Effectiveness of Islamic Spiritual Care (Isgandarova)
1. It is incumbent upon Muslim spiritual caregivers to instill hope
about the future and to comfort the sick by saying
a. "Give thanks to God in all things."
b. "God's will be done."
c. "You will get well and live long."
d. "Prayer will make you well again."
is NOT true?
a. The Qur'an is a source of healing for both moral and physical
diseases for those who believe in it.
b. Muslim spiritual caregivers can take as a role model every prophet
mentioned in the Qur'an,
c. Muslims recite certain chapters from the Qur'an for the purpose of
healing, including exorcising a
d. The Prophet Muhammad did not allow male Muslim spiritual caregivers to
visit female clients.
the Construction of Spirituality (Walton)
3. For Pargament and Zinnbauer, "spirituality"
a. search for significance
b. search for the grand and thoughtful passions of life.
c. search for the sacred.
d. search for meaning with or without religion.
4. Which does the author NOT conclude about spirituality in health care?
a. Spirituality respects individual self-definitions of spirituality.
b. Spirituality allows for a broad range of spiritual direction, from
the holy to the mundane
c. Spirituality pays close attention to the ways in which people seek
meaning and purpose.
d. Spirituality does not include experiences of disconnectedness, such as
the ability to live with
The Cycle of Encounter (Riemslagh)
5. Regarding the pastor's interpersonal involvement (#1) with a counselee,
the author says, "I wish
to be as open and neutral as possible in my observation of your co-acts."
By "neutral", the author means not allowing any ____ to influence the
a. theological perspectives
b. prejudiced perceptions of the
c. subconscious blueprint
d. personal achievements or failures
6. About influencing the counselee (#6), the author says, "Whether my co-act
influence you depends on your openness and accessibility to my
decisiveness." How does the
author, as pastor, try to induce the counselee's accessibility?
a. By the
pastor being transparent.
b. By the pastor being self-assured.
c. By the pastor being well-tuned to the counselee.
d. All of the above.
Elderly Muslim Women's Responses (Baeke)
7. According to Muslim beliefs about illness, which is NOT true?
a. Because God created illness, once you fall ill, there is nothing you
can do about it.
b. You should fight illness and seek treatment. It is commanded by God to
take care of one's body.
c. If a Muslim is cured by physicians and medications, it is because God
made them effective.
d. Both fighting one's illness and patiently enduring suffering are signs of
one's gratefulness to God.
8. Which is NOT true?
a. Illness is God's testing, to see if
one will patiently endure it or complain. Passing the test earns good
marks for the afterlife.
b. It is important to each Muslim to know why God has burdened him or
her with illness and suffering.
c. During illness, ungratefulness is a sin.
d. Illness provides an opportunity for self-purification.
Mutually Engaged Supervisory Processes (Ragsdale)
9. Which was NOT a stated benefit of increasing self-awareness?
a. It helps the Supervisory Education Student (SES) to avoid
projecting personal needs and issues
b. It uncovers areas of needed growth and healing
c. It helps the SES to identify his or
her personality type.
d. It helps the SES to identify any cultural ignorance.
Conditions for Religious Discourse (van Nistelrooy)
10. In the Netherlands prior to 1945, non-private care was provided by
members of religious
congregations who were motivated by all of the following EXCEPT
a. the love of God for human beings.
b. the love of human beings for God.
c. the love of one's neighbor.