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| Family Therapy and Muslim Families: A
Solution Focused Approach Wahida C.Valiante BSW, MSW, OASW Narni, Rome, June 2003 Introduction: Over the years, family therapy has emerged
as a separate and distinct discipline, one practiced very often by those
outside the formal fields of psychiatry and psychology -- such as social
workers, family therapists, counselors, and others. This diversity of
practitioners illustrates well that there is no universal theory of
psychotherapy. Many different approaches, techniques and theories seem to
produce positive changes and results. Psychotherapy itself has also gone
through several changes, from Freud’s “unconscious and deficit
focus” to behavioral and cognitive therapies in the “here and now.”
Currently it is moving toward “future orientation” with a primary
focus on individual strengths, knowledge, abilities and the potential for
change. The individual is neither stuck in the past, nor the present, but
is looking also to the future. Based on the writer’s own clinical
experience, and without excluding other family therapy models, this
presentation points to striking links between certain Qur’anic concepts
and Solution Focused Therapy, which suggests that the latter may be
especially applicable to treating post traumatic stress disorder in
members of this particular cultural and religious minority. Rationale: Demographics:
Study of the Muslim Family: There is a paucity of written and
researched material by Muslim scholars and scientists on the family, as
viewed from historical, socio-cultural, psychological, behavioral, and
political perspectives. Abu-Sulayman
(1993) points out that most Muslim scholarship on family and gender
relationships is restricted by and confined to the formative years of
Islamic law, “that is, to the first four centuries or so of Islamic
history (roughly from the seventh to the eleventh century).”
This is also the period during which Islamic Law (or Sharia)
developed, and when Muslim society reached the zenith of its political,
social, legal and economic maturity. The end of this period marked the
culmination of a religious-legal process to which nothing of major moment
has since been added. Unfortunately, this is also the period that
culminated in stifling any further development of intellectual, social,
philosophical and legal thought by Muslim minds in light of the faith's
revealed text, the Holy Qur’an. It is important to note that most classical
and contemporary Muslim scholars have studied families only from a
religious point of view. According to this approach, the family is viewed
exclusively from a religious perspective, which is held up as both
normative and idealized. This normative view of family, however, presents
a version of sociological and ideological reality that is at odds with the
actual state of the family (i.e., not “what it should be”) in most of
Muslim society. This creates insurmountable difficulties in
critically examining the validity of the patriarchal structure, the role
and status of women, and the concept of equality in light of current
Qur’anic knowledge and of the Prophet Muhammad's own family practices.
For centuries, Muslims all over the world have been superimposing on their
faith laws that were developed in response to local cultural, social,
political, or legal needs. But many of those cultural and indigenous
practices, or legal traditions, have serious implications for the Muslim
family in general and Muslim women in particular, who are caught between
the opposing worldviews; the Qur’an and the other One of the most compelling arguments
against this classical body of Muslim knowledge is that it restricts the
worldview of the Qur’an itself to certain socio-cultural, behavioral,
and historical time-space factors. Furthermore, it limits family study to
idealized versions instead of existing reality, and avoids seeking
solutions to correct the existing situation. Brief Solution Focused Therapy: For most of its history, Psychotherapy has
focused on identifying and eliminating the problems presented by
individual pathologies and deficiencies. There is, however, an emerging
trend or focus shift, from pathology and deficit toward developing
personal strengths, competence, capabilities, and resources through
therapy. It is a way of thinking that projects visions of what might be,
and what should be, thereby helping people in therapy see the potential
for change that generates solutions and actions that otherwise might not
have materialized. Relating Qur’anic concepts to aspects
of Brief Solution Focused Therapy: The Qur’an presents itself as a
“guide” from the One Creator of all things to humanity, through a
representative of Allah (Qur’an 6:165), who is the trustee of free will
(Qur’an 18:20), and who is under moral obligation to change him/herself
and society to create a just and morally balanced world (Qur’an 3:110).
The purpose of the Qur’an is not to be rigid and dogmatic, but to guide
humanity to find solutions to heal the whole person -- body, mind and soul
-- as part of social reality. It is focused on applying solutions through
action, rather than blindly following spiritual precepts alone. In the Qur’an, the individual is defined
in a unique way. One is responsible for his/her own actions; “But
proclaim (to them) this (truth): That every soul delivers itself to ruin
by its own act.” (Qur’an 6:70). Personal responsibility is also tied
to relationships -- those of kinship, masakin (the needy), orphans, even
wayfarers, as well as with one's community, society at large, and
ultimately with the world. Similarly, an ethical or spiritual action,
whether positive or negative, is bound to have an impact on oneself,
others, society, community, and the world. Herein lie some ideas that
illustrate ready parallels with Solution Focused Psychotherapy, with its
concepts of solutions, including: action, free will, the ability to make
choices, responsibility for one's own action and behavior, individual
responsibility, and the ability to change (jihad) oneself and society.
Through constant growth, gender-neutral interconnectedness, small changes,
and small goals, human nature is basically healthy and strong, and
miracles do happen. Analysis: Emphasis on Individual Behavior and
Strengths, Rather than Past History: The focus of reform in the Qur’an is the
individual, who is not only an integral part of his/her family, society,
community, and the global congregation (or Ummah) of Islam, but is also
the recipient of the best physical form and temperament (fitra);
“Surely, We have created human beings in the best of molds” (Qur’an
95:4). In addition to free will, human beings are also given the faculties
of hearing, seeing, feeling, and understanding, in order to make
evaluative judgments between right and wrong (Qur’an 67:23). Therefore, personal choice and
responsibility for individual behavior is central to Islamic thinking;
“…every soul draws the consequences of its own action.”
(Qur’an 16:111). In fact, there is a constantly renewed
opportunity for choice between right and wrong actions, so that past
behavior is only relevant insofar as it acts as a strong predictor of
current and future behavior. Working with individual strengths and current
behavior, with only selective references to the individual's past history,
corresponds to the approach of Solution Focused Therapy. Emphasis upon Action, Rather than on
understanding the Pathology or the Problem: “…Surely Allah does not change the
condition of a people until they change their own condition…” (Qur’an
13:11). The precedence of action over understanding the background
pathology or problem is a central Islamic concept. The Qur’an states
that human beings are created to be representatives (vicegerents) of Allah
(Qur’an 6:165) and are under a moral obligation to continually reflect
and reform them selves (Qur’an 3:110). Thus, according to the Qur’an,
one's successes in this life and in the Hereafter are measured not solely
in terms of personal inter-psychic growth, but in terms of personal growth
as shown in relationship to others and to God. The Qur’an reminds us that change does
not come about by ritualistic pursuits only, since reward and punishment
are considered more immediately in relation to one's actions, rather than
to one's professed faith. Bearing this in mind, Islam declares action to
be a necessary concomitant of faith. In popular terms, Islam always seeks
to "walk the talk." Similarly, the approach of Solution Focused
Family Therapy is also more concerned with action than with retrospective
insight. It aims to change the individual's behavior in order to alter
his/her conditions of living rather than their attitudes to it; that is,
from saying “I do not know what to do,” to “what can I do to change
things?” Emphasis on the Individual rather than
Gender: A further point of strong contact between
Qur’anic teachings and Brief Solution Focused Therapy is the notion of
individuality; that is, each individual has the ultimate responsibility of
helping himself or herself, and therefore carries the personal
responsibility of discerning free will and actions, and of seeking
solutions and setting goals that will not be impaired because of gender.
Above all, solution focused therapists do not assume
"deficiency" in their female clients. In the Qur’an, the creation of man and
woman out of a single soul (Qur’an 4:1) does not distinguish between men
and women along the lines of traditional male or female attributes. Nor
does it divide human nature and divine nature according to gender, or
assign any specific cultural functions or roles to either men or women.
In fact, there is no arbitrary pre-ordained eternal system of
hierarchy. The Qur’an treats women as individuals in
the same manner as it treats men as individuals. This Qur’anic
individuality is distinguished on the basis of “Tawqa” -- faith, as
well as deeds and actions. Therefore, Allah's promised rewards are also
distributed to individuals in strictly equal terms, based on merit and not
gender. “Whether male or female, whoever in faith does a good deed for
the sake of Allah will be granted a good life, and rewarded in proportion
to the best of what they have accomplished”. (Qur’an16: 97). A Small Change is all that is Necessary: Allah tells us that, “in whatever you are
occupied when you recite the Qur’an, and in any other work you may be
doing…We are a witness to your actions…AND even the smallest things
that you do, do not go unrecorded” (Qur’an 10: 61). Thus, even a small
action can have major impact on the individual self, others, society, and
the world. So if Islam is a prescription for internal and external peace,
then change comes about -- to paraphrase Edward Lorenz's “butterfly
effect” -- through active application and not benign neglect. The solution focused therapist’s approach
is that no matter how complex and difficult the situation, making only a
small change in one person’s behavior can lead to profound and
far-reaching differences in the behavior of all persons involved. This
approach applies the same Qur’anic principle that “a small change is
all that is necessary.” Change is Constant: The Qur’an states that change is both
constant, and inevitable. “You shall surely travel from stage to
stage,” (Qur’an 84:19).
Addressing the question of heaven (the Hereafter), it says, “We have
built Heaven with power. Verily, We are expanding it” (Qur’an 51:47). The solution focused therapist’s
foundational understanding that “change is inevitable,” parallels the
Qur’anic concept that nothing stays still in all of creation, including
the diverse situations of humanity. Emphasis on Goal Setting: It is often said that that the most
successful among us are those who set small, attainable goals, and reach
them. With consistent application toward these “attainable goals,”
life then becomes a series of positive reinforcements; ultimately, we make
it to the end point, the “pot of gold” as it were. But those who set
huge, unrealistic goals are destined for disappointment and failure.
Solution Focused Therapy’s approach to setting attainable goals
(specific, concrete, and in behavioral terms) with the full participation
of the client, reflects the Qur’anic world view that there is no divorce
between thought and action; “the human being can have nothing but what
he/she strives for” (Qur’an 53:39). Emphasis on Cultural and Racial
Neutrality: As a universal religion, Islam views each
individual in exactly the same way, since God “created you of a single
soul” (Qur’an 4:1), with some characteristics that distinguish oneself
from all other humans. Thus it recognizes racial, cultural and religious
differences, seeking to preserve them by addressing the psychological and
spiritual needs of those living within its sphere. “We have created you
male and female and have made you nations and tribes that you may know one
another. Indeed, the noblest of you in the eyes of Allah is the best of
you in 'Taqwa,' faith and action” (Qur’an 49:13). Solution Focused Therapy's emphasis on
individual behavior for the locus of change, rather than race and culture,
is parallel to the Qur’anic concept of “vicegerency,” or being
representatives of Allah. This implies that all human beings, independent
of gender and race, are held accountable for their actions and behavior;
the Qur’an further points out that without these attributes, the human
condition cannot change. The Miracle Question: This is a rather intriguing concept of
Solution Focused Therapy, because of its dual connotations -- clinical as
well as religious. First, it seeks to set specific and concrete goals
through the process of thought and action, both of which are within the
control of the individual. Secondly, it seeks to foster a belief in change
(through goals and action) that is understood to happen beyond the control
of the individual. This parallels the Qur’anic concept of one God (Tawhid),
who has the ultimate power to change human conditions and situations. In
other words, miracles do happen, because Allah answers the prayers of
those who call upon Him; “do not despair of the mercy of God…Indeed
God is Most Forgiving, most Merciful” (Qur’an 39:53). As
our society, Canada's in particular, moves away from the melting-pot ideal
and toward that of cultural and religious pluralism, so must psychotherapy
and clinical counseling move from a secular assimilationist perspective
back to more orthodox ideologies in order to meet the varied needs of
multicultural communities. Therefore, clinical assessment should go beyond
an analysis of the presenting problem(s) and the identification of
individual pathologies, to include the religious, cultural, social and
personal experiences of these families. As a result, the emphasis on
diagnosis and assessment of families can become holistic, rather than
fragmented into body, mind, and social environment. References: AbdulSulayman, A AbdulHamid. (1993) Crisis
in the Muslim Mind: translation by Yusuf Taalal DeLorenzo. Virginia:
International Institute of Islamic Thought. Bucaille Maurice. (1979) The Bible The
Qur’an and Science: Pakistan: Kazi Publications. Irving. T.B. (1991) The Qur’an: India:
Goodword Books McGolderick, M. (1982) Ethnicity and Family
Therapy: an overview. In: M.McGolderick, J. Pearce and J. Giordano (eds),
Eethnicity and Family Therapy. New York: Guildford. Muhsin-Wadud, Amina. (1992) Qur’an and
Woman. Kauala Lumpur:
Penerbit Fajar Bakti Sdn.bhd. Tarrant, D. (1987) Family Therapy with
Evangelical Christian Families: Dissertation submitted for Diploma in
family marital therapy. University of London, Institute of Psychiatry Valiante. C. Wahida. (1992) Domestic
Violence in the South Asian Family: Treatment and Research issues. In
South Asian Symposium: a Reader in South Asian Studies, The Center for
South Asian Studies Graduate Students’ Union, University of Toronto
1993. Contact Info: wvaliante@sympatico.ca Also published on: http://www.arabpsynet.com/Archives/OP/OP.FamilyTherapy&MuslimFamilies.htm |