|
A comparative study of
self-actualization in psychology and Islam
Simin Afrasibi (1)
Zakieh Fattahi (2)
(1) Department
of Psychology and Education, Marvdasht Branch,
Islamic Azad university, Marvdasht, Iran
(2) Assistant Professor, Department of Islamic
mysticism, Marvdasht Branch, Islamic Azad University,
Marvdasht, Iran.
Corresponding author:
Zakieh Fattahi
Assistant Professor, Department of Islamic Mysticism,
Marvdasht Branch, Islamic Azad University,
Marvdasht, Iran
Email: submit.hna2@gmail.com
|
Abstract
Self-actualization
is the basic tendency of any person to
realize their abilities more and more,
and toseek perfection, and to realize
all their talents and comprehensive mental
growth in a coordinated and uniform form,
as well as a desire to be creative in
all means. In the present study, we have
attempted to examine the concept of self-actualization
from the perspective of Islam (Quran and
Hadith) and psychology with an emphasis
on (Maslow, Rogers) using a library (descriptive-comparative)
method. For Islam, self-actualization
means to achieve perfection and divine
revelation. Based on the verses and hadiths,
this growth does not have boundaries and
the human can progress with will and effort.
From the perspective of humanist psychologists,
humanists are those who seek to be strong
and successful in private life, to be
creative persons in the community and
to support others, and these people seek
perfection and are self-made humans called
self-actualized people in humanistic psychology.
The result of this research is that there
are differences and similarities between
the two views. Both psychology and Islam
consider meeting the needs of human progress,
but Islam sees perfection dependent on
divine revelation and is basically different
from psychology in this respect. Another
difference is that in Islam, Allah (God)
is the base and axis of all things and
the only way to achieve self-actualization
is getting close to God. However, from
the perspective of psychology, the human
being is considered an independent and
unique creation that pays attention to
himself andhis own demands, and does whatever
he deems good. Therefore, psychology defines
human as his goal and end, and that achieving
self-actualization and perfection is exclusive
only to the human area, while according
to Islam, perfection is possible only
in the light of God. Similarities such
as humility, tolerance, respect for other
human beings and a sense of responsibility
towards others can be noted in the two
views. Finally, regarding the similar
characteristics of the self-actualized
people in the two approaches it can be
said that Islam is more comprehensive
than the view of Humanists . Then the
concept of self-actualization and perfection
in Islam has a special state compared
to the view in psychology, and involves
all aspects of life.
Key words:
Islam, psychology, self-actualization
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The concept of self-actualization has been
considered in its own way since the ancients
(by the ancient Greek philosophers). The concept
“eudaimonic” refers to a type of well-being
that is beyond human efforts to get pleasure
and to avoid of pain, that is hedonistic well-being.
During the formation of modern psychology in
the late eighteenth century, self-actualization
was conceptualized as an expression of “eudaimonic”.
In this view, people are ready to undergo stress
in order to achieve their growth and development.
For example, consider a person who tolerates
light smoke for hours, but does not miss a moment
of study, or a person who tolerates hunger for
fasting. The term self-actualization is everyone’s
fundamental tendency to realize their abilities.
Self-actualization in its main and classic concept
was first discussed and examined by “Kurt
Goldstein” (German psychiatrist, 1965).
Goldstein introduced a dynamic view of humans,
and by suggesting the organismic theory and
the emphasis on unity, harmony and balance,
considered a healthy human personality as an
organized, harmonious and entire unit (Tilier
and Alberta, 2008). Goldstein calls the fundamental
motivation of a person as “self-actualization”
that is a general and prevailing motivation,
and believes that man attempts constantly and
in every possible way to discover, realize and
actualize his natural capacities and talents,
and shapes his life with this specific purpose
(Shamloo, 2003). He defined self-actualization
as a strong innate ability available in any
person that causes prosperity of his positive
talents. Goldstein believed that man has to
be fully consistent with the surrounding environment
and his life to achieve great success, and where
the environment and life hits humans heavily
every day (e.g., it causes disease), people
should try to improve their methods of coping
with such problems, so that they could get closer
to the boundaries of self-actualization (perception
and activation of all personal talents) (Kaplan,
1986: 545). Psychologists have different definitions
for this concept. Maslow and Rogers continued
discussions on self-actualization. They did
not have much belief in scientific method and
for this reason, the concept of self-actualization
made by them was so subjective that it has been
criticized by most scientists in this respect.
Religion is essentially dealing with the non-objective
symbols, and expresses the feelings, values
and hopes of the faithful people, or organizes
and gives order to the interactive flows between
humans and external objects, or gathers the
collection of minds and objectives, or shows
the context of this total (Hamilton, 1999, 15).
Religiosity is to accept all or part of the
ideas, ethics and all religious orders in a
way that a religious person sees him/herself
committed to comply with and respect this collection.
(Yagmaei, 2001:190). Religious is a person who
follows a religion both in theory and action,
with knowledge of its principles and rituals,
so that such following affects his/her religious
and non-religious life (Anavari, 1994). The
ultimate goal of humans is achieving happiness
and perfection, and that perfection is nothing
but the realization of the real needs of man
and his abilities and real talents. In other
hands, the real perfection of man is a result
of his conscious and voluntary movements, and
definitely doesn’t have a compulsive and
unconscious aspect. In this context, man has
to move through the determined way called “ways
of peace” (Surah Al-Maidah, verse 16) and
“the right path” (Surah Al-e-Imaran,
verse 101) to reach his creator. These ways
have been introduced in religious orders, ethics,
and Islamic tenets. Then, the main goal of Islam
is the perfection of humans, which can be realized
in line with obedience to Allah (God). From
this perspective, the self-actualization that
is called “perfection” in Islam, has
an important state. Perfection has the same
meaning as self-actualization in that both have
similarities in changing the potential to actual
in human existence. Islam has many material
and spiritual achievements, and all of them
are called “Islamic civilization”.
The perfection is manifested in the different
dimensions of the Islamic civilization, whether
in the theoretical aspects and whether in the
remaining works of this civilization. In this
context, there are many matters on the perfection
and its levels in the holy Quran and the Hadith
resources, and by the philosophers, mystics,
and litterateur and so on. So in order to understand
the different dimensions of perfection in the
Islamic culture, one should consider its various
cases in the Islamic civilization that the aim
is the examination of self-actualization in
Islam and psychology. Maslow believed that the
pattern of the way of personal behavior for
achieving happiness, health and functioning
depends on its self-actualization (Heylighten,
1992). On the other hand, Frankel’s interpretation
of self-actualization is that this state is
along with the ability to understand the meaningful
and positive aspects of life events (Petr, 1996).
So self-actualization is as a process of development
in the potential powers of each individual to
the fullest degree. A self-actualized person
is a full person whose functioning and life
is in the fullest level (perfection), and his
life has been realized and enriched more than
an average person (Dahl, 1983). From the Islamic
perspective, the desire for perfection and growth
and self-actualization underlies human nature.
Parents must provide the context for this growth
in childhood, and must take a method in which
a person’s talents in various physical
and mental aspects can flourish one after another
(you are responsible for the good training of
a person who is under your guardianship…)
(Tabarsi, 1414 AH). Further, the holy Quran
speaks of another dimension of the human soul:
“That the human soul is aware and knows,
doesn’t mean that he is innocent of evil,
and if a man violates the orders and accepts
the soul’s invitation to the ugliness and
wickedness, the mercy of God will help him and
dissuade him from evil and will lead him to
do good job” (Yusef: 53, Tabatabai, Bita,
Volume 11, 269). To know the perfect man or
a simple man from the Islamic point of view
is necessary for Muslims, because this sentence
has a model and pattern and example. The subject
of perfect human is not a mere philosophical
or scientific discussion that has just scientific
effect. If one cannot know the perfect man through
expressions in Quran and Sunnah and through
the way of recognition of Quran’s perfect
nourished examples, we will not be able to pass
the way determined in Islam and to be a true
Muslim, and that our society will not be an
Islamic society. So it is necessary to know
the perfect and transcendent man from the Islamic
point of view (Motahari, 1993: 17). Since psychology
has great links with the local culture of each
region, use of psychological theories should
be adjusted based on the culture and civilization
of each region to provide better solutions.
In Islamic culture, “ to be” or move
toward God will certainly lead to actualization
of talents. The explanation of similarities
and differences of self-actualization in Islam
and psychology helps psychology to have a better
understanding of self-actualization issues,
and to choose better techniques in accordance
with its local and genuine culture. This study
is a new work because it seeks to compare self-actualization
from the perspective of two psychologists i.e.
Maslow and Rogers with Islam in four parts including
the holy Quran, Hadith, mysticism and philosophy
of Sadra.
1- Explaining self-actualization from
the perspective of psychologists with an emphasis
on the views of Maslow and Rogers;
2- Explaining the concepts of self-actualization
in the teachings of Islam according to the Quran
and Hadith;
3- The comparison between Islam and psychology
about self-actualization.
Research Methodology
According to the subject of the research, which
is based on theoretical discussions and qualitative
nature, the method chosen for reviewing the
concerned subject matter is a qualitative method
(descriptive- comparative) and that by relying
on the first class and second class resources
in library form, we tried to respond to the
research questions and to specify the accuracy
of the hypotheses. In fact gathering the information
we needed to use in this study was conducted
by the library method. First, the researcher
will attempt to reach a complete description
of self-actualization in the view of psychologists,
especially Maslow and Rogers, and then to search
and note the concept of self-actualization in
the Islamic sources i.e. the Qur’an and
Hadith. Finally, the concept of self-actualization
will be compared in this approach. In each section,
based on the resources accessible for the researcher,
the case by case comparison has been done. Since
the research method in this study is descriptive,
and finally the researcher will compare the
two ideasand in doing so , more resources were
needed that can provide an exact and precise
description of the variables. In the psychology
resources, many books have been written on the
theories of personality that present the views
of Maslow and Rogers. In addition, numerous
articles have been written about these two theorists.
The Quran and the hadith are the two main sources
in Islam. In the present research, the researcher
has referred to the main Islamic knowledge resources
for the authenticity of the used sources, of
which we can refer to the holy Quran, four Shiite
hadith books and other earlier sources of hadith.
Then using these resources, we will examine
self-actualization in psychology and the Islamic
approach to identify the differences and similarities
between these two views, and the opinions presented.
- Azar Fatemeh in an article entitled “Study
of perfect human from the perspective of Quran
in the book Nahjul-Balaghah and from psychological
perspectives” (2013), (Psychology and Educational
Sciences) states: the Almighty God has sent
the prophets and especially Prophet Muhammad
(peace be upon him and his progeny) and Imams
(peace be upon them) to us as a complete pattern
of the perfect man for guidance of mankind,
so that we can find the right path through following
them, and achieve the real perfection that is
the worship of God. This article has tried to
examine the perfect man from the perspective
of Islam relying on the words of Imam Ali (peace
be upon him) and some psychological perspectives.
- Bagheri, Ali Akbar has an article entitled
“examine the perception of reality and
self-adoption in ghazals of Hafez,” according
to Maslow’s self-actualization”, published
in 2011 in Isfahan University.
- Bakhshayesh, Alireza in an article entitled
“A comparative study of the aspects of
self-actualization in Quran and psychology”
published in the Journal of Comparative Theology
(2012), believes that people in the community
are different and some people are very pious
and strong and yet successful in personal life
and have actualized their existential talents.
These are the complete and self-made men who
are the perfect men according to Islam and the
self-actualized men in the view of psychology.
-Hosseini Seyed Ali Asghar in an article titled
“Evolution of the concept of self-actualization,
beyond the self-actualization, importance of
the strategies toward self-actualization”
published in 1999 at the University of Tarbiyat
Moallem believes that almost all people have
the self-actualization talent, but few people
achieve self-actualization.
- Abdolmaleki Said in an article titled “A
Comparative Study of Rumi and Rogers about self-actualization”
in 2000 has tried to examine the ways to achieve
self-actualization from the perspective of two
eastern and western anthropology schools, i.e.
the eastern school of Rumi a Muslim poet, mystic
and anthropologist of seventh century AH, and
the western humanistic psychology school of
Carl Rogers as the theorist of the self-actualization
and psychology in the twentieth century USA.
- In the research of scholars such as Ramaniah,
Heerboth, and Jinkerson (1985), self-actualization
is similar to agreeableness personality, and
they believe that the self-actualized people
have sensitive thought and are tenderhearted
and straightway.
The study of self-actualized people in psychology
Humanists have acted clearly about the principles
underlying their approach to human personality.
In their view, man is basically a good creation
that tries to grow or achieve self-actualization
and is flexible and proactive. Humanistic psychologists
give importance especially to mental health.
Only self-control or being consistent with environment
is not enough. Only a person who takes steps
toward self-actualization can be considered
a healthy man. Theories of Rogers and Maslow
emphasise on the perfect and complete man more
than other theories, and take a positive and
optimistic approach to human personality. For
humanist psychologists, it is necessary to fight
against any factor that prevents a person’s
potential for self-actualization and deprives
him of what could be (Atkinson L, 2010: 472).
Now we take a look at two important psychological
schools that have spoken more about self-actualization:
Abraham H. Maslow
Although sometimes Maslow is known as the father
of the third force in psychology (the first
force was psychoanalysis and its modified forms
and the second force was behaviorism), he did
not believe being an anti-Freud or anti-behaviorism
. He believes that humans have a nature higher
than what psychoanalysis and behaviorism assumes.
Maslow in the last years of his life tried to
find that which looks like the the peak of mental
health (Jess Feist, 2013: 586). The base of
Maslow’s theory of motivation is that human
needs can be organized in five categories. Maslow
believed that the arrangement of these needs
can be better transmitted in a hierarchal form.
The first need is physiological needs. All other
needs in this hierarchy are psychological needs
(safety, affection, belongingness, respect,
and self-actualization). This hierarchical display
states three matters about the nature of human
needs: the needs have been arranged in hierarchy
in compliance with their power or strangeness.
Whatever the need is in the lower hierarchy,
it is felt stronger and more necessary, and
appears earlier in the sustainable growth process.
Young people only experience the lower needs
in the hierarchy, while older people are more
likely to experience all the needs in the hierarchy.
The needs available in the hierarchy are met
respectively, from lowest to highest, and from
the base to the tip of the pyramid (Marshall
Rio, 2012: 448). In responding to the question
that why all people don’t achieve the self-
actualization, Maslow believes that in some
cases, people cannot flourish their talents
because of not supporting of the internal conditions
(e.g. chronic back pain) or external environment
(e.g. chronic deprivation of food and shelter).
In other cases, the person himself is responsible
for their lack of his growth, i.e. each of us
are fearing its talents, which Maslow called
the “Jonah complex” by deriving from
the Biblical character who tried to escape from
his destiny (Marshall Rio, 2012: 452). Health
and growth exist only when the tendency toward
growth and self-actualization are coordinated,
and all experiences are evaluated internally
within the organismic valuation (Marshall Rio,
2012: 457). In relation to self-actualization,
those people who seek to grow, are more likely
to feel themselves in the present time and to
behave in accordance with their own principles
(Marshall Rio, 2012: 46). Self-actualized people
are autonomous and independent and eventually
see themselves free. These people resist the
social and cultural pressures, and are guided
by their own inner nature, and not by the cultural
nature of the society (Karimi, 2009: 159). Self-esteem
is based on real merit and not on others’
views. If people met their respective needs,
they would be on the verge of self-actualization,
i.e. the greatest need identified by Maslow
(Jess Feist, 2013: 595). The last criterion
to achieve self-actualization and at the same
time, Maslow’s definition of self-actualization
is that the self-actualized individuals use
“all their talents, capabilities, abilities,
and so on” (Maslow, 1979: 150). Higher
needs are found later in life. The psychological
and safety needs are found in childhood; belongingness
and respect needs are created in the juvenile
stage , and the needs of self-actualization
don’t appear until adolescence (Shults,
2000: 343). For Maslow, each person has an inherent
tendency towards achieving self-actualization
(Shults, 1996: 353). Maslow knows humans as
inherently good natured and honorable and believes
that there is no badness in his nature. Hence
this good nature and potentials in it should
be allowed to flourish (Siyasi, 1998: 169).
Maslow listed fifteen features that the self-actualized
people have= at least partially.
They are as follows:
- more efficient understanding of the reality,
acceptance ( of self, others, nature), (spontaneity,
simplicity, naturalness), focusing on other
problems, need to be alone, self-governance,
freshness of continuous understanding, experience
of the peak, interest in social affairs, interpersonal
deep relationships, democratic character structure,
differentiation of tool and target, philosophical
wittiness, creativity, and resistance against
acculturation. Maslow used the positive and
negative criteria to identify the self-actualized
individuals. Firstly, these people should be
released from trauma. They should not be neurotic
or psychotic or with tendency toward these mental
disorders. This is an important negative criterion,
because some neurotic and psychotic people have
similar features to self-actualized individuals,
characteristics such as increasing perception
of reality, mystical experiences, creativity,
and separation of others. Secondly, the self-actualized
Individuals have passed the hierarchy of needs,
because the low level needs of the self-actualized
people are met and then they are better able
to tolerate the failure of these needs. The
self-actualized individuals, even when they
are hungry, will not =panic if food is not available
immediately. They have not severe need for money
and safety, while those who act at the level
of physiological needs, are in dire need of
them. The third criterion for self-actualization
is having values of the creation. The self-actualized
individuals are looking for truth, beauty, justice,
simplicity, humor, and other needs.
Carl Rogers’ theory
Carl Rogers is of the humanistic psychologists
who introduced an optimistic picture of human
nature and considered being valuable, rationality,
pragmatism and self-actualization as the most
important features of human. According to Rogers,
humans can actualize their underlying talents
and that tendency toward self-actualization
is the motivatign force of humans. According
to Rogers, the perfect man is one who can flourish
with his potential talents. Human perfection
lies in realizing man’s unique hidden features
and does never end. Human perfection is not
the goal, but the direction and process. The
Perfect man in different positions acts based
on his inner voice, and the pre-established
rules and regulations cannot guide people to
achieve perfection (Rogers, 1951). According
to Shults, (1996) Rogers, like Maslow believed
that the tendencies toward actualization are
innate and gradually guide people to the talents
that have been determined as hereditary (Marshall
Rio, 2012: 453-454). In Rogers’ Humanism,
man has been defined as his own goal and end,
and all paths of perfection are only located
in the human realm. In the path of perfection
and its concept, Rogers assumes a hypothetical
person that with complete action, is an ideal
concept. This hypothetical person represents
the full actualization of man (Shokrkon Hossein,
Gholam Reza Nafisi, Ali Mohammad Baradaran,
Rafii, Farhad, 1993: 447). Rogers considers
the congruence, unconditional positive regard,
and empathy as the necessary and the sufficient
conditions for the self-actualization. Although
humans share with plants and animals the tendency
toward flourishing, only humans have self-concept
and, therefore, have the ability to achieve
self-actualization (Jess Feist, 2013: 556).
Healthy and perfect human characteristics from
the perspective of Carl Rogers are as follows:
Self-esteem, self-evaluation, self-coordination,
being emotional, lack of the defensive state,
openness to experience, having a life with existence,
relying on organisms, freedom of choice, decision-making
and responsibility, sociability, creativity,
dynamic and meaningful life, and self-actualization.
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SELF-ACTUALISATION
IN
ISLAM
|
In
the
religious
teachings,
self-actualization
has
a
wider
moral
sense
as
is
in
a
verse
in
the
Quran,
which
sees
the
self-actualized
people
and
those
who
have
flourished
as
their
soul
through
refining,
the
successful
persons
in
the
world
and
states,
“He
indeed
truly
prospers
who
purifies
it”
(Surah
Al-Shams,
verse
9).
Features
of
the
perfect
human
in
the
holy
Quran
1-
The
first
characteristic
for
the
servants
of
Allah
is
their
humility
that
is
obvious
even
in
their
most
inconsiderable
behaviors,
such
as
walking.
The
first
part
of
verse
63
of
Surah
Al-Furqan
states
that:
And
the
servants
of
the
Gracious
God
are
those
who
walk
on
the
earth
in
a
dignified
manner,”
Imam
Sadiq
(peace
be
upon
him)
in
explanation
of
this
verse
states,
“it
refers
to
one
who
moves
on
his/her
nature
and
refrains
from
arrogance.”
Others
say
that
it
means
that
they
are
moving
with
patience
and
knowledge
and
don’t
lose
their
calmness
against
ignorance
and
obstinacy
of
others
(Tabarsi,
1995:
222).
2-
The
next
feature
stated
in
the
other
part
of
verse
63
of
Surah
Al-Furqan
is
their
patience
and
persistence:
“and
when
the
ignorant
address
them,
they
say,
‘Peace!’”
In
addition
to
this
verse,
one
can
refer
to
the
verse
56
of
Surah
Al-Qasas
in
which
almighty
God
in
the
description
of
believers
states:
“And
when
they
hear
vain
talk,
they
turn
away
from
it
and
say,
‘Unto
us
our
works
and
unto
you
your
works.
Peace
be
to
you.
We
seek
not
the
ignorant.’
3-
Another
feature
of
the
servants
of
Allah
stated
in
verse
64
of
the
holy
Quran
is
worship
and
nightlife:
“And
who
spend
the
night
before
their
Lord,
prostrate
and
standing”.
Imam
Ali
(peace
be
upon
him)
states
in
the
expression
of
image
of
the
righteous
that
“at
night
are
praying
and
in
day
are
patient
scholars
and
virtuous
beneficent
(Nahjul-Balagha,
Sermon
193:
287).
4-
The
next
feature
is
introduced
in
the
verses
65
and
66
of
Surah
al-Furqan,
and
includes
the
fear
of
divine
retribution,
those
who
say:
“And
who
spend
the
right
before
their
lord,
prostrate
and
standing,
and
who
say,
‘Our
Lord,
avert
from
us
the
punishment
of
Hell;
for
the
punishment
thereof
is
a
lasting
torment”.
Fear
and
hope
are
the
two
spiritual
factors
that
have
an
effective
role
in
human
evolution,
and
no
improvement
and
change
is
done
without
these
two
factors.
Where
the
hope
of
forgiveness
of
God
doesn’t
exist
in
the
human
soul,
he
never
thinks
to
self-amendment,
and
not
only
continues
to
his
corruption
and
distortions,
but
adds
to
his
corruption
and
increases
it
(Sobhani,
2001:
270).
5-
Another
characteristic
feature
mentioned
in
verse
67,
is
moderation
in
charity:
“And
those
who,
when
they
spend,
are
neither
extravagant
nor
niggardly
but
moderate
between
the
two”.
Today
it
has
been
proven
for
all
the
world
people
that
where
capital
and
wealth
are
accumulated,
in
other
parts
of
the
world
poverty
will
increase,
and
in
each
area
the
poor
and
needy
are
increased,
in
other
regions
richness
will
be
created,
and
this
vicious
circle
has
been
continued
for
centuries
(Mahmudi,
2004:
28).
The
best
way
to
reduce
the
gap
between
the
classes
is
charity.
6-
Another
feature
of
the
servants
of
Allah
in
verse
68
of
Surah
al-Furqan
is
monotheism:
And
those
who
call
not
any
other
God
along
with
Allah…”
Worship
is
a
type
of
humble,
praising
and
appreciative
relationship
that
man
makes
with
his
God.
This
type
of
relationship
can
be
established
only
by
human
with
his
God,
and
is
true
only
in
relation
to
God
(Vaezi
Nejad,
1995:
21).
If
humans’
attention
is
attracted
to
God,
in
a
way
that
they
don’t
assume
anyone
adorable
other
than
God,
and
if
don’t
know
any
owner
and
authority
for
themselves
except
the
almighty
and
able
Allah
(God),
they
will
not
commit
many
of
sins
and
mental
prejudices,
while
sin
is
only
a
result
of
chaos
and
mental
illness,
because
it
is
incompatible
with
human
nature
(Parva,
2001:
77).
7-
Another
feature
mentioned
in
verse
68
is
respect
for
human
life:
“nor
kill
a
person
that
Allah
has
forbidden
except
for
just
cause”
(Such
retribution).
8-
The
next
feature
of
the
servants
of
Allah
stated
in
the
rest
of
the
mentioned
verse
is
chastity
and
to
avoid
adultery:
“nor
commit
adultery
(or
fornication),
and
he
who
does
that
shall
meet
with
the
punishment
of
sin”.
9-
The
Ninth
feature
of
the
servants
of
Allah
mentioned
in
verses
69,
70
and
71
of
Surah
al-Furqan
is
cleanness
of
the
spirit.
“Doubled
to
him
will
be
the
punishment
on
the
Day
of
Resurrection,
and
he
will
abide
therein
disgraced,
except
those
who
repent,
and
believe
and
do
good
deeds;
for
as
to
these,
Allah
will
change
their
evil
deeds
into
good
deeds;
and
Allah
is
Most
Forgiving
Merciful;
and
those
who
repent
and
do
good
deeds,
indeed
turn
to
Allah
with
true
repentance”
(Sobhani,
2001:
325).
10-
The
Tenth
characteristic
of
the
servants
of
Allah
is
not
presenting
in
the
guilty
parties.
Eleventh
feature
stated
in
the
other
part
of
verse
72
is
avoiding
useless
work:
“and
when
they
pass
by
anything
vain,
they
pass
on
with
dignity”.
According
to
the
above
explanations,
it
can
be
said
that
the
servants
of
Allah
are
those
who
use
their
own
wisdom
and
prefer
it
over
anything,
unlike
the
ignorant
who
refer
to
illusions
in
decision-making
and
are
immediately
affected
by
the
others’
words.
The
last
feature
of
the
servants
of
Allah
is
that
they
ask
God
to
choose
them
as
leader
of
the
righteous.
“...and
make
us
a
model
for
the
righteous
(Surah
Al-Furqan:
verse
74).
Self-actualization
from
the
perspective
of
Hadith
(sayings)
Of
the
best
results
of
self-knowledge
is
its
help
to
theology,
and
as
is
mentioned
in
Quran
and
Hadith,
self-knowledge
is
the
way
of
theology
(Amadi,
1993:
194).
Self-knowledge
is
the
base
of
the
human’s
real
life
in
all
material
and
spiritual
aspects,
because
man
with
self-knowledge
knows
high
capacity
of
his
personality
and
his
great
value
and
status
and
prestige,
and
thereby
becomes
aware
of
his
own
internal,
external,
physical
and
spiritual
needs,
and
discovers
his
underlying
talents,
powers
and
abilities,
and
flourishes
them,
and
then
by
this
way,
becomes
a
theologian
and
identifies
the
factors
that
may
lead
him
to
perfection,
and
eventually
by
doing
the
duty,
achieves
the
peak
of
perfection
of
humanity
and
true
happiness,
which
is
the
ultimate
cause
of
creation
(Haeri
Tehrani,
1999:
80).
Of
course,
Nahjul-Balaghah
is
the
most
valuable
cultural
heritage
of
Islam
after
the
holy
Quran.
This
book
is
a
collection
as
existentially
wide
as
a
perfect
man
after
the
Prophet
(peace
be
upon
him
and
his
progeny),
and
a
book
for
healing
human
emotional
pain
and
a
mystery
of
human
social
and
political
guidance.
This
book
is
a
charter
of
human-making
and
a
framework
to
the
light
and
a
way
to
the
heaven.
In
Sermon
110
of
Nahj
al-Balagha
Hazrat
Imam
Ali
(peace
be
upon
him)
states:
follow
the
way
of
your
Prophet
that
is
the
best
guidance.
Match
your
behavior
by
the
procedure
of
the
Prophet
(peace
be
upon
him
and
his
progeny),
because
it
is
the
most
guiding
method
(Dashti,
2001:
211).
Imam
Ali
(peace
be
upon
him)
in
the
other
part
of
the
sermon
160
says,
“
Certainly
in
the
Prophet
of
Allah
was
a
perfect
example
for
you
and
a
proof
concerning
the
vices
of
this
world,
its
defects,
the
multitude
of
its
disgraces
and
evils”
(Dashti,
2001:300).
For
Ayatullah
Motahari,
one
of
the
sources
of
knowledge
in
the
view
of
Islam
and
the
way
of
completion
and
correction
of
vision
of
any
person
is
the
tradition
of
the
leaders
of
Islam,
from
the
holy
Prophet
(peace
be
upon
him
and
his
progeny)
to
the
infallible
Imams
(peace
be
upon
them),
and
in
other
words
the
tradition
of
the
infallibles
(peace
be
upon
them).
Motahari
in
the
book
“perfect
man”
says:
humans
can
be
perfect
and
more
perfect
until
they
can
reach
the
ultimate
point
above
which
there
is
no
human,
and
we
call
such
a
person
the
perfect
man
that
is
the
ultimate
point
of
human
(Nejadiyan,
2012:
302).
A
perfect
man
is
not
a
just
pure
devotee
or
just
pure
noble
or
pure
lover
or
a
pure
intellect,
but
he
is
a
man
who
all
values
are
completely
and
consistently
grown
in
his
nature.
An
example
is
Imam
Ali
(peace
be
upon
him)
who
was
the
hero
of
all
values.
Therefore,
we
must
not
make
mistakes
to
achieve
the
highest
levels
of
human
and
perfection,
and
must
not
pay
attention
to
only
one
value
and
forget
the
rest.
Therefore,
we
must
be
a
normal
human
in
all
values
in
our
life
to
achieve
the
self-actualization
(Nejadiyan,
2012:
304).
The
comparison
of
the
self-actualization
between
Islam
and
psychology
According
to
the
holy
Quran
and
the
Hadith,
and
the
theories
of
Maslow
and
Rogers,
we
will
examine
the
similarities
and
the
differences
of
the
self-actualization
in
the
view
of
Islam
and
psychology.
Similarities
between
the
view
of
Islam
and
psychology
The
first
similarity
between
the
views
of
Islam
and
psychology
is
the
emphasis
of
both
perspectives
on
human
nature
that
leads
him
to
perfection
and
self-actualization.
The
second
similarity
is
the
emphasis
of
both
systems
on
the
issue
of
the
necessity
of
a
balanced
growth
of
man
in
all
human
dimensions,
and
the
necessity
of
a
consistent
growth
in
all
human
values,
and
that
it
is
necessary
to
consider
all
aspects
of
human
life.
The
third
similarity
between
these
two
views
is
their
belief
in
the
free
will
for
humans.
The
fourth
point
emphasized
by
both
perspectives
is
human’s
responsibility
and
obligation
to
his
actions
and
others,
while
the
self-actualized
Individuals
are
free,
but
they
feel
themselves
responsible
toward
others.
These
people
have
a
compassionate
attitude
towards
others.
The
fifth
similarity
between
these
views
is
their
emphasis
on
considerable
human
capabilities.
In
both
perspective
human
has
a
lot
of
capabilities.
According
to
the
almighty
God,
human
is
the
most
honorable
of
creatures
and
is
able
to
achieve
the
human
perfection
and
the
state
of
being
the
most
honorable
creation.
The
sixth
point
is
that
according
to
both
perspectives,
the
self-actualized
people
help
others
and
are
looking
for
the
truth,
justice,
simplicity,
humor
and
kindness,
and
feel
the
pain
when
seeing
the
suffering
of
others.
Seventh
common
point
is
the
attention
of
both
views
on
the
self
and
the
self-knowledge.
Islam
recommends
self-knowledge
for
achieving
the
perfection
and
theology.
Another
similarity
between
the
two
perspectives
is
the
belief
that
only
few
people
achieve
perfection
and
self-actualization.
In
psychology
according
to
Maslow’s
view,
only
one
percent
of
the
population
achieves
self-actualization.
The
differences
between
the
view
of
Islam
and
psychology
The
major
difference
is
that
in
the
Islamic
view,
God
is
the
center
of
affairs,
and
the
base
of
all
“to
be”
and
“not
to
be”
is
the
law
issued
by
the
God,
and
that
the
only
way
to
achieve
human
perfection,
dignity
and
self-actualization
is
getting
close
to
God.
However,
from
the
psychological
perspective,
the
human
being
is
an
independent
and
unique
creature
who
considers
only
his
own
desires,
and
does
everything
that
deems
good.
The
second
difference
between
the
two
views
is
on
the
type
and
amount
of
human
freedom.
For
the
psychologists
,
human
freedom
is
infinite
and
one
cannot
impose
any
limitation
for
it
(even
divine
law),
but
he
is
free
and
must
decide
and
act
as
he
wants.
However,
according
to
the
Islamic
view,
freedom
is
a
natural
trend
and
every
person
on
the
path
to
perfection
likes
to
be
free
from
any
obstacle
and
constraint,
and
wishes
to
cross
the
way
of
happiness
in
accordance
with
the
rules
and
the
laws
of
God.
The
third
difference
between
the
two
views
is
that
although
relations
of
a
person
with
itself
and
other
humans
plays
an
essential
role
in
the
growth
of
self-concept
and
self-actualization,
but
these
two
types
of
relations
are
not
decisive,
and
the
relationship
of
man
with
God
plays
the
fundamental
role
in
this
field.
Also
human’s
relationship
with
nature
is
effective
in
this
respect
(Ali
Naghi
Faghihi,
Fatemeh
Rafii
Moghadam,
2019:
161).
The
fourth
difference
between
the
two
views
is
that
in
Islam,
a
human
needs
guidance
and
needs
to
be
aware
of
all
aspects
of
his
nature
and
the
path
of
perfection
to
achieve
perfection,
and
in
this
way,
the
Prophet
is
mentioned
in
the
Quran
as
a
guide.
However,
humanists
believe
that
to
achieve
the
highest
level,
person
can
achieve
self-actualization
only
by
passing
some
levels.
The
fifth
difference
between
the
two
views
is
that,
from
the
Islamic
point
of
view,
a
human
is
not
an
egocentric
identity,
but
criteria
of
its
values
are
beyond
his
own
demands,
and
his
circle
of
changes
must
be
his
innate
and
natural
ego,
and
not
his
achieved
experiments.
In
contrast,
humanists
believe
that
the
human
himself
is
only
responsible
for
all
affairs.
The
last
difference
between
the
two
views
is
that
from
the
perspective
of
humanist
psychologists,
a
human
has
a
tendency
toward
self-actualization
and
this
tendency
has
biological
origin,
although
growth
of
this
tendency
is
influenced
by
culture,
parents,
friends,
teachers
and
others
as
well
(Shafi
Abadi
and
Naseri,
2001:
160-161).
In
the
Islamic
view,
self-actualization
has
merely
a
mental
aspect
including
cognitive
aspects,
beliefs,
moral
and
spiritual
and
personality
emotions,
and
actions
of
human
beings
that
are
enacted
voluntarily
or
by
choice,
gradually
grows
in
the
path
of
excellence
and
thereby
make
life
meaningful,
and
as
Frankel
(1962)
says,
the
constant
need
of
a
human
and
his
activity
is
not
only
for
himself
but
also
for
the
meaning
that
he
gives
to
his
human
existence
and
life.
| DISCUSSION
AND
CONCLUSION
|
Obviously,
according
to
what
has
been
mentioned,
the
amount
of
acceptance
of
any
scientific
view
must
be
assessed
on
the
basis
of
its
anthropological
approach
that
is
the
base
of
that
view,
and
that
its
power
and
strength
cannot
be
assessed
except
in
the
light
of
the
anthropological
criteria
that
has
strength
and
integrity
of
attitude.
So
what
was
introduced
as
the
similarity
between
the
view
of
psychologists
and
the
Islamic
perspective,
indicated
only
the
strength
of
anthropological
foundation
of
the
perspective
of
psychology.
Similarly,
what
was
introduced
as
the
differences
between
the
Islamic
and
the
psychological
perspectives,
is
in
fact
known
as
the
weaknesses
of
the
anthropological
foundation
of
the
scientific
approach.
Due
to
the
problems
caused
by
giving
originality
to
the
self
in
life,
thinkers
are
looking
for
a
way
to
define
human
nature
by
it
and
to
replace
humanity
with
a
machine-base
look
at
humanity.
having
ben
inspired
by
the
philosophy
of
humanism
,
the
humanist
psychologists
tried
to
assist
in
the
improvement
of
the
lives
of
people,
but
only
the
description
of
the
limited
persons
who
are
seen
as
self-actualized
cannot
guarantee
the
effectiveness
of
these
criteria
for
self-actualization
for
humanity
in
a
general
sense,
because
its
resource
is
human,
and
we
are
not
aware
of
human
nature.
Therefore
the
almighty
God
who
is
aware
of
all
aspects
of
human
personality
and
existence
and
considers
humans
and
creation
in
relation
with
each
other,
has
a
very
comprehensive
and
inclusive
view
.
Given
the
similar
characteristics
of
the
self-actualized
individuals
from
the
perspective
of
Islam
and
humanist
psychology
it
can
be
said
that
the
Quran’s
view,
due
to
the
universality
of
its
mission,
is
much
more
comprehensive
and
more
perfect
than
the
viewpoint
of
humanism,
and
that
it
has
more
rational
discussions
on
the
characteristics
of
perfect
or
self-actualized
man
and
the
ability
of
people
to
achieve
self-actualization.
1-
Aamadi,
Abd-ol-Vahed
(1993).
“Ghorar-ol-Hekam
and
Dorar-ol-Kalem”,
translated
by
KHansari,
Tehran:
university
publication.
2-
Abd-ol-Karimi,
Saeed
(2000)
“Human
being
from
Raggers
point
of
view
and
its
difference
with
Islamic
point
of
view”
.
scientific-
expertism
periodical
Islamic
studies
and
psychology”,
2
&3.
143-
167.
3-
Ali
Naghi,
Faghihi,
Fateme
Rabee
(2008)
“Training
from
Islamic
point
of
view”
Ghom,
Payam
Publication
Office.
4-
Anvari,
Hamid
Reza
(1994)
“a
research
about
fatalism”,
M.A.
thesis,
university
of
Alame
Tabatabee
Tehran.
5-
Azar,
Fatimah
&
Taleghani
Narges
(2013)
Karl
Ransom
Rajerz
:
“
theory
of
individual-
keeping
“self”
core
theory
of
personality
of
Rajerz.
Tehran.
Danzhe.
6-
Bagheri,
Ali
Akbar
(2011)
“psychological
analysis
of
self-prosperity
from
Molana
and
Rodgers
point
of
view”.
Tehran,
Danghe.
7-
Bakhshayesh,
Ali
Reza
(2012)
“comparative
investigation
of
self-
prosperity
aspects
in
Quran
and
Psychology,
comparative
theology
periodical
(scientific
research),
3,
57-
72.
8-
Dashti,
Mohammad
(2001),
translation
of
Nahj-ol-Balaghe.
Ghom,
Momenin
Publication.
9-
Doyle,
J.S.
(1983.)
«Self
actualization,
neuroticism,
and
extroversion
revisited»,
Psychological
reports,
39:
1081-1082.
10-
Haeeri,
Tehrani,
Mahdi
(
1999)
“human
personality
from
Quran
and
prophet
family
point
of
view”.
Tehran:
Cultural
institute
publication
of
Imam
Mahdi.
11-
Hamilton
Melkom
(1998)
socialism
of
religion”
translated
by
Mohsen
Slasi.
Tehran.
Nashr
Sales.
12-
Heshmat,
Yaghmaii,
Mohammad
Taghi
(2001)
“Piety
of
teenager
and
effective
factors,
M.A
thesis,
Alame
Tabatabaee
university,
Tehran.
13-
Heylighten,
F.
(1992)
«A
cognitive-
systematic
reconstruction
of
Maslow’s
theory
of
self
actualization»,
Behavioral
Science,
37:
39-57
14-
Jess
Fist
and
Greggory
.J
Fist
(2013)
“personality
theories”
,
translated
by
Yahya
Seyyed
Mohammadi,
Tehran,
Ravan
Publication.
15-
Karimi,
Mortaza.
(2009).
“Human
being
in
theosophy
and
eminent
doctrine”.
Tabriz,
Tabriz
University.
16-
Marshal
,Rio
John
(2012)
“Provocation
and
thrill”
translated
by:
Yahiya
Seyed
Mohammadi.
Tehran.
Virayesh
publication.
17-
Maslow,
Abraham
(1970).
Motivation
and
Personality.
18-
Mhamoodi,
Mahmoud
(2004).”
Anthropology”.
Ghom:
educational
and
research
center
of
Imam
Khomeini
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