Philosophical Foundations of Islamic Family Therapy

Extended Abstract
 
Introduction and Objectives: Family therapy, which emerged in the mid-twentieth century, has since evolved into one of the most influential therapeutic approaches in psychology. Early theories emphasized family interactions and structural dynamics—such as boundaries, roles, and power relations—before giving rise to diverse models grounded in various philosophical paradigms (Nichols & Davis, 2016). The fundamental distinction among these approaches lies not only in therapeutic techniques but in their philosophical underpinnings. For instance, structural and multigenerational models are rooted in positivist ontology, while narrative and postmodern approaches conceptualize the family as a social construct (Bostan, 2013a).
In the Islamic context, research on couple and family therapy has grown steadily in recent decades, including cognitive–behavioral interventions inspired by Islamic sources (Salari-Far, 2014) and studies of marital interactional patterns informed by religious perspectives (Zarei Toopkhaneh, Janbozorgi, & Bostan, 2016). Yet most of these efforts have focused on applied and empirical dimensions, paying limited attention to philosophical foundations. However, constructing an Islamic model of family therapy is not possible without clarifying its ontological, epistemological, anthropological, axiological, and methodological bases (Esmaeili, 2015).
This study aims to extract and articulate these foundations from Islamic teachings and to present a theoretical framework capable of guiding the development of indigenous and scientifically rigorous interventions in the field of family therapy.
Method: This qualitative study employed an ijtihād-based approach, a method of deep content analysis that draws upon religious texts and authoritative sources to extract and interpret key concepts and propositions (Alipour & Hasani, 2010). Units of analysis included the Qur’an, traditions of the Ahl al-Bayt, classical exegeses, and works of Islamic scholars. In addition, literature from family psychology and the philosophy of science was consulted to contextualize and compare findings (Berger, 1982).
The research proceeded in four stages:

Identifying concepts related to family, human nature, values, and knowledge in Islamic texts.
Extracting propositions corresponding to the five philosophical domains.
Categorizing findings into ontology, epistemology, anthropology, axiology, and methodology.
Interpreting and reconstructing propositions in a manner enabling comparison with contemporary family therapy theories.

Triangulation was applied to ensure validity by cross-referencing findings with Qur’anic verses, traditions, and works of prominent exegetes such as Ṭabāṭabā’ī (1996) and philosophers such as Motahhari (2017). Input from experts in Islamic psychology further refined the analysis. The rationale for this approach lies in the ability of ijtihād-based content analysis to uncover deeper philosophical implications of Islamic teachings and to translate them into meaningful insights for family therapy (Shojaei, 2015).
Results: The findings revealed that the philosophical foundations of Islamic family therapy can be articulated across five domains:

Ontology: In Islam, the family is an innate and real institution, not merely a social construct. Its foundation lies in the natural and spiritual needs of human beings, rooted in the covenant of marriage, kinship, and a multidimensional system of relations. Social realities such as affection, interdependence, divine laws, and enduring traditions form its ontological basis.
Epistemology: Islam affirms the possibility of accessing true knowledge. Knowledge arises from three sources—revelation, reason, and experience—each playing complementary roles: revelation in constructing theoretical models, reason in validating principles, and experience in empirical testing.
Anthropology: Human beings are dual in nature—body and soul—endowed with free will and inherent dignity. The family environment plays a decisive role in shaping personality (Ḥurr al-‘Āmilī, 1988). Gender distinctions are acknowledged while affirming the shared dignity of men and women (Ṭabāṭabā’ī, 1996). Human nature is regarded with optimism.
Axiology: In contrast to relativistic views common in modern theories (Giddens, 1994), Islam recognizes absolute and intrinsic values such as justice and the prohibition of oppression (Sobhani, 2000). The family is viewed as sacred, with spiritual and transcendent significance (Majlisi, 1983). Values guide theoretical design and policymaking but do not compromise empirical research procedures.
Methodology: An Islamic framework supports methodological pluralism: ijtihād-based and qualitative methods at the level of theory-building, alongside empirical and quantitative methods for hypothesis testing (Zarei & Dehqani, 2023). This dual approach integrates religious insight with scientific inquiry.

Discussion and Conclusion:This study demonstrates that Islamic family therapy rests upon coherent and distinctive philosophical foundations that set it apart from many Western approaches. Ontologically, the family is conceived as a purposeful and divinely rooted institution rather than solely a social construct. Epistemologically, knowledge is attainable through the interplay of revelation, reason, and experience. Anthropologically, humans are viewed as holistic beings with both material and spiritual dimensions, and the family serves as the central environment for cultivating potential. Axiologically, the family is sacred and guided by absolute values that transcend utilitarian perspectives. Methodologically, Islamic family therapy employs a pluralistic framework that balances religious interpretation and empirical validation.
Together, these foundations establish the groundwork for developing an indigenous model of Islamic family therapy that is both locally rooted and globally relevant. Nonetheless, this study represents only an initial step. Further qualitative and comparative research is required to refine the framework and deepen its theoretical and practical applications (Zarei Toopkhaneh, 2019). Such efforts can enrich Islamic family therapy and foster constructive dialogue with existing therapeutic paradigms.