design to investigate whether participants' religious/spiritual competencies (self-efficacy, attitudes, and skills) improved and whether their use of spiritual interventions increased after completing the training program. We also assessed whether their perceptions of the barriers to practicing spiritually integrated treatment in their practice setting changed after training. The research participants were 84 adult men and women from diverse spiritual backgrounds, mental health specialties, and geographic locations who completed the measures before and after the training program. A repeated measures multivariate analysis of variance an…

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Meaning-centered psychotherapy for Chinese caregivers of patients with advanced cancer: Cultural and linguistic adaptation.

Purpose: Cancer incidence is rising in Hong Kong, with over half of common cancers diagnosed at advanced stages, placing substantial demands on families and driving high caregiver distress. Meaning-centered psychotherapy for cancer caregivers (MCP-C) shows promise in Western settings but requires cultural tailoring for Chinese caregivers whose values are shaped by Confucian ethics. This study aimed to culturally and linguistically adapt MCP-C for Chinese caregivers of patients with advanced cancer in Hong Kong to enhance acceptability, relevance and conceptual equivalence. Methods: Guided by the ORBIT model and Bernal's ecological validity model (EVM), we conducted semistructured interviews with nine cancer caregivers and eight healthcare professionals (oncologists, nurses, social worker and clinical psychologist). The manual was translated and transcreated into traditional Chinese. Anal…

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Cancer and Ageing Reflections for Elders (CARE): Australian Adaptation of a Psychotherapy for Older Adults With Cancer.

Background: Depression is common among older adults with cancer. The USA-developed CARE (Cancer and Ageing: Reflection for Elders) psychotherapy intervention, specifically addresses the unique needs of older people (≥ 70 years) navigating the challenges of ageing, depression, and cancer. Aims: To review and tailor the CARE resources to ensure they are culturally appropriate and acceptable for older Australians. Methods: Semi-structured cognitive 'think aloud' interviews were conducted with older Australians (≥ 70 years) diagnosed with cancer. Participants reviewed the intervention resources for each session providing feedback on content relevance and understandability. Content analysis was used to analyse the interviews. Results: We completed 20 cognitive interviews. Participants had a mean age of 74 years (range 70-79) and most with a diagnosis of blood (55% n = 11) or breast cancer (45…

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Spiritual struggles drive psychological distress in psychotherapy: Replication of findings using a practice-research network.

Longitudinal evidence indicates struggles with spirituality/religion (S/R; e.g., feeling distant or abandoned by God, guilty for not attaining standards of moral perfection, judged by one's family or community) may cause distress and hinder recovery from mental health challenges. However, research has not examined temporal associations between spiritual struggles and psychological distress in spiritually integrated psychotherapies (SIPs). In total, 175 practitioners of SIPs from 38 clinics and other settings in a practice-research network assessed these outcomes with 1,404 clients over the first 6 weeks of treatment (Time 1 [Weeks 1-2], Time 2 [Weeks 3-4], and Time 3 [Weeks 5-6]). In keeping with findings from other samples (e.g., Cowden et al., 2022, 2024; Currier et al., 2015, 2018), cross-lagged panel analyses across the three time points revealed spiritual struggles predicted clients…

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Adaptation of meaning-centered psychotherapy for healthcare providers to buffer work-induced distress and improve wellbeing.

Healthcare providers (HCPs) face high rates of distress, experienced as burnout, moral distress, compassion fatigue, and grief. HCPs are also experiencing a crisis in meaning whereby distress is associated with disconnection from meaning in work and, in turn, a lack of meaning in work can further perpetuate distress for HCPs. Although scalable systems-level solutions are needed to tackle multidimensional HCP distress, it is also necessary to address HCP suffering at individual, team, and institutional levels. Targeted interventions to alleviate HCP distress are limited. Meaning-centered psychotherapy (MCP), a brief, evidence-based, intervention first developed for persons with advanced cancer, holds promise to mitigate HCP distress. This study adapted MCP for HCPs through feedback from a multidisciplinary sample of clinicians trained in MCP and working in healthcare settings. A survey wa…

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Building trust and relationship across language barriers: a qualitative study of interpreter-mediated psychotherapy with therapists, interpreters and patients.

Background: Among a variety of barriers to accessing and providing mental health care for migrant and refugee populations, language barriers play a crucial role. Interpreter-mediated psychotherapy (IMP) has emerged as an effective approach to overcoming these challenges and promoting equitable access to mental health care. However, IMP also introduces a more complex relationship structure: the classical therapist-patient dyad evolves into a triad. Relational qualities such as trust, empathy, and mutual understanding are known to be key indicators of a positive therapeutic relationship. Despite the utilisation of interpreters, research on the relational qualities of IMP remains limited. While several qualitative studies have explored relational dynamics in IMP, few have examined these from the perspective of all parties, particularly by incorporating patient's perspectives. Therefore, thi…

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The evolution of feedback: Toward a multicultural orientation.

There have been great strides in psychology regarding diversity, equity, inclusion, and multicultural competence, but a need remains to translate these values into actionable practices in psychotherapy. While the case has been made that measurement-based care is an evidence-based intervention that improves outcomes and reduces dropouts (de Jong et al., 2021) and recently that it provides a transparent collaborative process to engage clients in treatment (Boswell et al., 2023), it has not been widely considered as a methodology for multicultural competence. We trace the evolution of what was once called "patient-focused research" (Lambert, 2001) and identify a significant change in recent writings to include important clinical and collaborative processes, a transition from a strictly normative or nomothetic understanding of the value of feedback to an appreciation of its communicative or …

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Translation and cross-cultural adaptation of the Posthumous Dignity Therapy Schedule of Questions to Brazilian Portuguese.

Objectives: Dignity Therapy (DT) is a brief form of psychotherapy that helps people with life-threatening illnesses and their loved ones cope with emotional pain and demoralization. Unfortunately, not everyone has the opportunity to receive DT during their lifetime. Posthumous Dignity Therapy (PDT) was then devised to be administered to bereaved family members. However, PDT has not yet been validated or studied in the specific cultural and linguistic context of Portuguese-Brazilians. This study aims to fill this gap by validating PDT for the Portuguese (Brazilian) context. Methods: Using Beaton's methodology, including the processes of translation, synthesis, back-translation, evaluation by an expert committee, and pre-testing, the PDT Schedule of Questions underwent validation and cultural adaptation. The research was conducted in a Palliative Care Unit at a tertiary cancer hospital in …

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Predicting resistance management skill from psychotherapy experience, intellectual humility and emotion regulation.

Objective Resistance management in psychotherapy remains a foundational skill that is associated with positive client outcomes (Westra, H. A., & Norouzian, N. (2018). Using motivational interviewing to manage process markers of ambivalence and resistance in cognitive behavioral therapy. Cognitive Therapy and Research, 42(2), 193-203). However, little is known about which therapist characteristics contribute to successful management of resistance. Research has suggested that psychotherapy performance does not improve with experience (Goldberg, S. B., Rousmaniere, T., Miller, S. D., Whipple, J., Nielsen, S. L., Hoyt, W. T., & Wampold, B. E. (2016). Do psychotherapists improve with time and experience? A longitudinal analysis of outcomes in a clinical setting. Journal of Counseling Psychology, 63(1), 1-11), that psychotherapists lack humility (Macdonald, J., & Mellor-Clark, J. (2015). Corre…

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Exploring Spiritually Integrated Psychotherapy as a Modality: How it is Evolving in the Ontario, Canada Context and the Relevance of Contributions from the Fields of Theology and Spiritual Care.

This paper surveys the current understanding of spiritually integrated psychotherapy (SIP) and connects the historical role of religious training to better understand how SIP is developing as a psychotherapy modality in Ontario, Canada. The paper clarifies how SIP is defined and proposes three levels of practice: spiritually conscious therapy, spiritually informed therapy, and spiritually integrated therapy. As evidence-based and practiced-based literature expands, more consensus is needed in how SIP terminology is used.

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Reflections on experiential training in meaning-centered psychotherapy: How MCP ended up facilitating professional wellbeing.

Objective: Meaning-centered psychotherapy (MCP) principles may provide a framework for engaging healthcare professionals in meaning-centered exploration as a novel approach to prevent burnout and enhance wellbeing in healthcare professionals through heightening personal meaning. This case study aimed to teach MCP to masters-trained social workers for use with medical patients. While the primary aim was to teach MCP to masters-trained social workers, this proof-of-concept project and this paper focus on a secondary aim of enhancing meaning and connection in the virtual workplace. Methods: A group of social workers participated in a 7-session MCP pilot from October 13th to November 24th, 2020. After each session, participants were asked to complete an anonymous continuing education evaluation with questions regarding clarity, organization, and relevance of the presentation related to use w…

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Person-Centered Mindfulness: A Culturally and Spiritually Sensitive Approach to Clinical Practice.

Mindfulness meditation is rapidly being integrated into many different forms of counseling and psychotherapy, and there is a growing evidence base for its effectiveness. It is important to understand the spiritual roots of mindfulness, and to apply it in a patient-centered manner, sensitive to the patient's own faith tradition rather than taking a one-size-fits-all approach, assuming that mindfulness-based practice is a purely secular approach. The philosophical underpinning of mindfulness lies squarely in the Buddhist faith tradition. Indeed, mindfulness is the 7th step on the Eightfold Path, which is the heart of Buddhist teachings. Many practitioners, however, may not realize that there are Western meditative techniques that are very similar to mindfulness and that have deep roots within Christian, Jewish, and Muslim faith traditions. Patient-centered mindfulness involves the use of m…

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The fundamental need for lived experience perspectives in developing and evaluating psychotherapies.

This article discusses the fundamental need for lived experience perspectives in developing and evaluating psychotherapies. The primary professional goal of clinical psychology is to serve individuals and communities living with or at risk of mental illness. To date, the field has fallen persistently short of this goal, despite decades of research on evidence-based treatments and myriad innovations in psychotherapy research. Brief and low-intensity programs, transdiagnostic approaches, and digital mental health tools have all challenged long-held assumptions of what "psychotherapy" can be, pointing toward novel pathways to effective care. And yet, population-level rates of mental illness are high and rising, access to care remains abysmally low, early treatment dropout among people who do access care is common, and science-backed treatments rarely make it into everyday practice. The auth…

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Restore and Rebuild (R&R) - a feasibility pilot study of a co-designed intervention for moral injury-related mental health difficulties.

Background: Moral injury can significantly negatively impact mental health, but currently no validated treatment for moral injury-related mental health difficulties exists in a UK context. This study aimed to examine whether the Restore and Rebuild (R&R) treatment was feasible to deliver, acceptable and well tolerated by UK military veterans with moral injury related mental health difficulties. Method: The R&R treatment was delivered to 20 patients who reported distress related to exposure to a morally injurious event(s) during military service. R&R is a 20-session psychotherapy with key themes of processing the event, self compassion, connecting with others and core values. Treatment was delivered online, weekly, one-to-one by a single therapist. Qualitative interviews with patients and the therapist who delivered R&R were conducted to explore acceptability and analysed using thematic a…

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An Integrated Developmental Approach to Personality Disorders in Adolescence: Expanding Kernberg's Object Relations Theory.

This article is a tribute to Dr. Otto F. Kernberg and his contribution to the theoretical understanding of personality pathology in adolescence. In his object relations theory of the structure of personality, an integrated identity is considered central to healthy personality functioning and is contrasted with identity diffusion, which is posited to underlie the maladaptive interpersonal functioning of patients with severe personality disorders. His work provided an early theoretical foundation for the understanding and treatment of personality disorders in adults, but a need remained for a deeper understanding of the development and treatment of personality disorders during adolescence. During the past 10 years, Kernberg has led a group of clinicians and developmental researchers focusing on childhood and adolescence to elaborate an understanding of the development, assessment, and trea…

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Examination of perceived religion in Muslim women's access to counseling and psychotherapy services: An audit study.

Across the United States and Canada, the marginalization of Muslims has contributed to many Muslim women having mental health difficulties, making it essential that services are available and accessible. An email correspondence audit design research study was used to investigate whether mental health practitioners demonstrate implicit bias in the form of aversive prejudice against Muslim women during a request for counseling/psychotherapy services. A total of 450 counselors or psychologists participated. Practitioners received an email from either a Muslim or non-Muslim woman, signified by name and a religious quotation, requesting an appointment. Based on the Aversive Racism Framework, it was hypothesized that practitioners would (a) respond more frequently to the Muslim woman and (b) respond faster to the Muslim woman but (c) offer services to the Muslim woman at a lesser or similar fr…

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Predicting dropout from psychological treatment using different machine learning algorithms, resampling methods, and sample sizes.

Objective: The occurrence of dropout from psychological interventions is associated with poor treatment outcome and high health, societal and economic costs. Recently, machine learning (ML) algorithms have been tested in psychotherapy outcome research. Dropout predictions are usually limited by imbalanced datasets and the size of the sample. This paper aims to improve dropout prediction by comparing ML algorithms, sample sizes and resampling methods. Method: Twenty ML algorithms were examined in twelve subsamples (drawn from a sample of N = 49,602) using four resampling methods in comparison to the absence of resampling and to each other. Prediction accuracy was evaluated in an independent holdout dataset using the F1-Measure. Results: Resampling methods improved the performance of ML algorithms and down-sampling can be recommended, as it was the fastest method and as accurate as the oth…

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Importance of Integrating Spiritual, Existential, Religious, and Theological Components in Psychedelic-Assisted Therapies.

Importance: Mounting evidence supports the role of spiritual, existential, religious, and theological components in mediating psychedelic-assisted therapy, yet integration of these elements into the clinical setting is lagging. Observations: Although psychedelic-assisted therapy commonly produces spiritually, existentially, religiously, or theologically relevant experiences for patients, these have not been systematically integrated into the psychotherapies that accompany therapeutic uses of psychedelics. As a key feature and potential mediator of therapeutic effects, evidence-based psychedelic-assisted therapies should include these topics in the treatment model. Research across multiple diagnostic targets and treatment contexts suggests that spiritually integrated psychotherapies are effective, feasible, and produce add-on benefits in spiritually, existentially, religiously, and theolo…

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Binge eating disorder.

Binge eating disorder (BED) is characterized by regular binge eating episodes during which individuals ingest comparably large amounts of food and experience loss of control over their eating behaviour. The worldwide prevalence of BED for the years 2018-2020 is estimated to be 0.6-1.8% in adult women and 0.3-0.7% in adult men. BED is commonly associated with obesity and with somatic and mental health comorbidities. People with BED experience considerable burden and impairments in quality of life, and, at the same time, BED often goes undetected and untreated. The aetiology of BED is complex, including genetic and environmental factors as well as neuroendocrinological and neurobiological contributions. Neurobiological findings highlight impairments in reward processing, inhibitory control and emotion regulation in people with BED, and these neurobiological domains are targets for emerging…

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