Social Psychological Manifestations of the Incident of Ifk and Âişe’s Religious Coping Process

Abstract

The main problem of this study is how Âişe coped with the psychological distress she experienced in the context of the Incident of Ifk. The aim of the research is to provide a socio-psychological analysis of the slander and rumors directed toward a woman of virtue and integrity and to identify the coping strategies developed by her during this difficult period. Utilizing a qualitative research design, the data were collected through literature review (document analysis). In this context, both classical and contemporary sources of Islamic history were consulted and the collected information and findings were analysed primarily based on Pargament’s theory of religious coping. In addition, the study also incorporated McDonald and Gorsuch’s conceptualization of “submission and self-relinquishment to God". In this study, which employed psychohistorical and psychobiographical analyses, the loneliness, uncertainty and social isolation experienced by Âişe as well as the restoration of her social status through divine revelation were interpreted in terms of her religious devotion, spiritual resilience and psychological strength. This crisis was examined not only as a historical event but also as a universal human experience and an exemplary case of psychological coping. Thus the study aimed to identify how religious coping methods of believers in the face of traumas affecting individuals and society throughout history were shaped by the conditions and cultural context of the time. Using a descriptive analysis method, the study took into account the historical context, social structure and female identity. Âişe’s response to the incident, her initial self-defense followed by a period of silence, patience, trust in divine will and submission were interpreted from psychological and spiritual perspectives. According to the findings, Âişe confidently defended her innocence against the false accusation of adultery that profoundly shook and distressed her, sought social support and received it from her parents and immediate social circle. Ultimately, she maintained her personal struggle while awaiting the manifestation of divine justice. Indeed, her innocence was affirmed through the revelation received by the Prophet. This indicates that she adopted a collaborative religious coping strategy. However, it is also evident that she experienced various coping mechanisms before reaching this stage. This demonstrates that religious coping is not unidimensional but rather a multidimensional process and that faithful and resilient individuals may emerge stronger from such crises.