نوع مقاله : مقاله پژوهشی
نویسندگان
1 استادیار قرآن و روانشناسی، گروه قرآن و علوم، مجتمع آموزش عالی قرآن و حدیث، جامعه المصطفی العالمیه، قم، ایران
2 دانشیار روانشناسی تربیتی، مجتمعآموزش عالی علوم انسانی اسلامی، گروه روانشناسی، جامعه المصطفی العالمیه، قم، ایران
3 استادیار، گروه روانشناسی، مجتمع آموزش عالی علوم انسانی اسلامی، جامعه المصطفی العالمیه، قم، ایران
4 دانشیار، گروه قرآن و علوم، مجتمع آموزش عالی قرآن و حدیث، جامعه المصطفی العالمیه، قم، ایران
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسندگان [English]
Extended Abstract
Introduction and Objectives: The family, as the cornerstone of society, is currently facing profound semantic and functional crises, including emotional instability and a decline in cohesion. Within this context, spirituality is increasingly recognized as a powerful resource for enhancing family resilience and well-being. However, the existing literature reveals two significant gaps: (1) functionalist research often treats spirituality as a “black box,” failing to anatomize its mechanisms of influence; (2) model-building studies frequently present static inventories of characteristics, neglecting to elucidate the dynamic interactions among the dimensions of spirituality. This necessitates the development of a comprehensive, dynamic, and theoretically original conceptual model. The primary objective of this study is to fill this gap by designing and explicating an integrated, multidimensional model of family spirituality, rooted in Islamic teachings (the Holy Quran) yet articulated in a language accessible to contemporary science and psychology. Subsidiary objectives include identifying the core components of this model, delineating their systemic interplay, and proposing a holistic framework for the understanding, assessment, and enhancement of family spirituality. This model seeks to answer the fundamental questions: What constitutes the structure of a spiritual family, and how do its internal dynamics function?
Methodology: This qualitative study, grounded in a foundational-theoretical approach, is situated within an interpretive-Ijtihadi paradigm. To achieve its objective, an innovative method termed “Ijtihadi-Istintaqi Thematic Analysis” based on the Holy Quran was employed. This method is a hybrid, indigenized approach, the foundation of which is the six-phase methodology of thematic analysis developed by Braun & Clarke (2006). Its innovation lies in the integration of an “Ijtihadi-Istintaqi” (jurisprudential-interrogative) interpretive layer at the third phase of analysis (psychological conceptualization). Data collection commenced with a hybrid deductive-inductive keyword search strategy across all verses of the Quran to ensure comprehensive coverage. The process was iterated until conceptual saturation was achieved, supplemented by recurring engagement with the text and the use of verse-by-verse and thematic exegesis. The data analysis followed six distinct phases: familiarization with the text, initial coding, psychological conceptualization and interrogation, searching for and developing themes, reviewing and defining themes, and finally, producing the report and model. The trustworthiness of the findings was ensured by adhering to the four criteria proposed by Lincoln & Guba (1985): credibility, transferability, dependability, and confirmability. To this end, the initial findings were reviewed and validated by 34 prominent experts in Quranic studies and family psychology.
Results: The data analysis led to the identification and formulation of the “Five-Dimensional Architecture of a Spiritual Family” model. This model posits that family spirituality is a dynamic and interconnected system comprising five core dimensions: (1) Spiritual Beliefs: The cognitive and motivational core of the system, including theocentrism, eschatology, and God-consciousness, which sets the family’s overall orientation (2) Spiritual Activities: The practical manifestation of beliefs, encompassing both ritualistic practices (e.g., communal worship) and relational actions (e.g., institutionalizing values), which transform abstract beliefs into lived experiences (3) Spiritual Responsibility: The justice-centered structure of relationships, involving moral commitments and mutual duties (4) Spiritual Caregiving: The compassion-centered structure of relationships, consisting of affectionate, supportive, and supra-erogatory actions that deepen relational bonds (5) Spiritual Atmosphere: The systemic and affective-emotional climate of the family, an emergent property resulting from the synergy of the other four dimensions, characterized by feelings of security, peace, and hope. A key finding is that these dimensions interact within a “Self-Reinforcing Virtuous Cycle.” In this dynamic loop, beliefs inform actions (activities, responsibilities, and caregiving), which in turn create an atmosphere that, through a positive feedback loop, deepens beliefs and reinforces the system’s stability and growth. The results of path analysis confirmed the good fit of this structural model.
Discussion and Conclusion: This research, by providing a coherent conceptual framework, designed the “Architecture of a Spiritual Family.” The proposed five-dimensional model, while consistent with previous findings, contributes to the field by introducing precise conceptual distinctions and new dimensions, thereby deepening the existing knowledge of family spirituality. The most significant conceptual innovation is the move beyond a static inventory of traits to a systemic and dynamic model. By elucidating the “Self-Reinforcing Virtuous Cycle,” the model demonstrates how the cognitive, behavioral, and relational dimensions of spirituality systematically reinforce one another to create an organic and dynamic reality. This systemic explanation opens the “black box” of spirituality’s impact on the family, providing a deeper understanding of the internal mechanisms of its stability and growth. From a methodological standpoint, the introduction of “Ijtihadi-Istintaqi Thematic Analysis” represents a step toward producing efficient and authentic Islamic social sciences, utilizing revelation as a basis for theory-building and psychology as a tool for understanding and articulation. This model can serve as a diagnostic map in family therapy, a foundation for designing premarital and parenting educational packages, and a guide for cultural policymaking.
Acknowledgments: This article is derived from the author’s doctoral dissertation. The author extends his sincere gratitude to his esteemed supervisors and advisors for their invaluable guidance throughout this research. Heartfelt thanks are also due to all the experts who participated in the model validation process, whose insightful comments enriched this work. Finally, the author appreciates the honorable journal reviewers whose scientific and meticulous feedback significantly enhanced the quality of this article.
Conflict of Interest: The authors declare that there is no conflict of interest (financial, personal, or academic) that could have influenced the results or their interpretation in this research and its publication.
کلیدواژهها [English]
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