A Conceptual Model of Integrated God-Oriented Marital Infidelity and the Development of Its Therapeutic Package

Document Type : Research Paper

Authors

1 PhD in Psychology, Assistant Professor, Department of Family, Research Institute of Hawzah and University, Qom, Iran (Corresponding Author)

2 PhD in Psychology, Full Professor, Department of Psychology, Research Institute of Hawzah and University, Qom, Iran

3 PhD in Psychology, Associate Professor, Department of Psychology, Faculty of Humanities, Tarbiat Modares University, Tehran, Iran

4 PhD in Psychology, Department of Psychology, Faculty of Behavioral Sciences, Research Institute of Hawzah and University, Qom, Iran

10.30471/psy.2026.9884.2211

Abstract

Extended Abstract
 
Introduction and Objectives: Marital infidelity is one of the most significant factors contributing to marital conflicts and divorce (Gayer, 2010; McDaniel, Brown, & Krawns, 2017). At the same time, marital infidelity can also be the result of spousal conflicts. This phenomenon shakes the foundations of marriage and leads to the destruction of the strong institution of the family. Marital infidelity is defined as deception and unreliability in the relationship despite the existence of commitment in marital life (Simms, 2011). Such relationships can be emotional, sexual, or both (Drigotas, Safstrom, & Gentilia, 1999).
Treating conflicts arising from marital infidelity is one of the most challenging therapeutic issues that counselors face (Weissman, Dixon, & Johnson, 1997; Baucom, Snyder, & Gordon, 2017). Family therapists have proposed various interventions to treat marital infidelity (Peluso, 2015; Baucom, Snyder, & Gordon, 2017). Nevertheless, some existing treatments lack sufficient effectiveness or comprehensiveness. Moreover, they often fail to consider cultural and religious dimensions (Zāriʿī, 2025). On the other hand, Islamic texts provide numerous statements concerning marital infidelity that offer the capacity to develop a therapeutic package (Majlisī, 1403 AH, vol. 76, p. 24). Accordingly, the present study aims to design a conceptual model of marital infidelity based on Islamic thought and to develop a therapeutic package grounded in this model.
Method: The method employed in the present study is qualitative content analysis. This approach was originally used for textual analysis in ancient Greece and later applied to the study and interpretation of the Torah. Muslim scholars also utilized this method to analyze Qur’anic and hadith texts (Rafīʿpūr, 2003, p. 110). In the inductive qualitative content analysis applied in this research, the researcher derives overarching concepts based on the research questions and objectives. Codes are extracted and labeled, then grouped into categories and subcategories according to their similarities and differences. Finally, evidence from the text is provided for each concept (Shannon, 2005). In this study, data were first coded and placed into subcategories and categories, and with consultation from experts, the main categories were finalized.
To evaluate validity, reliability, and trustworthiness (equivalent to validity and reliability in quantitative research), this study employed criteria such as credibility, transferability, dependability, and confirmability. Credibility corresponds to internal validity. Accordingly, to achieve reliability or trustworthiness, the study used the validity criteria developed by Guba and Lincoln (1989; Houman, 2006). The credibility or validity of the findings related to the conceptual model and therapeutic package was assessed by experts through examining the congruence and discrepancies with Islamic sources. Content validity was evaluated using both the Content Validity Ratio (CVR) and Content Validity Index (CVI) methods (Fathī Āshtīyānī, 2016).
Findings: The first finding of the study indicates that from an Islamic perspective, 33 factors contribute to the occurrence of marital infidelity, of which 15 are individual factors and 18 are relational factors.
Individual factors include: weak rational faculties, weak religious commitment, emotional instability, poor self-control, permissiveness, low self-respect, novelty-seeking, pessimism, madness, identity confusion, lack of mental management, stimulating music, illegitimate nutrition, innate predispositions, poverty, and financial need.
Relational factors include: ethnic and social backgrounds, family backgrounds, weak male support, lack of proper appearance, emotional needs of women, sexual needs, women’s low receptivity, revenge against spouse, ambiguity of intra-family boundaries, coercion and compulsion, destructive verbal communication, inappropriate dress, unhealthy interactions (mixing), lack of management of visual sense, lack of management of auditory sense, lack of management of olfactory sense, lack of management of gustatory sense, and lack of management of tactile sense.
The second finding reveals a four-part therapeutic structure:

Preparation phase
Phase focused on the unfaithful partner
Phase focused on the harmed partner
Phase focused on the couple’s relationship

The third finding is the development of a therapeutic package for marital infidelity based on Islamic teachings (Qur’an and hadith). This package is delivered in 13 sessions across the four phases: the first two sessions for preparation, two sessions for the harmed partner, one session for the unfaithful partner, and eight sessions focused on the relationship. Each session includes objectives, structure, mechanism (logic), and techniques.
Discussion and Conclusion: The first finding of the study reveals that 33 individual and relational factors contributing to marital infidelity can be extracted based on Islamic thought. This finding aligns with numerous empirical studies that identify multiple individual and relational factors involved in marital infidelity (Russo et al., 1988; Drigotas et al., 1999; Feldman & Kaufman, 1999; Shackelford, Buss, & Goetz, 2008; Blue & Hartnett, 2005; Allen et al., 2008).
Another key finding is that the conceptual model and its therapeutic package should be regarded as integrated, encompassing the preparatory phase, the harmed partner, the unfaithful partner, and the relationship. It integrates various cognitive, emotional, behavioral, structural, ethical, and spiritual dimensions. Furthermore, this therapy is designed based on Islamic thought and incorporates cultural considerations. Therefore, consistent with the findings of Jānbozorgī et al. (2023) and Zāriʿī (2025), it is named “God-Oriented,” emphasizing God’s central role in the marital and family relationship. Consequently, it can be considered an integrated God-Oriented therapy.
The Integrated God-Oriented conceptual model and therapeutic package share similarities and differences with other existing therapeutic approaches, particularly three major frameworks: the intergenerational systemic approach (Peluso, 2015), the integrative therapy by Baucom, Snyder, and Gordon (2009; 2017), and the attachment-based systemic integration model by Zola (2007).
Acknowledgments: The authors express their gratitude to all study participants and experts who contributed to the validation of the therapeutic package.
Conflict of Interest: The authors declare no conflicts of interest.

Keywords

References

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