7 Principles of Life Change For

Sharing and Maintaining

Muslim Mental Health in
Recovery
USING KASM THERAPY IN ISLAMIC PSYCHOLOGY

Imam Hamzah Alameen, MHS, PMMFT

Crisis Recovery Network Ramadan, 2016

Alameen | 7-Principles | June 25, 2016

7 Phase – Life Change For Sharing and Maintaining KASM in
Recovery1
Islamic counseling has its foundations in a sacred text the Quran, and the canonical legal

(Ahadith, Sahih Sitta) Sunnah traditions. Therefore, as Abdullah (2008) informs us

Islamic counseling has its roots embedded in the psychosocial discourses and behaviors

as practiced by the Prophet and his Asahabah (Companions). But this researcher would

still point to the heart of this matter, the Quran, and especially a Surah (chapter) essential

to the Islamic view of life’s purpose, serving Allah, Worship, and Surah Al Asr, is the

minhaj, or methodology and central learning system of Islamic living (Q:1031-3).

K.A.S.M learning Theory is based upon the four tenets found in this Surah.

The Islamic Proofs for KASM Therapy

The proof for this therapy springs from the light of the chapter of the Quran titled Al Asr,

the Declining Day (Surah, 103). In the chapter titled, Al Asr , Allah (s) has sent a four

step formula so important; we believe unless we live according to these systematic four

tenets, as Allah says, “All mankind will fail…”

The Quranic Evidence Is as Follows:

By (the Token of) Time (through the ages), Verily all Man is in loss, except such as have

Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of

1
See KASM Change paper: the above Islamic model details seven phases, which are seven
competing responses to addiction, anger, toxic thinking, and behaviors leading to recovery and
habit change. This 7 Phase – Life Change for Sharing and Maintaining KASM in Recovery is
consistent and can be interwoven with psychoeducational treatments. For example, it can be easily
adapted to desensitization, family therapy, or substance use disorder. like the, Prochaska, Di
Clementi Model; thus consumers can take spiritual actions of change and habit reversal along the
treatment cycle. These consumers adopted faith activities can even form measures of successful
progress helping the clinician in managing the treatment and recovery process, assessment, and
clinical care.

PAGE 1
Patience and Constancy (Q. 103). Knowledge (Iman) Action Good Works (Islam )

Sharing & Development through Teaching (Tawassaw bil Haqi )Maintenance by

enjoining Perseverance (Tawassaw Bis Sabri ) From the work of the eminent Shaykh of

Islam Muhammad bin Saalih al-Uthaymeeen, titled “Sharh Thalaathatul Usool”,

Explanation of the Three Fundamentals, we extract that there are four tenets contained in

the above verses:

1. Knowledge

2. Acting on that Knowledge

3. Calling to that knowledge

4. Patient Perseverance in this activity.

And so KASM theory is as follows:

1. Knowledge

2. Action

3. Sharing

4. Maintenance

By comparison it should be apparent that KASM Therapy is a direct extraction from the

Divine verses without interpolation or change in meaning. It serves as a therapeutic

explanation of the verses contained in Al Asr.

The Struggle Against Oneself – Jihad an Nafs,

The Eminent Shaykh of Islam, Ibn Qayyim Al Jawziyah, has related that the four stages

contained in Al Asr constitutes a struggle against the self, and its desires. This struggle is

one of enjoining right and forbidding wrong, and is the rectification of the individual to

the Islamic life style or Deen. It is the pursuit of knowledge, acting and calling to it and

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perseverance in these pursuits. The need for KASM therapy is evidenced by the fact that

alcoholism, substance abuse and gambling are scourges of our society, and regrettably

many Muslims are adversely affected by medicine resistant chronic severe mental

illnesses. A stratagem of success is to study what made others who have come before us

successful. We have a model of success in the age of the Prophet Muhammad (s) and his

companions may Allah be pleased with them. They were a successful generation, and a

blessed one. The majority maybe as high as 95% abstained from substance abuse and

leave a legacy of abstinence as a marker guiding to righteousness, and truth. KASM is

based in the divine life coping strategies that our Lord gave to mankind.

As Muslim therapists we should value our critical understandings of Islam as cultural

currency which can be used to accomplish therapeutic objectives. Al-Thani, (2012)

relates that, “Al-Owasi (2001) underscores the importance of associating spirituality and

counseling because the Holy Quran encourages Muslims to feel security, safety, peace,

relaxation, tranquility, comfort, connection, sympathy, contentment, and reliance on

Allah (SWT) and plants in the individual optimism and confidence in the Creator as also

in the self, and the sense to avoid everything that is not beneficial to the self. The above

views highlight the importance of Islamic traditions and values and the roles of the

Muslim counselor and client. “

The above views highlight the importance of Islamic traditions and values and the roles

of the Muslim counselor and client. “ Consequently, Inayat (2001) underlines the

significance of applying Islamic principles and traditions in aggregation with the Holy

Quran and the Prophet’s (s) spiritual teachings. Al-Malki (2004) considers spiritual

counseling in Islam works as a platform and foundation for facilitating supportive client

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change in accordance with values they already are familiar with and hold in high esteem

(Al-Thani, 2012). Altareb (1996) states that when non-Muslim psychotherapists are at

work with Muslim consumers the client should feel free to share their spiritual issues in

an environment of acceptance. Saleh (1987) put emphasis on the need for Muslim clients

to be encouraged to support themselves resolution and transformation of their own

difficulties within an Islamic framework. Family values and mores are critical in

attempting to join therapeutic relationships, and mediate familial conflicts (Moracco,

1978). Researchers have cautioned that practitioners should be competent in the

fundamentals of Islam, that is the Quran and Sunnah which form the cannons of Islamic

reality (Al-Thani, 2012; Johansen 2005 p.182).

Non-Muslims or counselors unfamiliar with Al-Islam needs to be aware of the Muslim

clients’ spiritual experience before considering provision of such services (Williams,

2005).

The Prophetic Approach in Muslim Mental Health

“O Allah I seek refuge with you from cowardice and I seek refuge with you from being

placed in a mentally deficient state!”

As narrated in Sahih Muslim (4293/1081) the Prophet (upon whom be peace) was

approached by a mentally ill woman who wanted solace from the Prophet and

someone to speak to. The Prophet (upon whom be peace) said to her, “O mother of

so n’ so, I am at your service, just choose where you’d like to talk,” and then he

proceeded with her to the side of the path where they would not be overheard and

he stayed with her until she was satisfied and left.

And indeed in the Messenger of Allah you have the perfect example.” (Qur’an 33:21)

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The empathy and concern in this hadith hints that we too should have compassion

as a guiding principle when dealing with mental illness.

Fadalah bin 'Ubaid (May Allah be pleased with him) reported: When Messenger of

Allah (‫ )ﷺ‬led Salat, some people would fall down from their standing posture out

of extreme hunger. They were of the people of As-Suffah. The nomad Arabs

would say that they were insane. After concluding Salat, Messenger of Allah (‫)ﷺ‬

would turn to them and say, "If you were to know what is in store for you with

Allah, the Exalted, you would wish to augment your starvation and lack of

provisions." [At-Tirmidhi]. Arabic/English book reference : Book 1, Hadith 515

Abu Sa'id and abu Huraira reported that they heard Allah's Messenger (‫ )ﷺ‬as

saying: Never a believer is stricken with discomfort, hardship or illness, grief or

even with mental worry that his sins are not expiated for him.‫أَبي ْبنُ بَ ْكر أَبُو َحدَّثَنَا‬

َ ُ ‫أ‬، ‫بْن ْال َوليد َعن‬، ‫طاء بْن َع ْمرو بْن ُم َح َّمد َع ْن كَثير‬
َ ، ‫سا َمةَ أَبُو َحدَّثَنَا قَالَ ُك َريْب َوأَبُو‬
َ‫ش ْيبَة‬ َ ‫ َع‬، ‫طاء َع ْن‬
َ ‫ع‬
َ

َ َ‫ي‬، ‫سعيد أَبي َع ْن‬

‫سار بْن‬ َ ، ‫وأَبي‬،
َ َ ‫سو َل َسمعَا أَنَّ ُه َما ه َُري َْرة‬ َّ ‫يُصيبُ َما " يَقُو ُل وسلم عليه هللا صلى‬
ُ ‫ّللا َر‬

َ‫صب م ْن ْال ُمؤْ من‬

َ ‫صب َولَ َو‬ َ َ‫سيئ َاته م ْن به ُكف َر إلَّ يُ َه ُّمهُ ْال َهم َحتَّى َحزَ ن َول‬
َ َ‫سقَم َولَ ن‬ َ " . Sahih

Muslim 2573 In-book reference: Book 45, Hadith 66USC-MSA web (English)

reference : Book 32, Hadith 6242

The counselor should be able to fulfill the provision of services competently in a manner

that respects and benefits families, especially in the Marriage and Family Therapeutic

(MFT) context of service delivery. this is part of the Islamic family counseling process.

Therefore, to improve the quality of their service, counselors should collaborate and get

help from Islamic religious leaders, organizations or individuals to gain a deeper

understanding of particular issues from the Islamic standpoint. Moreover, non-Muslim

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counselors should be conscious of their own perceptions, stereotypes and beliefs about

Islam and Muslims. We have then goal of decreasing mental illness and the development

of Islamic wellness. Here is a guide that counselors can use to motivate change and

transformation. These 7 principles super charge counselors and clients toward change and

re-dedication to universal truth and contentedness.

The 7 Principles of Change

1. Sincere Intention – (Niyah) is always necessary before any action since it prepares

consumers and motivates, all actions are by intentions. Ultimately this journey is

one of honesty and conviction.

2. Cessation – (Imsak) a contract is formed by the consumer to stop using and whatever

harms should be removed to not activate triggers. Here we use avoidance and

separate from people, places and things that harmed us.

3. Atonement – (Tauba) helps in making amends and removing anxiety, guilt, and

stinking thinking that leads to distorted thinking and delusional behavior.

4. Purification – (Taharah) means we not only remove forbidden toxic substances, but

also distorted thinking, acting, and avoid fatal and toxic situations, and events. The

spiritual cleansing effect of good deeds (salah and dhikr) is unrivaled.

5. Counseling- (Nasihah) Motivational consultation is accepted and shared. Providers

should really take advantage of the trust level, since consumers realize you are not

just a counselor but also a faith based super charged change agent that respects and

empathizes with consumer needs and goals.

PAGE 6
6. Meditation – (Dhikr) is taught to help consumers’ battle ambivalence assist

contemplation of the problem and prepare to functionally analyze past events and

situations.

7. Networking – (Al Jamah) reaching out to link up with, family, friends visiting and

belonging to masajid [1], education, employment, vocational, supportive services

and groups. These activities are ingrained in the consumer’s regular life cycle as a

believer, just like any other he does not have to go toward methods and values

sometimes inconsistent with consumer beliefs

PAGE 7
 References

Alameen, H. (2009) 7 Steps to sharing KASM Theory in Recovery. Crisis Publications.

Kerhonkson, NY. 112446

Abdullah, S. (2008) ‘Islamic Counseling & Psychotherapy Trends in Theory

Development’, http://www.crescentlife.com. (Accessed 1/1/2007)

Al-Malki, M. (2002) ‘Attitudes of Qatari Citizens towards Marriage and Family

Counseling’, unpublished PhD Thesis, University of Abertay, Dundee, UK.

Al-Thani, A.S. (2012). An Islamic Modification of the Person-Centered Counseling

Approach. Published by QScience.com. Tornado Tower, PO Box 5825, Doha,

Qatarhttp: Retrieved from:

//www.qscience.com/userimages/ContentEditor/1353329509142/impcca.pdf

Al-Owasi, M. A. (2001) Encyclopedia of Modern Psychology. Beirut: Dar El-Rateb.

Al-Uthaymeeen, M.S. (1997). Shaykh of Islam Muhammad bin Saalih al-Uthaymeeen,

titled “Sharh Thalaathatul Usool”, Explanation of the Three Fundamentals

Altareb, B. Y. (1996) ‘Islamic Spirituality in America: A Middle Path to Unity’,

Counseling and Values, 41(1):29. 315

Inayat, Q. (2001) ‘The Relationship between Integrative and Islamic Counseling,

Counseling Psychology Quarterly, 14(4):381- 386.

Johansen, T. M. (2005) Applying Individual Psychology to Work with Clients of the

Islamic Faith’, Journal of Individual Psychology,61(2):174-184.

Moracco, J. C. (1978) ‘Counseling: A View from the Middle East International Journal

for the Advancement of Counseling, (1):199-208.

PAGE 8
Saleh, M. A. (1987) ‘Guidance and Counseling in the Kingdom of Saudi Arabia’,

International Journal for the Advancement of Counseling, (10):277-286.

Williams, V. (2005) ‘Working with Muslims in Counseling: Identifying Sensitive Issues

and Conflicting Philosophy’, International Journal for the Advancement of

Counseling, 27(1): 125-130. [1] Worship center for Muslims.

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