مفهوم پردازی پیشگیری از طلاق همسران بر اساس دیدگاه اسلامی

Extended Abstract
 
Introduction and Objectives: The family, as a stable social institution, plays a central role in the health of society. However, this institution faces numerous challenges, including divorce, which has extensive individual and social consequences. From an Islamic perspective, although divorce is legally permissible, it is considered undesirable (makruh) and strong emphasis is placed on its prevention. While previous research has addressed the factors contributing to divorce and general preventive strategies, there remains a clear gap regarding the development of a systematic prevention model for the critical and legal period from court referral to the end of the ‘iddah, which is regarded as the point of no return in divorce. This period represents the last practical opportunity for reconsideration, mediation, and relationship repair.
The main objective of this study was to fill this gap by conceptualizing and developing a conceptual model for divorce prevention specifically for this critical time frame, grounded in foundational Islamic texts (the Quran and authentic Hadiths). The central research question was: based on these sources, what factors, mechanisms, and strategies can prevent couples from proceeding to definitive divorce and facilitate reconciliation and relationship repair during this final stage? The development of such a model can provide a valuable framework for counseling and social interventions.
Method: This study was conducted using a mixed-methods approach, in which the primary phase involved qualitative content analysis with a deductive approach, and the supplementary phase entailed a quantitative assessment of the validity of findings by experts.
Data Sources: The scope of the study included the Quran and the Four Shiite Hadith collections (Al-Kafi, Man La Yahduruhu al-Faqih, Al-Tahdhib, Al-Istibsar). To ensure comprehensive coverage, all Quranic verses were examined line by line rather than relying solely on keyword searches. Additionally, by consulting authentic Arabic and Quranic lexicons, a network of vocabulary related to divorce (such as bai‘, sarh, khula’, khaliyah) was extracted (Tables 1 and 2) and relevant Hadith sources were reviewed.
Analysis Procedure: After extracting the relevant verses and narrations (14 Quranic verses and 39 final Hadiths), the data were analyzed using Miles and Huberman’s coding method. In this process, descriptive codes (direct and concrete concepts) were initially identified, followed by pattern codes (higher-level abstract concepts) through merging and inference.
Validity Assessment: The initial model derived from coding was provided to eight experts (with dual expertise in psychology/counseling and Islamic studies) for validation. Their feedback was quantitatively evaluated using two indices: Content Validity Ratio (CVR) and Content Validity Index (CVI). Based on Lawshe’s table, the minimum acceptable score was 0.75 for CVR and 0.79 for CVI.
Results: The content analysis of Islamic sources led to the extraction of a five-dimensional conceptual model comprising 5 main components and 10 subcomponents. The structure of this model and its key evidences are as follows:

Cognitive Component:

o The couple’s will to improve the relationship (Evidence: Quran 2:228; 4:35).
o Raising awareness of the reprehensibility of divorce in the sight of God (Evidence: Hadiths indicating the detestability of divorce).

Emotional Component:

o Avoiding the creation of negative emotions during the ‘iddah period and helping to soothe anger (Evidence: Quran 65:6; Hadiths referring to causes of divorce—anger and hostility, lack of willingness).
o Instilling fear of the consequences of divorce and encouraging obedience (Evidence: Hadith of Imam Reza regarding the philosophy of ‘iddah for caution and discipline).

Behavioral Component:

o Joint selection of a mediator from both the husband’s and wife’s families (Evidence: Quran 4:35).
o Reducing undesirable behaviors and increasing desirable actions during the ‘iddah period (Evidence: Hadiths indicating anger as a sign of disapproval and advising the wife to maintain propriety during ‘iddah).
o Husband’s effort to provide for the wife’s maintenance (Evidence: Hadiths linking financial provision and divorce).

Environmental Component:

o Facilitating closeness between the spouses (financial support and provision of suitable accommodation) (Evidence: Quranic verses on maintenance and housing during ‘iddah).
o Preventing relatives from obstructing the couple’s reconciliation if both are willing (Evidence: Quran 2:232).

Governance and Legal Component:

o Reducing the ease of pronouncing divorce (Evidence: Hadiths stipulating conditions for divorce, such as the presence of witnesses, divorce during purity, and prohibiting impulsive divorce).
The quantitative assessment by experts (Table 3) indicated that all 5 main components and 10 subcomponents achieved CVI and CVR scores above the threshold (0.79 and 0.75, respectively) and were approved by the panel of experts.
It should be noted that during the validation process, several subcomponents did not achieve the required CVI & CVR scores and were removed from the model:

Cognitive subcomponent: attention to God and considering not choosing divorce as virtuous.
Emotional subcomponent: spouses avoiding negative emotions during conversations.
Behavioral subcomponent: reaching agreement and consent on good actions between spouses.
Environmental subcomponents: not rushing divorce and allowing a chance for potential reconciliation; financial support by the husband’s guardian for the wife in the husband’s absence.

Discussion and Conclusion: The findings of this study indicate that Islamic sources provide a multi-layered and profound perspective on divorce prevention, even in its final stages. The presented model does not focus solely on individual or moral dimensions; rather, it expands the level of analysis from the individual’s internal sphere (cognition and emotion) to spousal interactions (behavior), the family and social context (environment), and overarching laws (governance). This finding aligns with psychological research emphasizing the multifactorial nature of divorce.
The component “reducing the ease of pronouncing divorce” as a legal-governance strategy reflects Islam’s attention to the role of structures and laws in guiding social behavior. Establishing barriers (e.g., the requirement of witnesses, waiting periods) provides an opportunity to neutralize impulsive and hasty decisions. On the other hand, emotional and behavioral components (such as advising propriety during the ‘iddah period) adopt an active and hopeful approach to the crisis, viewing divorce not as a linear or inevitable process but offering practical strategies for reconciliation and relationship repair even at the brink of separation.
Consequently, this conceptual model can serve as a comprehensive framework for practical applications: designing educational packages for couples considering divorce, training family counselors based on Islamic principles, and providing recommendations to legislative bodies to strengthen corrective mechanisms in judicial processes. It is recommended that future studies examine this model in other Islamic sources and, based on it, design specific intervention protocols and evaluate their effectiveness.
This study demonstrates that Islamic sources provide a multidimensional and systematic model for divorce prevention during the final stage, encompassing individual, interpersonal, familial, and socio-legal dimensions. This model can serve as a scientific foundation for designing counseling protocols, educational programs, and supportive policies aimed at strengthening the family structure.