Document Type : Research Paper
Author
Associate Professor, Department of Psychology, Institute of Religious Studies and University, Qom, Iran.
10.30471/psy.2024.10311.2262
Abstract
Counseling and psychotherapy consist of three main stages: initial, middle, and final. The initial stage includes primary assessment, problem evaluation, multidimensional assessment, interviews, testing, diagnosis, and case conceptualization. A comprehensive understanding of the client’s issue—its origins, developmental trajectory, the influence of upbringing, social and familial factors, medical history, and clinical symptoms—is essential from the outset. This process inherently involves gathering background information about the client, which remains relevant throughout therapy. Thus, one of the key research topics in counseling and psychotherapy is the practice of obtaining a client’s history within the counseling session—a critical and universal step across all therapeutic approaches.
However, the methods of gathering a "disorder history" in counseling may sometimes resemble tajassus (intrusive inquiry), a concept viewed negatively in Islam. In a Muslim society, Islamic ethics must guide the counselor-client interaction, prohibiting any unethical behavior. For instance, "free association," a Freudian technique where clients verbalize every thought that comes to mind—including potentially inappropriate or shameful memories—is impermissible in Islam, as it violates privacy and moral boundaries.
Research Questions: This study addresses the following questions:
1. How can these two approaches—the necessity of obtaining a client’s history and Islam’s prohibition of intrusive inquiry into private matters—be reconciled?
2. Is the counseling room an exception to this rule?
3. Does ijtihadi methodology (Islamic jurisprudential reasoning) offer a solution to this dilemma? If so, what is it?
Methodology: This research adopts a scientific-religious approach, employing ijtihadi methodology—a systematic process of deriving Islamic rulings based on the Qur’an, Sunnah, reason (aql), and scholarly consensus (ijma). The methodological steps include:
Defining the problem and clarifying the subject.
Gathering textual data (Qur’anic verses, hadiths, jurisprudential principles).
Evaluating the authenticity (sanad) and implications (dalalah) of the texts.
Analyzing data for internal and external consistency.
Drawing conclusions and resolving the issue.
The study is structured around two premises and a final analysis:
Premise 1: Psychological experts unanimously agree that obtaining a client’s history is indispensable for effective therapy. This was verified through a review of psychological literature.
Premise 2: Islam’s ruling on tajassus was examined through jurisprudential analysis, evaluating 50 relevant hadiths from multiple angles.
Findings: The research yielded several key insights:
Psychotherapy approaches emphasize that information gathering must be client-driven, with full consent. Terms like "uncensored recall" (Sharf, 2019, pp. 47–48), "free expression," "emotional catharsis," and "honest disclosure" (Prochaska & Norcross, 2019, p. 274) reflect this principle.
The content of self-disclosure often includes distressing or taboo subjects (e.g., repressed memories, unconscious material, shameful acts).
Islam prohibits intrusive inquiry (tajassus) into others’ private matters, as stated in the Qur’an (49:12) and supported by juristic consensus.
D. However, exceptions exist—when necessity (e.g., medical or therapeutic need) justifies limited inquiry. Islamic jurisprudence permits tajassus in such cases, provided it remains within strict boundaries.
Conclusion: The study demonstrates that therapeutic necessity can legitimize history-taking in counseling, provided:
1. The client consents.
2. The inquiry is strictly limited to what is necessary for treatment.
3. Privacy and dignity are upheld.
This balance aligns with Islam’s broader ethical framework, where necessity overrides prohibition (al-darurat tubih al-mahzurat).
Keywords
)