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This study investigates the integration of Islamic psychology and ethical values into the psychology curriculum of a Pakistani university. Specifically, it examines the perceptions, attitudes, and role behaviors of university lecturers regarding their readiness for this knowledge integration. Using a mixed-methods design that combines quantitative surveys (with a sample of 41 lecturers) and qualitative focus interviews, the research tests several hypotheses about the relationships between lecturers' Islamic moral values, demographic variables, and their readiness for curriculum integration. The findings reveal that while the majority of lecturers hold high Islamic moral values and demonstrate strong motivation and positive attitudes toward integrating Islamic ethics and psychology, they face a low level of role adequacy due to a lack of preparation, resources, and training. Conversely, they report high levels of role legitimacy and role support, viewing the integration as a professional and religious responsibility. The study highlights age and teaching experience as significant demographic factors influencing moral values and identifies the "reflection" subscale as a key predictor of attitudes and role behaviors. This paper contributes empirical evidence to the ongoing "Islamisation of Knowledge" movement, highlighting both the willingness of educators to adopt integrated curriculum models and the structural barriers they face.
Section 1: Title Page and Abstract
The title page and abstract establish the study's scope, identifying G. Hussein Rassool as the author and the paper's submission for a postgraduate certificate in Islamic Thought and Knowledge Integration. The abstract summarizes the core research: a mixed-methods investigation of 41 Pakistani university lecturers' readiness to integrate Islamic ethics and psychology into their teaching. It highlights key findings, including high lecturer motivation and positive attitudes, high role legitimacy and support, but low role adequacy, as well as significant relationships involving age and teaching experience.
Section 2: Introduction
The introduction details the historical context of the Islamisation of Knowledge movement, criticizing Western psychology's Eurocentric dominance and colonization of curricula. It introduces the Riphah Institute of Clinical and Professional Psychology's initiative to establish a Centre for Islamic Psychology in July 2019. Despite workshops and curriculum evaluations, the actual implementation of integrated knowledge has been slow. The author explains that the study is justified by an observed lack of readiness and reluctance among university lecturers to embed Islamic ethical values in their teaching.
Section 3: Literature Review
The literature review defines core constructs: knowledge integration, perceptions, attitudes, values, and role behaviors (role legitimacy, adequacy, and support). It outlines four curriculum integration models: the "Globalised" (Western-centric), "Sprinkle" (random insertion), "Bolt-on" (parallel or end-of-module), and "Embedded or Integrated" (thematically synthesized) approaches. Discussing the scarcity of existing research, it references previous findings by Fahmi (2018) and Haque (2018) regarding the lack of connection between psychology and theology, establishing the theoretical framework for using role behaviors to measure lecturers' readiness.
Section 4: Methodology
The methodology outlines a mixed-methods research design using purposive sampling of faculty members from four campuses of the Riphah Institute of Clinical and Professional Psychology in Pakistan. It describes the four-part self-reported questionnaire used for quantitative data: Section A covers demographics; Section B adapts the Sahin Index of Islamic Moral Values (SIIMV); Section C uses an adapted Lecturer's Perceptions of Knowledge Integration Questionnaire (LPKIQ-12); and Section D measures attitudes using the Attitude Questionnaire Towards Knowledge Integration (AQTKI). Qualitative data collection via focus group interviews is also described.
Section 5: Findings
The findings section presents quantitative data from 41 lecturers and qualitative themes from six focus interviewees. Quantitative analysis shows that 83% of lecturers have high Islamic moral values, and while overall perceptions of knowledge integration are low (especially in reflection and participation), motivation is high (68.29%). Lecturers hold highly positive attitudes toward integration (87.80%) but experience low role adequacy (58.50%) despite high role legitimacy (78.00%) and support (75.60%). Qualitative thematic analysis identifies barriers like lack of resources and preparation, alongside facilitators like training workshops.
Section 6: Discussion
The discussion interprets the study's findings in the context of academic literature. It explains the lecturers' high Islamic moral values as reflective of their personal religious commitment and the host university's core values. It discusses the disconnect between high lecturer motivation and positive attitudes versus low actual implementation due to "role inadequacy" and lack of training. The section reviews how organizational factors, workload, and professional support shape readiness, confirming that lecturers strongly support integration but require structured educational interventions to overcome their lack of knowledge.
Section 7: Conclusion
The conclusion summarizes the research's contribution as a vital source of empirical data on lecturers' readiness for knowledge integration. It notes that while lecturers are highly motivated and possess positive attitudes, there is an urgent need to properly prepare them through targeted training in Islamic studies and psychology. It acknowledges the study's limitations, including its focus on a single Pakistani university, self-reporting bias, and subjective qualitative analysis, and recommends that future implementation move beyond simple training to address broader systemic and organizational factors.
Section 8: Bibliography
The bibliography provides a comprehensive list of references used throughout the research paper. It includes academic books, peer-reviewed journal articles, conference papers, and encyclopedia entries spanning the fields of Islamic psychology, general psychology, education technology integration, and social work role behaviors. Key authors cited include G. Hussein Rassool, I. Ajzen, A. Haque, H. Loughran, and O.H. Kasule. This section serves to ground the study's theoretical frameworks and methodologies in established scientific and Islamic scholarship.
Section 9: Appendices
The appendices contain three crucial supplementary documents. Appendix 1 presents the full, 38-item "Questionnaire on Knowledge Integration of Islamic Psychology and Islamic Ethical Values in the Psychology Curriculum," divided into demographic, moral value, perception, and attitude sections. Appendix 2 provides the "Research Informed Consent" form, outlining the study's title, procedures, and confidentiality measures for participants. Appendix 3 displays the official "Ethical Approval" certificate from the Ethical Review Committee of the Riphah Institute of Clinical and Professional Psychology, confirming formal institutional clearance.
This research paper, titled "Islam and Psychology Nexus: Perception Attitude and Role Behaviours of University Lecturers on Their Readiness for Knowledge Integration of Islamic Ethics and Islamic Psychology and Ethical Values in Teaching Practices: A Case Study of a Pakistani University," investigates a critical challenge in contemporary Islamic higher education. Written by Professor Dr. G. Hussein Rassool and published in February 2023, the study addresses the gap between the philosophical goals of the "Islamisation of Knowledge" movement and its practical implementation within university psychology departments. Specifically, the paper examines how university lecturers at Riphah International University in Pakistan perceive, feel about, and behave regarding the integration of Islamic traditions, ethics, and psychological concepts into their standard curricula.
The document is structured into a logical academic format, progressing from a conceptual introduction and literature review to a rigorous empirical methodology, detailed findings, discussion, and practical appendices containing research instruments. At the heart of the paper is a mixed-methods case study that utilizes quantitative survey data from 41 lecturers alongside qualitative insights gathered from semi-structured focus group interviews with six participants. The research aims to evaluate lecturers' personal moral values, their cognitive and affective attitudes toward knowledge integration, and their perceived "role behaviors," which are categorized into role adequacy, role legitimacy, and role support.
The narrative begins by establishing the dominance of Western, Eurocentric psychology in global educational curricula. This dominance, characterized as a form of intellectual colonization, marginalizes Islamic worldviews and traditions. To counter this, the Riphah Institute of Clinical and Professional Psychology established a Centre for Islamic Psychology in July 2019 to spearhead curriculum reforms. However, despite numerous workshops, seminars, and resources, the actual integration of Islamic ethics and psychology has remained slow. The author identifies a widespread lack of readiness and a latent reluctance among lecturers as the primary bottlenecks, prompting this empirical investigation.
To unpack this lack of readiness, the literature review explores several curricular integration models. Rassool identifies four distinct approaches to curriculum design:
1. The "Globalised" approach: A secular, Western-centric model focusing on Judeo-Christian psychological frameworks, currently dominant in most Islamic academic institutions.
2. The "Sprinkle" approach: A model where Islamic content, such as selected verses from the Qur'an or Hadiths, is randomly interspersed throughout a secular curriculum without deep integration.
3. The "Bolt-on" approach: A parallel model where Islamic psychology or ethics is taught as a separate module or simply added at the end of a course, leaving the core secular curriculum untouched.
4. The "Embedded or Integrated" approach: A cohesive model where empirical psychological evidence (Ilm 'aqli) and revealed knowledge (Ilm 'naqli) are structurally synthesized based on a Tawhidic paradigm.
The empirical portion of the study evaluates lecturers' readiness using adapted psychological scales. Demographically, the sample consists of 41 lecturers, predominantly female (85.4%), young (68.3% aged 21–34), and holding Master's degrees (68.3%) or PhDs (31.7%). The majority have less than ten years of teaching experience.
The study's quantitative results paint a complex picture of readiness. First, the Sahin Index of Islamic Moral Values reveals that 83% of the lecturers possess high Islamic moral values (Akhlaq), showing a deep personal commitment to honesty, ethical modeling, and social responsibility. Second, while the lecturers exhibit a highly positive overall attitude toward knowledge integration (87.80%), their actual perceived readiness is hindered by structural limitations. The "Perceptions of Knowledge Integration" scale shows that a majority of lecturers (58.54%) score low on actual engagement, reflecting low rates of active participation and reflection on integration methodologies. However, they remain highly motivated (68.29%) to learn how to integrate these concepts.
A critical finding of the study lies in the breakdown of "role behaviors." While the lecturers experience a high degree of role legitimacy (78.00% believe it is their professional and religious duty as Muslim psychologists to integrate Islamic concepts) and role support (75.60% believe they can find colleagues or institutional support to help them), they suffer from a severe lack of role adequacy (only 41.50% feel adequate, meaning 58.50% experience a high level of role inadequacy). This role inadequacy stems directly from a lack of formal training, a lack of specialized textbooks and resources, and an absence of clear curriculum guidelines.
Using one-way ANOVA and regression analyses, the study identifies several statistically significant relationships. Age and teaching experience are shown to be significantly related to Islamic moral values. Furthermore, the "reflection" subscale of perception is identified as a powerful predictor of overall attitude toward knowledge integration and associated role behaviors.
The qualitative thematic analysis corroborates and enriches these statistical findings by revealing six major themes:
- Theme 1: Barriers to integration (lack of preparation, lack of experts, lack of books/materials, and schedule/time constraints).
- Theme 2: Facilitators of integration (availability of specialized workshops and courses, and prior experience teaching both Islamic studies and psychology).
- Theme 3: Professional role (strong conviction that integration is a professional duty and a religious responsibility to Allah).
- Theme 4: Current teaching practices (mixed responses, with only a small minority currently embedding Islamic ethics in their classrooms).
- Theme 5: Readiness (unanimous agreement that lecturers are eager and ready to adopt integrated models).
- Theme 6: Training needs (calls for structured study circles, practical clinical guidelines, and extensive resource materials).
In the discussion and conclusion, Rassool synthesizes these findings, arguing that the primary obstacle to successful curriculum reform is not lecturer opposition, but rather a lack of training and systemic support. The author emphasizes that while personal morality (Akhlaq) and religious motivation are exceptionally high, they are insufficient without formal cognitive preparation. The paper concludes by presenting three extensive appendices: a complete 38-item questionnaire, a standard research consent form, and the official ethical approval letter from the university. Ultimately, this study serves as a valuable empirical benchmark for educators and policy-makers seeking to successfully implement the Islamisation of Knowledge within higher education psychology programs.
The document is structured into a logical academic format, progressing from a conceptual introduction and literature review to a rigorous empirical methodology, detailed findings, discussion, and practical appendices containing research instruments. At the heart of the paper is a mixed-methods case study that utilizes quantitative survey data from 41 lecturers alongside qualitative insights gathered from semi-structured focus group interviews with six participants. The research aims to evaluate lecturers' personal moral values, their cognitive and affective attitudes toward knowledge integration, and their perceived "role behaviors," which are categorized into role adequacy, role legitimacy, and role support.
The narrative begins by establishing the dominance of Western, Eurocentric psychology in global educational curricula. This dominance, characterized as a form of intellectual colonization, marginalizes Islamic worldviews and traditions. To counter this, the Riphah Institute of Clinical and Professional Psychology established a Centre for Islamic Psychology in July 2019 to spearhead curriculum reforms. However, despite numerous workshops, seminars, and resources, the actual integration of Islamic ethics and psychology has remained slow. The author identifies a widespread lack of readiness and a latent reluctance among lecturers as the primary bottlenecks, prompting this empirical investigation.
To unpack this lack of readiness, the literature review explores several curricular integration models. Rassool identifies four distinct approaches to curriculum design:
1. The "Globalised" approach: A secular, Western-centric model focusing on Judeo-Christian psychological frameworks, currently dominant in most Islamic academic institutions.
2. The "Sprinkle" approach: A model where Islamic content, such as selected verses from the Qur'an or Hadiths, is randomly interspersed throughout a secular curriculum without deep integration.
3. The "Bolt-on" approach: A parallel model where Islamic psychology or ethics is taught as a separate module or simply added at the end of a course, leaving the core secular curriculum untouched.
4. The "Embedded or Integrated" approach: A cohesive model where empirical psychological evidence (Ilm 'aqli) and revealed knowledge (Ilm 'naqli) are structurally synthesized based on a Tawhidic paradigm.
The empirical portion of the study evaluates lecturers' readiness using adapted psychological scales. Demographically, the sample consists of 41 lecturers, predominantly female (85.4%), young (68.3% aged 21–34), and holding Master's degrees (68.3%) or PhDs (31.7%). The majority have less than ten years of teaching experience.
The study's quantitative results paint a complex picture of readiness. First, the Sahin Index of Islamic Moral Values reveals that 83% of the lecturers possess high Islamic moral values (Akhlaq), showing a deep personal commitment to honesty, ethical modeling, and social responsibility. Second, while the lecturers exhibit a highly positive overall attitude toward knowledge integration (87.80%), their actual perceived readiness is hindered by structural limitations. The "Perceptions of Knowledge Integration" scale shows that a majority of lecturers (58.54%) score low on actual engagement, reflecting low rates of active participation and reflection on integration methodologies. However, they remain highly motivated (68.29%) to learn how to integrate these concepts.
A critical finding of the study lies in the breakdown of "role behaviors." While the lecturers experience a high degree of role legitimacy (78.00% believe it is their professional and religious duty as Muslim psychologists to integrate Islamic concepts) and role support (75.60% believe they can find colleagues or institutional support to help them), they suffer from a severe lack of role adequacy (only 41.50% feel adequate, meaning 58.50% experience a high level of role inadequacy). This role inadequacy stems directly from a lack of formal training, a lack of specialized textbooks and resources, and an absence of clear curriculum guidelines.
Using one-way ANOVA and regression analyses, the study identifies several statistically significant relationships. Age and teaching experience are shown to be significantly related to Islamic moral values. Furthermore, the "reflection" subscale of perception is identified as a powerful predictor of overall attitude toward knowledge integration and associated role behaviors.
The qualitative thematic analysis corroborates and enriches these statistical findings by revealing six major themes:
- Theme 1: Barriers to integration (lack of preparation, lack of experts, lack of books/materials, and schedule/time constraints).
- Theme 2: Facilitators of integration (availability of specialized workshops and courses, and prior experience teaching both Islamic studies and psychology).
- Theme 3: Professional role (strong conviction that integration is a professional duty and a religious responsibility to Allah).
- Theme 4: Current teaching practices (mixed responses, with only a small minority currently embedding Islamic ethics in their classrooms).
- Theme 5: Readiness (unanimous agreement that lecturers are eager and ready to adopt integrated models).
- Theme 6: Training needs (calls for structured study circles, practical clinical guidelines, and extensive resource materials).
In the discussion and conclusion, Rassool synthesizes these findings, arguing that the primary obstacle to successful curriculum reform is not lecturer opposition, but rather a lack of training and systemic support. The author emphasizes that while personal morality (Akhlaq) and religious motivation are exceptionally high, they are insufficient without formal cognitive preparation. The paper concludes by presenting three extensive appendices: a complete 38-item questionnaire, a standard research consent form, and the official ethical approval letter from the university. Ultimately, this study serves as a valuable empirical benchmark for educators and policy-makers seeking to successfully implement the Islamisation of Knowledge within higher education psychology programs.
Section 1: Title Page and Abstract
The opening section of the document consists of the Title Page (Page 1) and the Abstract (Page 2). The title page clearly outlines the academic and institutional context of the study. The research paper is titled "Islam and Psychology Nexus: Perception Attitude and Role Behaviours of University Lecturers on Their Readiness for Knowledge Integration of Islamic Ethics and Islamic Psychology and Ethical Values in Teaching Practices: A Case Study of a Pakistani University." The paper was authored by G. Hussein Rassool (under student ID PG22010001) and completed in February 2023. It was submitted as a Course Research Paper (ITKI 6300) to fulfill requirements for the Postgraduate Certificate in Islamic Thought and Knowledge Integration, a collaborative program run by the Institute of Knowledge Integration Academy and the International Institute of Islamic Thought.
The Abstract on Page 2 provides a concise yet comprehensive summary of the entire research study. It begins by identifying the primary research gap: despite the long-standing "Islamisation of Knowledge" movement and the growing academic development of Islamic psychology as an independent discipline, there remains very limited integration of Islamic traditions, values, and perspectives within modern university psychology curricula worldwide. The abstract states that the main goals of the research are threefold: to examine the personal Islamic moral values of university lecturers, to evaluate their subjective perceptions and attitudes toward curriculum integration, and to explore how these variables relate to demographics and professional role behaviors.
Methodologically, the abstract describes the study as employing a mixed-methods design, combining quantitative surveys with qualitative elements, applied to a sample size of 41 university lecturers. The abstract summarizes the core findings of this empirical investigation. The quantitative results demonstrate that a significant majority of the participating lecturers possess high Islamic moral values, are strongly motivated to acquire new knowledge, and maintain a highly positive attitude toward the integration of Islamic ethics and psychology. Crucially, the abstract introduces a key conceptual finding regarding "role behaviors": while the lecturers report experiencing high levels of role legitimacy (the belief that they have the right and duty to teach these concepts) and role support (access to assistance), they struggle with low levels of role adequacy (the feeling of being personally equipped with the necessary knowledge and skills). It also notes that the demographic variables of age and teaching experience show statistically significant relationships with the other variables. Finally, the abstract highlights that the "reflection" subscale of perception serves as a strong predictor of overall attitudes and specific role behaviors, concluding that the paper's primary practical value is the delivery of much-needed empirical data on educator readiness.
The Abstract on Page 2 provides a concise yet comprehensive summary of the entire research study. It begins by identifying the primary research gap: despite the long-standing "Islamisation of Knowledge" movement and the growing academic development of Islamic psychology as an independent discipline, there remains very limited integration of Islamic traditions, values, and perspectives within modern university psychology curricula worldwide. The abstract states that the main goals of the research are threefold: to examine the personal Islamic moral values of university lecturers, to evaluate their subjective perceptions and attitudes toward curriculum integration, and to explore how these variables relate to demographics and professional role behaviors.
Methodologically, the abstract describes the study as employing a mixed-methods design, combining quantitative surveys with qualitative elements, applied to a sample size of 41 university lecturers. The abstract summarizes the core findings of this empirical investigation. The quantitative results demonstrate that a significant majority of the participating lecturers possess high Islamic moral values, are strongly motivated to acquire new knowledge, and maintain a highly positive attitude toward the integration of Islamic ethics and psychology. Crucially, the abstract introduces a key conceptual finding regarding "role behaviors": while the lecturers report experiencing high levels of role legitimacy (the belief that they have the right and duty to teach these concepts) and role support (access to assistance), they struggle with low levels of role adequacy (the feeling of being personally equipped with the necessary knowledge and skills). It also notes that the demographic variables of age and teaching experience show statistically significant relationships with the other variables. Finally, the abstract highlights that the "reflection" subscale of perception serves as a strong predictor of overall attitudes and specific role behaviors, concluding that the paper's primary practical value is the delivery of much-needed empirical data on educator readiness.
Section 2: Introduction
The Introduction section spans from Page 3 to Page 4 and sets the historical, theoretical, and institutional background of the study. It begins by discussing the "Islamisation of Knowledge" movement, which emerged in the late twentieth century to urge Muslim scholars to decolonize Western psychological frameworks. The author criticizes Western psychology for historically dominating global academic curricula, textbooks, clinical tests, and psychosocial interventions. Citing scholarly sources like Dudgeon and Walker, the introduction highlights how Western psychology colonizes academic spaces by imposing individualistic, universalized constructions of human behavior while actively negating non-Western worldviews. This has led to a major Eurocentric bias in both undergraduate and postgraduate psychology curricula globally.
Despite the evolution of Islamic psychology as a formal discipline, actual curriculum integration remains scarce. The introduction cites scholar Haque, who argued that existing attempts at integration are often superficial copies of Western models. Rassool asserts that for Islamic psychology to truly establish itself, academic institutions must decolonize their curriculum content and structurally integrate Islamic traditions. However, university lecturers face numerous practical obstacles. Successful integration requires a major paradigm shift and must be preceded by a careful assessment of educator readiness at both individual and institutional levels.
The author explains that integration involves combining empirical psychological science (Ilm 'aqli) and secular worldviews with revealed knowledge (Ilm 'naqli) derived from the Qur'an and Sunnah. Although theology and psychology have different epistemological sources and methodologies, they share core concerns regarding human nature, purpose, morality, spirituality, and human potential.
The introduction then contextualizes the case study by focusing on Riphah International University in Pakistan. In July 2019, the Riphah Institute of Clinical and Professional Psychology established a specialized Centre for Islamic Psychology. The university's mission was to train professionals embedded with Islamic moral and ethical values. A prior thematic analysis of the university's psychology curriculum revealed that the undergraduate Applied Psychology program only contained a "bolt-on" module on the Qur'an, while postgraduate programs completely lacked Islamic studies in their core curriculum. Consequently, the Centre undertook a restructuring strategy using workshops, seminars, and webinars. Despite these efforts, the actual implementation of integrated curriculum delivery remained slow. The author observed a widespread lack of readiness and reluctance among the faculty, providing the direct rationale and urgency for this research study.
Despite the evolution of Islamic psychology as a formal discipline, actual curriculum integration remains scarce. The introduction cites scholar Haque, who argued that existing attempts at integration are often superficial copies of Western models. Rassool asserts that for Islamic psychology to truly establish itself, academic institutions must decolonize their curriculum content and structurally integrate Islamic traditions. However, university lecturers face numerous practical obstacles. Successful integration requires a major paradigm shift and must be preceded by a careful assessment of educator readiness at both individual and institutional levels.
The author explains that integration involves combining empirical psychological science (Ilm 'aqli) and secular worldviews with revealed knowledge (Ilm 'naqli) derived from the Qur'an and Sunnah. Although theology and psychology have different epistemological sources and methodologies, they share core concerns regarding human nature, purpose, morality, spirituality, and human potential.
The introduction then contextualizes the case study by focusing on Riphah International University in Pakistan. In July 2019, the Riphah Institute of Clinical and Professional Psychology established a specialized Centre for Islamic Psychology. The university's mission was to train professionals embedded with Islamic moral and ethical values. A prior thematic analysis of the university's psychology curriculum revealed that the undergraduate Applied Psychology program only contained a "bolt-on" module on the Qur'an, while postgraduate programs completely lacked Islamic studies in their core curriculum. Consequently, the Centre undertook a restructuring strategy using workshops, seminars, and webinars. Despite these efforts, the actual implementation of integrated curriculum delivery remained slow. The author observed a widespread lack of readiness and reluctance among the faculty, providing the direct rationale and urgency for this research study.
Section 3: Literature Review
The Literature Review, spanning from Page 4 to Page 9, provides a thorough examination of the theoretical constructs underpinning the research. These constructs include knowledge integration, perception, attitudes, values, and "role behaviors" (subdivided into role legitimacy, role adequacy, and role support). The review begins by tracing the history of "knowledge integration" since the late 20th century as a tool in contemporary Islamic philosophy to reconcile religious tradition with modern social sciences. From an Islamic perspective, as defined by Kasule, knowledge integration involves embedding Islamic moral and epistemological values across all taught academic disciplines. This requires synthesizing empirical science (Ilm 'aqli) and revealed knowledge (Ilm 'naqli) into a cohesive curriculum model governed by a Tawhidic paradigm.
The review introduces Rassool's (2020) model of curriculum integration, which details four primary approaches:
1. The "Globalised" approach: The dominant model where Western-scientific, secular psychology is taught exclusively, emphasizing a Judeo-Christian framework. The author notes that many Muslim psychologists educated in this framework remain in a "psycho-secular bubble" as clones of Western theorists like Freud.
2. The "Sprinkle" approach: A superficial model where Islamic content, such as Qur'an verses or Hadiths, is randomly interspersed into an otherwise secular curriculum without structural integration.
3. The "Bolt-on" approach: A parallel model where Islamic ethics or psychology is taught as an independent module, typically added at the very end of a course, leaving the main curriculum separate and secular.
4. The "Embedded or Integrated" approach: The ideal model where traditional psychology is structurally and thematically integrated with Islamic worldviews. This model utilizes a Vertical and Horizontal Integration framework, organizing relations among topics, classical Islamic scholarship, and empirical evidence in a continuous sequence.
The literature review highlights a severe lack of empirical research on this topic, citing only one comparable study by Fahmi (2018). Fahmi's study of 32 lecturers revealed that while educators believed integrating Islam and psychology was important, they lacked the personal capacity and Islamic studies background to explain the connections logically.
The review then defines the psychological constructs of "perception" and "attitude." Drawing on Lavrakas, it explains that perception questions assess how individuals interpret and organize beliefs about their environment, whereas attitude questions measure an individual's evaluative reaction to their environment. Finally, the review addresses "role behaviors" by citing Shaw et al.'s work on healthcare workers. This research demonstrates that professional anxiety and reluctance to adopt new practices are heavily influenced by role adequacy (having sufficient knowledge), role legitimacy (having the perceived right to intervene), and role support (access to institutional help). This framework is applied to university lecturers to understand their readiness to teach integrated curricula.
The review introduces Rassool's (2020) model of curriculum integration, which details four primary approaches:
1. The "Globalised" approach: The dominant model where Western-scientific, secular psychology is taught exclusively, emphasizing a Judeo-Christian framework. The author notes that many Muslim psychologists educated in this framework remain in a "psycho-secular bubble" as clones of Western theorists like Freud.
2. The "Sprinkle" approach: A superficial model where Islamic content, such as Qur'an verses or Hadiths, is randomly interspersed into an otherwise secular curriculum without structural integration.
3. The "Bolt-on" approach: A parallel model where Islamic ethics or psychology is taught as an independent module, typically added at the very end of a course, leaving the main curriculum separate and secular.
4. The "Embedded or Integrated" approach: The ideal model where traditional psychology is structurally and thematically integrated with Islamic worldviews. This model utilizes a Vertical and Horizontal Integration framework, organizing relations among topics, classical Islamic scholarship, and empirical evidence in a continuous sequence.
The literature review highlights a severe lack of empirical research on this topic, citing only one comparable study by Fahmi (2018). Fahmi's study of 32 lecturers revealed that while educators believed integrating Islam and psychology was important, they lacked the personal capacity and Islamic studies background to explain the connections logically.
The review then defines the psychological constructs of "perception" and "attitude." Drawing on Lavrakas, it explains that perception questions assess how individuals interpret and organize beliefs about their environment, whereas attitude questions measure an individual's evaluative reaction to their environment. Finally, the review addresses "role behaviors" by citing Shaw et al.'s work on healthcare workers. This research demonstrates that professional anxiety and reluctance to adopt new practices are heavily influenced by role adequacy (having sufficient knowledge), role legitimacy (having the perceived right to intervene), and role support (access to institutional help). This framework is applied to university lecturers to understand their readiness to teach integrated curricula.
Section 4: Methodology
The Methodology section, located on Pages 9 to 11, outlines the research design, participant sampling, and quantitative and qualitative instruments used in the study. The author employs a mixed-methods (multi-method) research design to gather both statistical data and subjective experiences. The sample is a purposive sample of faculty members recruited from four distinct campuses (Lahore, Faisalabad, Rawalpindi, and Malakund) of the Riphah Institute of Clinical and Professional Psychology, Riphah International University, Pakistan. The inclusion criteria required that all participants be active, currently employed faculty members at these specific campuses.
Quantitative data was collected via a self-reported questionnaire divided into four distinct sections:
- Section A: Demographic Questions. This gathered data on age, gender, academic position, professional qualifications, and the duration of teaching experience.
- Section B: The Sahin Index of Islamic Moral Values (SIIMV). Adapted from Francis, Sahin, and Failakawi, this 17-item scale measures "Akhlaq" (a person's fundamental moral and ethical disposition in life). It contains 14 positive items and 3 negative items (which are reverse-scored) rated on a 5-point Likert scale ranging from "strongly disagree" to "strongly agree." The adapted scale demonstrated a reliable Cronbach's alpha coefficient of 0.77.
- Section C: Lecturer Perceptions of Knowledge Integration Questionnaire (LPKIQ-12). Adapted from the Student Perception of Research Integration Questionnaire (SPRIQ), this 12-item questionnaire evaluates lecturers' perceptions across three subscales: Participation (3 items measuring involvement), Motivation (4 items measuring enthusiasm), and Reflection (5 items measuring attention paid to the integration process). Items are scored on a 5-point Likert scale (very rarely to very frequently), with the adapted scale showing an alpha of 0.90.
- Section D: Attitude Questionnaire Towards Knowledge Integration (AQTKI). This 38-item measure identifies lecturers' beliefs, knowledge, and confidence (items 1-19), as well as their role behaviors (items 20-38), adapting subscales of role adequacy, legitimacy, and support from the Adolescent Substance Use Problems Perceptions Questionnaire (ASUPPQ). It uses a 7-point Likert scale from "strongly agree" to "strongly disagree," where lower scores indicate more positive attitudes. The adapted AQTK scale yielded a highly reliable alpha of 0.93.
For data analysis, the quantitative data was processed using SPSS version 22, employing descriptive statistics, Pearson's correlation, and multiple linear regressions. Qualitative data was gathered via semi-structured focus group interviews with six selected participants. These interviews were audio-recorded, transcribed verbatim, and analyzed using thematic analysis across a five-step framework: compiling, disassembling, assembling, interpreting, and concluding. Ethical approval was formally granted by the university's Research and Ethics Committee, and all participants provided informed consent.
Quantitative data was collected via a self-reported questionnaire divided into four distinct sections:
- Section A: Demographic Questions. This gathered data on age, gender, academic position, professional qualifications, and the duration of teaching experience.
- Section B: The Sahin Index of Islamic Moral Values (SIIMV). Adapted from Francis, Sahin, and Failakawi, this 17-item scale measures "Akhlaq" (a person's fundamental moral and ethical disposition in life). It contains 14 positive items and 3 negative items (which are reverse-scored) rated on a 5-point Likert scale ranging from "strongly disagree" to "strongly agree." The adapted scale demonstrated a reliable Cronbach's alpha coefficient of 0.77.
- Section C: Lecturer Perceptions of Knowledge Integration Questionnaire (LPKIQ-12). Adapted from the Student Perception of Research Integration Questionnaire (SPRIQ), this 12-item questionnaire evaluates lecturers' perceptions across three subscales: Participation (3 items measuring involvement), Motivation (4 items measuring enthusiasm), and Reflection (5 items measuring attention paid to the integration process). Items are scored on a 5-point Likert scale (very rarely to very frequently), with the adapted scale showing an alpha of 0.90.
- Section D: Attitude Questionnaire Towards Knowledge Integration (AQTKI). This 38-item measure identifies lecturers' beliefs, knowledge, and confidence (items 1-19), as well as their role behaviors (items 20-38), adapting subscales of role adequacy, legitimacy, and support from the Adolescent Substance Use Problems Perceptions Questionnaire (ASUPPQ). It uses a 7-point Likert scale from "strongly agree" to "strongly disagree," where lower scores indicate more positive attitudes. The adapted AQTK scale yielded a highly reliable alpha of 0.93.
For data analysis, the quantitative data was processed using SPSS version 22, employing descriptive statistics, Pearson's correlation, and multiple linear regressions. Qualitative data was gathered via semi-structured focus group interviews with six selected participants. These interviews were audio-recorded, transcribed verbatim, and analyzed using thematic analysis across a five-step framework: compiling, disassembling, assembling, interpreting, and concluding. Ethical approval was formally granted by the university's Research and Ethics Committee, and all participants provided informed consent.
Section 5: Findings
The Findings section, spanning Pages 11 through 17, details the quantitative statistical output and qualitative themes extracted from the study. The quantitative sample comprised 41 university lecturers, who were predominantly female (85.4%). The majority (68.3%) belonged to the 21–34 years age group, with 26.8% aged 35–54, and 4.9% aged 55–60. In terms of education, 68.3% held a Master's degree, while 31.7% held a PhD. Teaching experience varied, with 46.3% having less than 5 years, 39.1% having 5–10 years, and 14.6% having over 10 years of experience. The institutional settings were distributed across Lahore (31.7%), Islamabad (41.5%), and Faisalabad (26.8%).
The Sahin Index of Islamic Moral Values showed that the lecturers had a high mean level of moral values (71.12, SD = 7.03), with 83% (34 lecturers) scoring high and only 17% (7 lecturers) scoring low. Perceptions of knowledge integration, however, revealed a high percentage of low scores (58.54% overall). Subscales for Reflection and Participation both showed 60.98% low scores, indicating low current engagement with integration. Conversely, the Motivation subscale showed high scores (68.29%), indicating a strong desire to learn.
The Attitude Towards Knowledge Integration questionnaire showed a highly positive attitude overall, with 87.80% of lecturers scoring in the low-score range (which denotes positive views on this scale). Specifically, the Attitude subscale (beliefs, knowledge, and confidence) showed positive attitudes in 97.56% of respondents.
A critical discrepancy was found in the "role behaviors" subscales (items 20-38). While overall role behaviors showed a high percentage of low scores (68.29%, indicating positive attitudes), the breakdown showed a stark contrast: lecturers reported very high role legitimacy (78.00% felt they had the right to integrate) and role support (75.60% felt supported), but low role adequacy (58.50% scored low on adequacy, meaning they felt inadequate to perform the integration).
An ANOVA test revealed that age (F = 2.179, p = .045) and years of teaching experience (F = 2.596, p = .019) had statistically significant relationships with Islamic moral values. Correlation analysis showed that perception of knowledge integration was negatively correlated with attitude (meaning higher, more critical perception associated with positive, open attitudes toward learning). Multiple regressions proved that the perception subscale of "reflection" was a highly significant predictor of attitude toward integration (***p < .001).
Qualitative thematic analysis identified six key themes:
- Theme 1: Barriers in preventing knowledge integration (lack of preparation, experts, and resources/books).
- Theme 2: Facilitators in enhancing knowledge integration (specialized workshops, courses, and dual backgrounds in Islamic studies and psychology).
- Theme 3: Role in knowledge integration (unanimous agreement that integration is a professional and religious duty as Muslim psychologists).
- Theme 4: Current practices (mixed, with most not currently integrating Islamic concepts).
- Theme 5: Readiness (all participants expressed high readiness and motivation).
- Theme 6: Training needs (calls for structured study circles, workshops, resources, and clinical guidelines).
The Sahin Index of Islamic Moral Values showed that the lecturers had a high mean level of moral values (71.12, SD = 7.03), with 83% (34 lecturers) scoring high and only 17% (7 lecturers) scoring low. Perceptions of knowledge integration, however, revealed a high percentage of low scores (58.54% overall). Subscales for Reflection and Participation both showed 60.98% low scores, indicating low current engagement with integration. Conversely, the Motivation subscale showed high scores (68.29%), indicating a strong desire to learn.
The Attitude Towards Knowledge Integration questionnaire showed a highly positive attitude overall, with 87.80% of lecturers scoring in the low-score range (which denotes positive views on this scale). Specifically, the Attitude subscale (beliefs, knowledge, and confidence) showed positive attitudes in 97.56% of respondents.
A critical discrepancy was found in the "role behaviors" subscales (items 20-38). While overall role behaviors showed a high percentage of low scores (68.29%, indicating positive attitudes), the breakdown showed a stark contrast: lecturers reported very high role legitimacy (78.00% felt they had the right to integrate) and role support (75.60% felt supported), but low role adequacy (58.50% scored low on adequacy, meaning they felt inadequate to perform the integration).
An ANOVA test revealed that age (F = 2.179, p = .045) and years of teaching experience (F = 2.596, p = .019) had statistically significant relationships with Islamic moral values. Correlation analysis showed that perception of knowledge integration was negatively correlated with attitude (meaning higher, more critical perception associated with positive, open attitudes toward learning). Multiple regressions proved that the perception subscale of "reflection" was a highly significant predictor of attitude toward integration (***p < .001).
Qualitative thematic analysis identified six key themes:
- Theme 1: Barriers in preventing knowledge integration (lack of preparation, experts, and resources/books).
- Theme 2: Facilitators in enhancing knowledge integration (specialized workshops, courses, and dual backgrounds in Islamic studies and psychology).
- Theme 3: Role in knowledge integration (unanimous agreement that integration is a professional and religious duty as Muslim psychologists).
- Theme 4: Current practices (mixed, with most not currently integrating Islamic concepts).
- Theme 5: Readiness (all participants expressed high readiness and motivation).
- Theme 6: Training needs (calls for structured study circles, workshops, resources, and clinical guidelines).
Section 6: Discussion
The Discussion section, covering Pages 18 to 21, synthesizes the quantitative and qualitative findings of the case study and connects them to existing literature on curriculum reform and organizational psychology. The author begins by discussing the high level of Islamic moral values (83%) observed among the lecturers. This is interpreted as a reflection of their personal religious commitments and the host university's explicit mission to foster Islamic ethical values (Akhlaq), such as Muhasabah (Accountability), Ijtimaiyyah (Teamwork), and Rahmah (Compassion).
The discussion then addresses the contrast between the lecturers' high motivation and positive attitudes toward integration versus their low actual implementation and low scores in reflection and participation. Rassool attributes this to a lack of core knowledge and unfamiliarity with integration methodologies. This is supported by literature from other fields, such as educational technology, which demonstrates that while educators are often highly motivated to adopt innovations, a lack of practical preparation and reflective practice time prevents successful implementation.
A major portion of the discussion focuses on "role behaviors." The author highlights the finding that lecturers experienced a profound sense of role inadequacy (58.50% low role adequacy), despite reporting very high role legitimacy (78.00%) and role support (75.60%). This means that while lecturers firmly believe that integrating Islamic psychology is their professional and religious responsibility, they do not feel equipped with the necessary knowledge or skills to do so in the classroom. This role inadequacy is directly linked to the barriers identified in the qualitative focus groups: a severe lack of preparation, specialized textbooks, expert guidance, and formal training.
Rassool notes that in the literature, factors such as high workload and a lack of clear guidelines actively inhibit educators from implementing teaching innovations. Conversely, professional support and training are identified as the strongest predictors of role adequacy and role legitimacy. The qualitative data confirms that lecturers are highly motivated and ready to adopt integrated curriculum models, but they are critically held back by a structural deficit in educational resources and formal training. The section concludes by emphasizing that to achieve successful knowledge integration, universities must move beyond simply encouraging motivation and instead invest heavily in structured professional development and resource creation.
The discussion then addresses the contrast between the lecturers' high motivation and positive attitudes toward integration versus their low actual implementation and low scores in reflection and participation. Rassool attributes this to a lack of core knowledge and unfamiliarity with integration methodologies. This is supported by literature from other fields, such as educational technology, which demonstrates that while educators are often highly motivated to adopt innovations, a lack of practical preparation and reflective practice time prevents successful implementation.
A major portion of the discussion focuses on "role behaviors." The author highlights the finding that lecturers experienced a profound sense of role inadequacy (58.50% low role adequacy), despite reporting very high role legitimacy (78.00%) and role support (75.60%). This means that while lecturers firmly believe that integrating Islamic psychology is their professional and religious responsibility, they do not feel equipped with the necessary knowledge or skills to do so in the classroom. This role inadequacy is directly linked to the barriers identified in the qualitative focus groups: a severe lack of preparation, specialized textbooks, expert guidance, and formal training.
Rassool notes that in the literature, factors such as high workload and a lack of clear guidelines actively inhibit educators from implementing teaching innovations. Conversely, professional support and training are identified as the strongest predictors of role adequacy and role legitimacy. The qualitative data confirms that lecturers are highly motivated and ready to adopt integrated curriculum models, but they are critically held back by a structural deficit in educational resources and formal training. The section concludes by emphasizing that to achieve successful knowledge integration, universities must move beyond simply encouraging motivation and instead invest heavily in structured professional development and resource creation.
Section 7: Conclusion
The Conclusion section, found on Page 22, provides a final summary of the study's contributions, practical implications, and limitations. The author reiterates that this exploratory research successfully improves our understanding of how university lecturers perceive and experience the integration of Islamic psychology and ethical values. The study's primary practical contribution is the provision of empirical data regarding educator readiness, showing a clear disconnect between high personal motivation and positive attitudes versus low perceived role adequacy.
The conclusion outlines the study's implications at both individual and organizational levels. Individually, the findings suggest that educators need structured training to develop the necessary knowledge and skills to implement integration, despite already holding high Islamic moral values. Organizationally, the study provides a roadmap for universities to evaluate potential barriers (such as a lack of books and expert guidance) and facilitators (such as workshops and dual-degree backgrounds) that can either hinder or support curriculum reform.
The author openly acknowledges several limitations of the research:
1. The study is a single case study focused on a specific institute within a single Pakistani university, meaning the findings are not immediately generalizable to other academic institutions.
2. The reliance on self-reported questionnaires introduces the possibility of social desirability bias, where participants might overreport positive attitudes or moral values.
3. The quantitative scales, although reliable, require further statistical validation, such as factor analysis, to confirm their subscale structures.
4. Qualitative analysis possesses inherent subjectivity.
Despite these limitations, Rassool concludes that the study offers valuable, indicative data on how lecturers view the integration of Islamic traditions into psychology. He emphasizes that for proper implementation to occur in both teaching practices and curricula, academic institutions must look beyond simple advocacy and actively provide concrete, structured education, training, and resources for their faculty.
The conclusion outlines the study's implications at both individual and organizational levels. Individually, the findings suggest that educators need structured training to develop the necessary knowledge and skills to implement integration, despite already holding high Islamic moral values. Organizationally, the study provides a roadmap for universities to evaluate potential barriers (such as a lack of books and expert guidance) and facilitators (such as workshops and dual-degree backgrounds) that can either hinder or support curriculum reform.
The author openly acknowledges several limitations of the research:
1. The study is a single case study focused on a specific institute within a single Pakistani university, meaning the findings are not immediately generalizable to other academic institutions.
2. The reliance on self-reported questionnaires introduces the possibility of social desirability bias, where participants might overreport positive attitudes or moral values.
3. The quantitative scales, although reliable, require further statistical validation, such as factor analysis, to confirm their subscale structures.
4. Qualitative analysis possesses inherent subjectivity.
Despite these limitations, Rassool concludes that the study offers valuable, indicative data on how lecturers view the integration of Islamic traditions into psychology. He emphasizes that for proper implementation to occur in both teaching practices and curricula, academic institutions must look beyond simple advocacy and actively provide concrete, structured education, training, and resources for their faculty.
Section 8: Bibliography
The Bibliography section, spanning Pages 22 to 25, lists the academic references cited throughout the paper. The bibliography is presented in alphabetical order and serves to ground the study in both contemporary educational research and traditional Islamic scholarship. It includes a wide variety of sources, such as books, peer-reviewed journal articles, conference papers, and encyclopedia entries.
Key citations include G. Hussein Rassool's own extensive work on Islamic psychology, such as his books "Islamic Psychology: Human Behaviour and Experience from an Islamic Perspective" (2021) and articles detailing embedded curriculum models, notably his 2020 publication "Cognitive Restructuring of Psychology: The Case for A Vertical and Horizontal Integrated, Embedded Curriculum Model for Islamic Psychology" in the journal *Islamic Studies*. Other prominent references include I. Ajzen's foundational work on the "Theory of Planned Behaviour," which provides the theoretical framework for analyzing how attitudes and perceptions predict behavioral readiness. Social work literature on role behaviors is represented through citations of H. Loughran, M. Hohman, and D. Finnegan's research on role adequacy, legitimacy, and support among helping professionals, alongside the foundational text by S. Shaw et al., "Responding to Drinking Problems."
Furthermore, the bibliography includes key references on educational technology integration in higher education (such as works by J. Schiler, J. Brinkerhoff, and O. Avidov-Ungar), which the author uses as parallel literature to analyze curriculum reform and teacher attitudes. Islamic perspectives on knowledge integration are represented by authors like O.H. Kasule and A. Haque, who have written extensively on integrating theology and social sciences. By citing these diverse resources, the bibliography demonstrates that the research draws upon established, interdisciplinary scientific methodologies to address the specific theological and practical challenges of Islamic curriculum development. This careful synthesis of Western behavioral science methodologies and Islamic epistemology ensures a rigorous, balanced approach to the subject matter.
Key citations include G. Hussein Rassool's own extensive work on Islamic psychology, such as his books "Islamic Psychology: Human Behaviour and Experience from an Islamic Perspective" (2021) and articles detailing embedded curriculum models, notably his 2020 publication "Cognitive Restructuring of Psychology: The Case for A Vertical and Horizontal Integrated, Embedded Curriculum Model for Islamic Psychology" in the journal *Islamic Studies*. Other prominent references include I. Ajzen's foundational work on the "Theory of Planned Behaviour," which provides the theoretical framework for analyzing how attitudes and perceptions predict behavioral readiness. Social work literature on role behaviors is represented through citations of H. Loughran, M. Hohman, and D. Finnegan's research on role adequacy, legitimacy, and support among helping professionals, alongside the foundational text by S. Shaw et al., "Responding to Drinking Problems."
Furthermore, the bibliography includes key references on educational technology integration in higher education (such as works by J. Schiler, J. Brinkerhoff, and O. Avidov-Ungar), which the author uses as parallel literature to analyze curriculum reform and teacher attitudes. Islamic perspectives on knowledge integration are represented by authors like O.H. Kasule and A. Haque, who have written extensively on integrating theology and social sciences. By citing these diverse resources, the bibliography demonstrates that the research draws upon established, interdisciplinary scientific methodologies to address the specific theological and practical challenges of Islamic curriculum development. This careful synthesis of Western behavioral science methodologies and Islamic epistemology ensures a rigorous, balanced approach to the subject matter.
Section 9: Appendices
The Appendices section, spanning Pages 26 to 33, provides the actual documentation and instruments used to conduct the study, offering transparency and replication potential. It is divided into three distinct appendices:
Appendix 1 (Pages 26–31) contains the complete "Questionnaire on Knowledge Integration of Islamic Psychology and Islamic Ethical Values in the Psychology Curriculum." It begins with an introductory note informing participants that their feedback is anonymous and confidential, followed by instructions on how to complete the form.
- Section A lists demographic questions regarding gender, age (categories: 20 to 34, 35 to 54, 55 to 60 years), highest level of education (Bachelor's, Master's, Ph.D., or other), and years of teaching experience (ranging from less than 5 years to more than 40 years).
- Section B presents the adapted Sahin Index of Islamic Moral Values, listing 17 statements about personal ethics and behaviors (e.g., honesty, role modeling, cheating, volunteering) to be evaluated on a 5-point Likert scale (Strongly Agree to Strongly Disagree).
- Section C presents the Lecturer Perceptions of Knowledge Integration Questionnaire (LPKIQ-12), consisting of 12 items rated on a 1-to-5 frequency scale from "Very Rarely" to "Very Frequently."
- Section D contains the Attitude Questionnaire on Integrating Knowledge of Islamic Traditions in Psychology Curriculum (AQIK-ITPC), listing 38 statements covering personal beliefs, clinical knowledge, role legitimacy, adequacy, and support, rated on a 7-point scale from "Strongly Agree" to "Strongly Disagree."
Appendix 2 (Page 32) is the official "Research Informed Consent" form. This document outlines the study's title, the primary researcher's credentials (Professor Dr. G. Hussein Rassool), contact details, and the research aims. It explicitly describes the procedures, ethical approval status, and strict confidentiality protocols (such as using code names and locked files). It contains signature lines for both the participant and the researcher.
Appendix 3 (Page 33) presents the formal "Ethical Approval" certificate issued on April 19, 2022, by the Ethical Review Committee of the Riphah Institute of Clinical and Professional Psychology, Lahore. This official institutional document, signed by Dr. Shamaila Asad as Chair of the Ethical Review Committee, certifies that the research proposal met all institutional standards, formally clearing the study for data collection.
Appendix 1 (Pages 26–31) contains the complete "Questionnaire on Knowledge Integration of Islamic Psychology and Islamic Ethical Values in the Psychology Curriculum." It begins with an introductory note informing participants that their feedback is anonymous and confidential, followed by instructions on how to complete the form.
- Section A lists demographic questions regarding gender, age (categories: 20 to 34, 35 to 54, 55 to 60 years), highest level of education (Bachelor's, Master's, Ph.D., or other), and years of teaching experience (ranging from less than 5 years to more than 40 years).
- Section B presents the adapted Sahin Index of Islamic Moral Values, listing 17 statements about personal ethics and behaviors (e.g., honesty, role modeling, cheating, volunteering) to be evaluated on a 5-point Likert scale (Strongly Agree to Strongly Disagree).
- Section C presents the Lecturer Perceptions of Knowledge Integration Questionnaire (LPKIQ-12), consisting of 12 items rated on a 1-to-5 frequency scale from "Very Rarely" to "Very Frequently."
- Section D contains the Attitude Questionnaire on Integrating Knowledge of Islamic Traditions in Psychology Curriculum (AQIK-ITPC), listing 38 statements covering personal beliefs, clinical knowledge, role legitimacy, adequacy, and support, rated on a 7-point scale from "Strongly Agree" to "Strongly Disagree."
Appendix 2 (Page 32) is the official "Research Informed Consent" form. This document outlines the study's title, the primary researcher's credentials (Professor Dr. G. Hussein Rassool), contact details, and the research aims. It explicitly describes the procedures, ethical approval status, and strict confidentiality protocols (such as using code names and locked files). It contains signature lines for both the participant and the researcher.
Appendix 3 (Page 33) presents the formal "Ethical Approval" certificate issued on April 19, 2022, by the Ethical Review Committee of the Riphah Institute of Clinical and Professional Psychology, Lahore. This official institutional document, signed by Dr. Shamaila Asad as Chair of the Ethical Review Committee, certifies that the research proposal met all institutional standards, formally clearing the study for data collection.