Draft:Internal Family Systems Therapy in Muslim Communities

{{Short description|Internal Family Systems Therapy in Muslim Communities}}

Internal Family Systems (IFS) Therapy is a psychotherapy model developed by Dr. Richard Schwartz that views the mind as a system of "parts" and a core "Self." While IFS is widely practiced in Western settings, there is growing interest in its application within Muslim communities, where religious and cultural values influence mental health treatment.

Cultural and Religious Considerations

In many Muslim-majority societies, mental health is shaped by a strong emphasis on religious duty, family structure, and community belonging. One key aspect is the Islamic teaching of honoring one's parents, which can make it difficult for individuals to explore internal parts that carry anger, resentment, or unmet childhood needs. Expressing such emotions may be perceived as disobedience or ingratitude, leading to significant guilt and internal conflict.{{cite web |title=Sixth Greater Sin: 'Aqq Al-Walidayn (Disobedience To Parents) |url=https://al-islam.org/greater-sins-volume-1-sayyid-abdul-husayn-dastghaib-shirazi/sixth-greater-sin-aqq-al-walidayn |access-date=2025-05-20 |website=Al-Islam.org|date=31 January 2022 }}

There is also the belief that human beings are ultimately led by God (Allah), not by a separate internal "Self." While IFS describes the Self as the healing core with qualities such as compassion and clarity, some Muslims may perceive this as conflicting with the theological notion of divine guidance. As such, the idea that the Self—not Allah—is the ultimate inner leader can be seen as spiritually problematic.{{cite journal |title=Attachment to God in Islamic Spirituality |url=https://quod.lib.umich.edu/j/jmmh/10381607.0007.205/--attachment-to-god-in-islamic-spirituality?rgn=main;view=fulltext |access-date=2025-05-20 |journal=Journal of Muslim Mental Health| date=2013 | doi=10.3998/jmmh.10381607.0007.205 | last1=Ghobary Bonab | first1=Bagher | last2=Miner | first2=Maureen | last3=Proctor | first3=Marie-Therese | volume=7 | issue=2 }}

Moreover, acknowledging certain shadow parts—such as those holding rage, sexual feelings, doubt, or resentment toward God—is often culturally discouraged or spiritually taboo. Internal experiences involving conflicts with Allah or questioning divine justice are rarely explored openly, contributing to repression and shame. The protective system may be reinforced by religious or cultural narratives that frame such feelings as sinful or dangerous.{{cite web |title=Belief in Divine Love: Discovering Spiritual Attachment Styles |url=https://yaqeeninstitute.org/read/paper/belief-in-divine-love-discovering-spiritual-attachment-styles |access-date=2025-05-20 |website=Yaqeen Institute}}

These dynamics require therapists to approach parts work with religious sensitivity and deep cultural attunement.

Theological Compatibility

Muslim therapists and scholars have noted parallels between the IFS concept of the "Self" and Islamic notions such as:

Fitrah – innate human purity
Ruh – the divine soul
Qalb – the spiritual heart
Jihad an-nafs – the inner struggle against lower desires

IFS's goal of healing internal conflict through understanding and compassion resembles Islamic teachings on self-awareness and soul purification (tazkiyah).

Clinical Application

Therapists adapting IFS for Muslim clients often integrate Islamic metaphors, Qur'anic language, and spiritual practices like dhikr (remembrance) or dua (prayer). Some clinicians refer to internal parts using the framework of nafs or inner voices in line with Islamic theology.

Practitioners in the UK, UAE, and North America have reported that clients find the model spiritually congruent and less judgmental than traditional diagnoses.

Emerging Research

Anecdotal reports and conference presentations suggest that IFS is gaining traction among Muslim clinicians, though formal research is limited. The Journal of Muslim Mental Health and the Islamic Society for Integrative Psychology (ISIP) have published work on culturally sensitive applications of Western therapy models, including IFS.

Criticism and Limitations

Critiques include the perception that IFS originates from Western individualistic frameworks. Some Muslim clients may also express discomfort with visualizing or conversing with internal parts, especially if interpreted as intrusive thoughts. More culturally grounded empirical studies are needed to evaluate efficacy.

References

{{Reflist|

Schwartz, R. C. (2001). Introduction to the Internal Family Systems Model. Trailheads Publications.Rasool, G. (2015). Traditional Healing and Islamic Psychotherapy. Hadi Publications.Khan, M. & Abu-Raiya, H. (2022). "Integrating Islamic Values in Psychotherapy". Journal of Muslim Mental Health.Islamic Society for Integrative Psychology (2023). Workshop series on culturally adapted psychotherapy. Retrieved from https://www.isip.foundation

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