1. Afkaruna_Nur Hadi Ihsan

Universitas Darussalam Gontor
nurhadiihsan@unida.gontor.ac.id

Nur Hadi Ihsan

Universitas Darussalam Gontor
alifrahmadi20@gmail.com

Muhammad Alif Rahmadi

Universitas Darussalam Gontor
elmal4112@gmail.com

Jamal

Jurnal AFKARUNA Vol. 18 No. 1 June 2022

Spirituality as The Foundation of The
Hierarchy of Needs in The Humanistic
Psychology of Abraham Maslow and

Sufi Psychology of Said Nursi

https://doi.org/10.18196/afkaruna.v18i1.14495

ABSTRACT
Abraham Maslow’s theory discredits the existence of religion and substitutes
it with secular spirituality. It provides a space for anthropocentrism and
materialism philosophy, freedom, authorization, and a single human
potentiality. On the other hand, Said Nursi’s Sufi Psychology sets religious
teachings as the radiance of spirituality. It identifies the genuineness of
human beings as creatures who are obedient to God. This study aims to
reveal how humanistic psychology and Sufi psychology perceive the need for
spirituality by referring to Abraham Maslow and Said Nursi. Researchers
identify, select, and formulate relevant and constructive narratives to support
each theory stated. They then conducted a deductive content analysis of the
references using the available variables, categories, and content tabulations.
This research finds that Maslow's spirituality relies on subjective human
experience, and life satisfaction can be achieved by maximizing one's
potential. On the other hand, Nursi's spirituality is based on the Shari'a and
leads to fundamental happiness. For Maslow, the existence of God has been

alienated from the human mind, and religion has become a secondary
component. At the same time, Nursi has a Tauhidic perspective on reality
and believes that religion is the primary guidance of life. Meanwhile, secular
spirituality promises nothing but illusory pseudo-happiness. This concept
originated from the confusion of Modern Western Psychology on the nature
of God, religion, and human psychology. This confusion will vanish if it refers
to religious teaching as the ultimate truth. Although both have differences in
their ontological nature and conceptual psychological foundations, they
both present a similar understanding of recognizing a Higher Entity capable
of controlling human life. This entity is called God. In conclusion, Nursi's
concept of Tawhid-based spirituality offers a solution to modern man's
anxiety, emptiness, and powerlessness of their life problems.
Keywords: Abraham Maslow, Hierarchy of Needs, Humanistic Psychology,
Said Nursi, Sufi Psychology.

2Vol. 18 No. 1 June 2022

A multitude of mental and spiritual health concerns are currently

plaguing modern civilization. According to a CDC study, more than 40%

of 18-24-year-olds experienced mental disorders (30.9%), acute trauma

stressor-related disorder (26.3%),1 and drug misuse disorder (13%).2 This

phenomenon is the result of an outrageous and immoral materialistic

lifestyle. According to Foucault, modern human life has reached a point

of modernity madness.3 A selfish and hedonistic lifestyle describes a

modern systemic illness as a ‘sick society.’4 In other words, modern

society will face major mental health challenges in the coming years. On

the other hand, religion has ceased to be a spiritually essential human

necessity. In today’s world, institutional religion is a crippling problem.5

Modern society has been shaped by secularism as a stumbling barrier.6 It

is the separation of religious ideas and practices from the public sphere.7

Secular civilization entails the secularization of individuals and is the first

step toward creating harmony, balance, flow, and integrated existence.8

As the postmodern era grew increasingly sophisticated, a new type of

religion known as Secular Spirituality arose.9 Spirituality is mistakenly

confused as a religious belief and custom is often felt and expressed

through a shared communal activity of ritual around a common set of

constructed values, ultimately individually forged yet collectively

entertained.’10

INTRODUCTION

3 AFKARUNA

In the prior study of educational philosophy, Karataş wrote that Nursi

asserts God placed people at the heart of the cosmos as the most valuable

and glorious of all creatures.11 God created humans in the most beautiful

temper and shape.12 People who live in faith-based environments are

happier than those who do not.13 By the Sufistic-maqashidic approach of

Muazaroh, religion as the essential need leads humanity to the general

prosperity of life and must be carried out under sharia’s norms.

Meanwhile, Maslow said, ‘all religions are the same in their essence and

always have been the same.’14 He thought religion was perceived as an

empirical and naturalistic ritual that scientifically produced inner

happiness while ignoring its mystical and metaphysical aspects.15 This

phenomenon contains ignorance of some religions' absolute truth and

generates the perception that all religions are relative to universal

values.16 Maslow’s view is only concerned with a continued freshness of

appreciation that is satisfying and tentative, although it is not rooted in

spiritual experiences based on religious teachings.17 This experience is said

to be a subjective form of religion, a form of spirituality without religion

that gives false happiness to humans.

Some of the studies above are good sources relevant to the author's

research on spirituality, Bediuzzaman Sa’īd Nursī, Abraham Maslow, and

some of the central ideas discussed. According to the two characters, the

studies above can be the basis for comparing, patching, filling,

correcting, and enriching ideas about spirituality. This research wants to

answer several essential discussions formulated: What are the spiritual

needs according to Abraham Maslow and Sa’īd Nursī? What are the

differences and similarities in seeing the need for spirituality?

This research aims to look into the compilations of different types of

literature. This study drew on various primary and secondary sources to

expound on the acquired information. Original research projects or works

are primary sources. The writings include empirical research, scientific

analysis, and pertinent reporting. Secondary articles are supplied, which

can assist in highlighting the major elements found in journals,

RESEARCH METHOD

4Vol. 18 No. 1 June 2022

publications, and encyclopedias. This study is qualitative, as it examines a

variety of books and other references in libraries.

This work also used a descriptive and comparative approach to analyze

the views of the two figures under consideration. The purpose of this

research was to look into the issues covered and extracted information

from the relevant references.18 Researchers are the most critical tool for

gathering, inventorying, and extracting data from the resources that have

been established.19 Accordingly, the researchers utilized a descriptive

model in each chapter.20 Also, the researchers attempted to find, choose,

and formulate relevant, constructive narratives to illustrate each stated

theory.21 The researchers then used the available variables, categories,

and content tabulations to conduct a content analysis deductively from

the reference material.

Biography of Abraham Maslow

Abraham Harold Maslow was the first of seven children. On April 1,

1908, he was born to a non-Jewish friend named Brooklyn in New York,

United States. Both of his parents were uneducated Jews who migrated

from Russia.22 Because living in a different community certainly feels

lonely and sometimes isolated because of these differences, he was

attracted to Alfred North Whitehead, Henry Bergson, Thomas Jefferson,

Abraham Lincoln, Plato, Spinoza, and William Graham Summer. His

solitude made him study a variety of psychological theories as well as

study the practical world.23 When he entered his teens, Maslow worked

as a newspaper deliverer and spent his summers working at a company

for his family. At twenty, Maslow ended his teenage years by marrying

Bertha Goodman, still a cousin. Maslow received B.A. in 1930, M.A, and

Ph.D. in 1934. Maslow had the opportunity to meet John B. Watson in

Wisconsin, a behaviorism pioneer. He also met by studying Gestalt

psychology and psychoanalysis by Sigmund Freud. After meeting these

two figures, he realized that humans are not always driven by instinct but

usually an invention that can fully humanize men from the birth of

Maslow's children. The Journal of Humanistic Psychology explained that

Maslow was affiliated with several scientific activities and professional

5 AFKARUNA

Biography of Sa’īd Nursī

Sa’īd Nursī was born in 1878 in Nurs, Bitlis province in Eastern

Anatolia-now Turkey.28 He studied in the town where he lived and

attended several madrasas or traditional schools. Then he continued his

studies at the madrasa under Sheikh Muhammad Jalali’s guidance and

was known as Molla Said, then continued at Bitlis and Sirt.29 Old Nursi

was his name in the last decade when the Ottoman Sultan was in power.

learning groups.24 He was president of the Massachusetts State

Psychological Association and the New England Psychological

Association. As a member of the American Psychologist Association, he

also served as president of the Division of Personality and Social

Psychology and president of the Esthetics Division. He was elected

president of the entire association from 1967-to 1968. D.Leg awarded

him an honorary degree at Xavier University in 1965.25 Maslow then

invited several psychologists with similar views to himself. In 1954, he

formed a mailing list of 125 names that presented copies of their writings

and alternating mimeography.26

Betty W. Keane, a psychotherapist from New York who approaches

self-exploration through sensory awareness or direct experience

experiments rather than just simple verbalization, was one of the

reformers in establishing a personal closeness with Maslow. He was

fascinated by some of the writings of Julian Huxley, Victor Frankl, Zen

teachings, Gestalt psychology, and even more, particular writings such as

those of Kurt Goldstein. When he read Maslow's work, Toward A

Psychology of Being, he was more interested and determined to know

more about humanistic psychology. Maslow surprises him by making a

long-distance call and expressing his interest in Betty's theory of sensory

awareness. They eventually met and became best friends, and Maslow

added his name to the list of psychological reformers. In late 1950,

Anthony Sutich was one of the figures who helped Maslow in founding

two important institutions in humanistic psychology, such as The Journal

of American Psychologists and The American Association for Humanistic

Psychology.27

6Vol. 18 No. 1 June 2022

years up to the end of the First World War saw the final decades of the

Ottoman Empire. This period of Sa’īd Nursī’s life, which he refers to as

'Old Said', was when he was “actively engaged in social and political life

and hoped to use politics to serve the religion of Islam.” With the

commencement of the war, he took an active role as he commanded the

militia forces on the Caucasian Front against the invading Russians.

In March 1916, he was taken as a prisoner of war to Russia for two

years before escaping in early 1918. This was followed by the defeat of

the Ottoman Empire, leading to the occupation of Istanbul and parts of

Turkey by foreign forces such as England, Greece, and Italy. However,

there was a change in the tide, and the Turks won the war of

independence in 1923. Although this victory boosted the morale of the

Turks, he was disillusioned by what he saw within Turkey. He explains

how “an abominable current of atheism was treacherously trying to

subvert, poison and destroy” the minds of his people.30 Sa’īd Nursī had

well and truly seen the dangers faced by people of faith. Furthermore,

Nursi went to Ankara after receiving an invitation to meet the national

government members. Spending eight months in Ankara, he realized the

current government’s course was not in line with Islam and its teachings.

He also knew he could not change things or work with them.31

Disappointed with what he saw, he took a train from Ankara to Van

in April 1923, where his focus completely changed. Later on, realizing

how returning to Van had been a critical turning point, Nursi called this

the 'transitional journey.'32 In hindsight, the struggles he experienced led

to the crystallization of his ideas, so the 'New Nursi' was born.

Furthermore, The New Sa’īd Nursī turned his back on politics and saw the

solution to the Muslim world's problems as “saving and strengthening

religious belief, which would form the basis of renewal and

reconstruction.”33 He also realized the inadequacy of the human sciences

and philosophy he had studied to reach the truth. This led him to take the

Qur'ān as his ‘sole guide.’34 There was also a change in Sa’īd Nursī’s

personal life as he was noted for dedicating much time to worship,

spending his nights in prayer, and his days in reflection (tafakkur).35

7 AFKARUNA

The Roots of Spirituality in Modern Psychology

The interaction, interrelationships, and attachments between

psychology and spirituality are not new. In the Western scientific

tradition, we found there was such Psychoanalysis of Carl Jung

(1875-1961),36 the Existential psychology of Rollo May (1909-1994),37

and the humanistic psychology of Abraham Maslow (1908-1970).38

These various branches of psychology started to see that an irrational

dimension tries to influence humankind’s life. For them, secular spiritual

experiences, a deeper subjective awareness, and a peak form of unlimited

ecstacies can initiate modern humans to achieve mental health and

spiritual hygiene. However, the epistemological construction of

contemporary psychology is still inseparable from secularism.

Psychologists have a traumatic conception of religion, primarily as a

projection for mental health. For them, religion is different, and spiritual

experience is something else. Here, modern psychology removes God's

existence as an indicator of the attainment of mental health. God is no

longer considered the Primary Being. In that case, those regarded as

healthy experience a connection to a significant entity, a higher secular

spirituality and the supernatural, a feeling that is mainly connected to the

world around them and sends them towards ‘self-realization.’39

Carl Jung, for example. Epistemologically, he built his psychoanalytic

concept based on the mystical experiences of human subjects in the system

of individual unconsciousness.40 In his Modern Man in Search of Soul, he

emphasizes unique experiences, personal premonitions, and human

freedom's authority apart from religious teachings.41 Religion is an

irrational dimension that must be abandoned, mystical instruction that

only gives spiritual alienation to its adherents.42 He straightforwardly sees

religion (Christianity) as not the solution to modern human's complex

problems, but the human unconsciousness can be one. He creates the new

'image' of God from the human unconscious system because it is the

source of the highest virtue, the highest knowledge, and where the

guidance of life is situated.43 According to Jung, his unconsciousness is

considered a moral code that guides humans, even though it provides a

place for secular spirituality, which becomes fundamental to his

8Vol. 18 No. 1 June 2022

An existentialist psychologist, Rollo May, believes that man is haunted

by a terror called religion. Religion provides continuous anxiety, sustained

insignificance, and persistent meaninglessness.44 Religion is a kind of

illusion and nothing but an exaggerated myth. Even though it is

embraced by many people and is still maintained, it is occupied with

endless rites. It can not be separated from human shortages of

inconsistency.45 In the aspect of psychology, May sees that religion

provides existential anxiety to man in the form of supernatural

mechanisms and expressed through beliefs and religious practice.

Cognitively speaking, a human’s faith is considered a magical power,

influencing him to act dogmatically, instinctively, and usually captured

through illusional experience.46

In this late twenty-first century, one of the well-known schools of

modern psychology is humanistic. Theoretically, this branch provides a

variety of humanism paradigms that see, understand, and discover

human beings' authenticity for their potentialities and abilities.47 Human

potential is central. It should be explored and shaped under the

compartment of a versatile homo sapien.48 Humanistic psychology views

human existence through autonomization, accessibility in thinking

behavior, alienation of social rights, gifts, and independence abilities of

anthropocentric human individuals. In 1933, Alfred Adler stated no

doubt that the physical aspect of man we recognize tends to reach

perfection. Since then, a new paradigm has emerged. Humans are seen

as more reliable creatures, have complete control over their destinies,

become more active and creative, and have a futuristic orientation.49 This

flow has become a breakthrough behind the inability of psychoanalytic

psychology50 and behaviorism51 concerning human personality. While

Sigmund Freud understood humans as entities controlled by aggressive

instincts and sexual desires, this branch approached the human character

through its psycho-social needs in detail and depth. If B.F. Skinner of his

behaviorism sees stimulus-response mutualistic relation. Humanistic

psychology determines the meaning behind this behavior as more holistic

and gradual.52

9 AFKARUNA

Spiritual Needs in both Abraham Maslow and Sa’id Nursi

a. Abraham Maslow and Hierarchy of Need

In Maslow's thinking, Maslow uses seventeen basic concepts to

understand humans as a whole. Among these critical points are first,

humans are fully integrated individuals. Second, the drive or need

characteristics are not necessarily related to one particular need. Third,

motivation becomes part of the study of ultimate human goals. Fourth,

humans cannot ignore life in the subconscious. Fifth, the absolute and

fundamental desire is not far from what he experiences daily. Sixth, the

desire that arises and is realized is often the beginning of other hidden

goals. Seventh, motivation must assume that motivation is constant and

will never end, and several other basic concepts.

The Problem of Humanistic Spirituality

Since the emergence of the discourse of religion and psychology

integration, western psychologists have begun to search for what is

missing from modern psychological methods to attain mental health

stability.53 Humanistic psychology assesses mental health as

self-autonomization that includes regulating free behavior, good

self-growth and development, empathy and social sensitivity, and ability

and self-integration with the environment.54 Mental health condition

was measured by how a person perceives an empirical reality.

Nevertheless, the contemporary western scientific psychology tradition

does not discuss metaphysical phenomena and religious experiences. Still,

much of its analysis is adequate sensory, materialistic, and quite

objective.55 Modern human life needs transformation for identity, where

vulnerability may have occurred, and life meanings are vanishing.56

Especially with the perverted problems of contemporary Western

spirituality, the conception of mental health has landed in the holes of

secularism which necessitated secular psychotherapy and secular healing

practices.57 Mental health is achieved more by offering a paradigm of

secular western psychologists. At the same time, the perspective of seeing

the substance and complexity of humans has been reduced to an

individual who stands without the power of God in it.

10Vol. 18 No. 1 June 2022

Furthermore, Maslow divides needs into five phases, namely physical

needs, the need for security, the need for belonging and love, the need for

esteem, and the need for self-actualization. First, Physiological Needs. This

need is the most basic and dominant. These needs are more material and

biological, such as oxygen, food, water, etc. The conditions of World War II

greatly influenced the ideas. Humans were in a pathetic situation; hunger

was everywhere, and Maslow argued that physical needs were essential.

Second, Safety Needs. After the biological and material needs are met,

humans seek a sense of security, which may be the need for protection,

freedom from fear, chaos, difficulties, and troubles in life. This need is

nothing but aimed at developing human life to become better than the

previous state. Third, The Belongingness and Love Need. After humans have

possessed the physical needs and a sense of security, they will tend to seek

the love of others so that they can be understood and understood by others.

According to Maslow, the need for love is not the same as having sex.

On the other hand, Maslow asserts that the need for sex is categorized

as a physical need. This need for love reinforces that humans cannot be

separated from the love of others, a sense of belonging to each other in

life. Fourth, The Esteem Needs. After the three needs above are met, it

becomes a human instinct to be appreciated by others and the

community. Maslow divides this need into two parts. First, it was

considered strong, able to compete appropriately, have expertise in

dealing with various kinds of problems, and free and independent. At the

same time, the other needs are more of an appreciation. It's also a desire

to have a particular reputation and prestige (respect and merit from

others). This need will psychologically impact self-confidence, worth,

strength, etc. The last need is the Need for Self-Actualization. This need is

the highest peak of human achievement after the above needs are met.

Humans will highly experience the accomplishment of this

self-actualization in life. They will experience a change in perception and

motivation to grow and develop continuously.

The five hierarchy of needs above become Maslow's fundamental

structure in explaining human life today. The founding concept of

Maslow's theory is how humans are motivated by several basic needs that

are the same for all species, do not change, and come from genetic or

instinctive sources. Needs are also psychological, not merely physiological,

because this need is the core of human existence. At the same time,

something is called an essential need if it meets the following conditions: If

not fulfilled, it can cause disease. Fulfilling it can prevent infection. His recovery

can cure the disease. People are free to choose in certain very complex

situations (someone in need will tend to select needs over other satisfactions.

The need is inactive, weak, or functionally absent in healthy people.58

As explained earlier, unlimited human needs to fulfill his mental health

state give him inner and spiritual happiness, even though his material

needs are fulfilled. Needs are still seen through physical and material

forms side. This theory's physiological, biological, and self-actualization

styles are more material and full of materialism philosophy.59 Even

though it looks sophisticated, the need for spirituality is rarely discussed.

Even though it existed, humanistic psychology and its spirituality were

quite problematic because it is not religion-based but a similar

supernatural-mystical activity for self-reassurance. Spirituality can be from

mystical activities that give inner perfection, avoiding organized religion.

With certain puristic rituals. On one occasion in California, he gave a

lecture and said:

These mystics’ experiences feel the ultimate satisfaction of vague and

unsatisfied yearning. They are like a sudden stepping into heaven, like the

miracle achieved, like perfection finally attained.60

They sought that mystical experiences are like a step toward heaven,

miracle, and perfection that man should attain. This hierarchy of needs

also can not be separated from criticism in psychiatry, health psychology,

and social sciences, such as that written by Uriel Abulof.61 His paper

poses a fundamental question for Maslow: whether the theory is still

relevant for human needs or a merely hierarchical pyramid triangle going

extinct due to modern changes. Should another dimension be added?

Are there any additional needs that have not been included in the

hierarchical structure? For him, the lowest level in the hierarchy only

makes a man like an animal. The top level is reserved for those who fully

complete their material element despite their deficiency in

11 AFKARUNA

12Vol. 18 No. 1 June 2022

In Maslow's explanation of religion, he maintains that individual

experiences influence human belief to be recognized for their existence.

Personal experience is significant because it can bring humans to

self-perfection. Mystical experiences, illuminations, and extraordinary

awareness, as long as the observer or influential figure, must be forgotten

and eliminated because it teaches religious orthodoxy and the authority

of a belief that removes the human self’s potential. Spiritual experience

can accommodate human needs without faith in religion because this

phenomenon is sufficient to provide the human potential for the actual

application. On the other hand, he does not have to believe in religion to

experience a profound awareness, but enough to do religionization or

the fact that everything that calms down can represent religion to achieve

human happiness.

Jim McCleskey also explains the problem of the absence of spirituality

in Maslow's theory.62 In his view, Maslow's theory makes religious truth

relative and has very little objective value. Maslow has a radical

perspective on religion, providing humanist values and denying

supernatural elements in life. Even if it's a little, transcendence can only be

seen from the existence of humans who have actualized themselves

without religious teachings. Maslow's transcendental values in religion

are not a concern because self-actualization as the culmination of the

hierarchy of needs has also been considered an actual character that can

be juxtaposed with religious teachings; self-actualizing people parallel, at

many points, the ideals urged by religions.63

b. Sa’īd Nursī and Tauhid as the Basis of Spirituality

Bediuzzaman Sa’īd Nursī has different insightful ideas toward pure

spirituality to answer various multi-dimensional crises. Nursi's idea came

from a perspective on reality based on the al-Qur'an verses, which provide

spiritual guidance for humans. In Islam, Tauhid is the main principle that

governs human life. In Moslem’s view, reality is not dichotomic and

partially misunderstood but based on tauhid which sees an integral unity

in seeing reality as the core of the Islamic worldview.64 The macrocosmic

reality is like the natural phenomena of the universe, or the microcosm is

13 AFKARUNA

like humans. Their anatomical elements are nothing but the form of His

most great signs.65 This point of view becomes a worldview and a

fundamental belief of a Muslim and the core of the teachings of Islam,

which must be understood wholeheartedly.66 More than that, the Islamic

intellectual tradition is characterized by an integrative paradigm model,

harmonious, rooted in God's oneness. Muslims who believe in tauhid

believe that Allah is the only God and is not an ally, the source of

everything. There is no single essence apart from Himself.67

In Sa’īd Nursī’s conception, spirituality is built based on the teachings

of Tawheed, the heart of the spirit of Islam, the purpose of life, and the

fundamental truths of Man's creation.68 Tauhid is the confession of God

that manifests in all things, starting from a single essence to guide human

life. A good human being is a person who knows himself and is

connected to his God. Here, Nursi divides the human self into several

forms: The Spiritual self, The Rabbani self, the Nafsani self, the Tafakkur

self, the Tadabbur self, and the Physical self.69 Rabbani's self is the soul's

movement to surrender perfectly to God to make sincere offerings only to

Him. Humans are equipped with five senses to develop all their potential,

as well as the knowledge they have, the sense of sight, the sense of

hearing, the sense of taste, and the sense of smell, all of which are

possessed by the Essence of God who manifests in human form. Said

Nursi calls it a mirror reflecting God's beautiful names (Asmā' al-Husnā) as

a comprehensive creation. The purpose of humans' creation is not only to

eat and drink, joke and play, die, and become carcasses. Humankind was

not created to accumulate its total material needs and pleasures like

animals. They were created to worship Him, worship the true nature of

worship and live in order under His guidance.

Then, the spiritual self is the self that puts all the flaws in the most

fundamental part. This self explains human helplessness to live without

the guidance of God. This self is none other than the soul, which is in the

form of spirituality and is said to be with the spirit. The soul's concept is

also formed through consciousness not to forget Allah and avoid

rejecting His existence. Next is the self who does tadabbur, doing all the

Prophet Muhammad's Sunnah and Allah SWT commands from the

14Vol. 18 No. 1 June 2022

Comparison Between Maslow and Nursi

In human origin, Maslow emphasizes the empirical humanist state and

rejects religion. The emphasis on these two souls does not create humans

close to God. They dwell on epistemological and ontological statuses

based on worldly dimensions and remain separated from God. Because

al-Qur'an al-Karim, such as doing dhikr and reading ma'thurat, leaving the

sins of the kaba'ir. Subsequently, tadabbur Self means to control and

think about something.70 Before thinking, the gate is the heart, which

can intellectually be awake to interpret an event under the supervision of

Allah SWT.71 Tadabbur is a path that is very dear to God. With tadabbur,

humans prove an absence of other than Allah in the presence of the heart

(al-hudlur bi al-qalb). The tadabbur of a human being is a representation

of God and the basis for a Muslim's daily behavior so that the world

should be seen as a field of good deeds, not to get a job and get gifts,

praise, and appreciation. Tadabbur proved the weakening of the human

self first and the weak's solid and wise powers. These characteristics are

embedded in every human form and are a bridge to ultimate truth.

Then the physical self, humans are always influenced by the soul

movement, in which the soul tends to achieve the essence of holiness by

looking at Allah and equipped with increased worship to Him. If a human

finds his natural need in the body, it will activate a courageous form of

the soul, a gradually formed soul based on his weakness. The last one is

the self who does tafakkur. Tafakkur is derived from fakkara or power,

which leads to understanding and power to knowledge.72 According to

Ibn Qayyim, tafakkur is a thought process that can distinguish between

good and evil, haq and batil.73 Raghib Al-Asfahani added that tafakkur is

closely correlated with the heart because it can find wisdom behind the

events that occur and, of course, lead to the truth (haq).74 For Nursi,

practicing meditation uses reason as a philosophical tool to find the

source of truth, showing its meaning. Intellect is a unique character; that

character has a right in life and its territorial area towards the original

essence, namely God. Tafakkur is a form of rational thinking and a

philosophical justification as a source of knowledge.75

15 AFKARUNA

humans measure the truth of their personal experiences that satisfy their

lusts and desires, this knowledge stands alone and is deliberately shaped

for worldly needs. Maslow's knowledge is human knowledge, which is

materialistic and produces nothing but emptiness.

In contrast to Maslow, as can be seen in the Graphic 1, Sa’īd Nursī

returns the soul and nature of humans to their original place, humans

who recognize God and perform good religious teachings. Humans with

control over themselves cannot be separated from religious teachings

based on the ultimate truth but can provide a clear and peaceful path in

life. In the beginning, humans were perfect creatures, but Maslow had

reduced humans to a low degree and had no religious values.

Meanwhile, Sa’īd Nursī explained that religious values in humans exist,

and these values will shine as a delicate light only if they are held out if

humans have faith. In this context, Islam becomes the light of human life

to get out of worldly darkness.

Besides, for Sa’īd Nursī, thoughtful humans should be able to digest

the science and art of the universe so that the essence and manifestation

of belief in nature can be known. Humans should follow the sunnah of

the Prophet Muhammad SAW by emulating all his behavior and

personality and making him the sharia principle in acting and thinking.

This will cause humans to experience self-awareness in the various

passageways and rails that the Shari'a has determined. Religious

knowledge becomes essential knowledge, and many things in this world

cannot always be solved by human expertise and empirical measures but

are contained in the teachings of religion and the experience of the

Graphic 1. The Comparison between Maslow’s and Nursi about The
Need for Spirituality in the Hierarchy of Need

16Vol. 18 No. 1 June 2022

existence of God. Preserving faith and activities is maintained by

worshiping and opening the way to heaven. Faith is the most important

necessity, and nothing can take us to heaven except with the faith we

enclose.76 Meanwhile, Maslow's Individual inner experiences,

epistemically empty, do not provide any valid form of knowledge. His

theories left developmental stages beyond the adult ego, which involve

experiences of connectedness with phenomena considered outside the

boundaries of ego and only focus on uniting the steps of the growth of

the human ego with the higher nature of human mental development.

Furthermore, most humans within the distance of their spirituality only

blunder with human values and provisional spiritual experiences. This

even produces a crisis. Giorgi said that the problem results from having

had a compelling impact on the clinical world but failing to capture the

imagination of those working in diverse areas across the specialization.

Stated differently, humanistic psychology more than delivered in terms of

its potential human promise to psychology but did not win decisive

accomplishments in terms of having its metapsychological and analysis

pledges.77

The following criticism narrowed down to the status of human

independence who experienced self-actualizes. This situation is based on

an assumption opposed to the dominant humanistic view of the nature

of the individual. It rejects the notion of an autonomous self, and

Maslow's idea of growth and progress is meaningless. The absence of

religious guidance during his childhood also influenced Maslow's life so

that he grew up. Like the shelter, protector, and guide of life, religion has

been alienated and replaced by temporary needs. For Maslow, such a

totalizing analysis of power relationships would be a minimal view of

human reality, especially its denial of individual freedom to affect

meaningful change. This makes the self-actualizes state that even though

he gets the happiness, he has. He enters a state of alienation, which does

not have a positive social impact even though it is slightly. Some of the

terms he uses tend to form a high individualism, such as rivalry,

competition, personal chauvinism, money, power status, domination,

and manipulation. On the other hand, Sa’īd Nursī conceived the level of

17 AFKARUNA

a great human being because it is close to the Supreme Essence of God.

Knowing God and worshiping Him is the primary purpose of creation, as

he stated: Be sure that the highest aim of creation and its most crucial

result is belief in God (al-imān billāh). And the most exalted rank in

humanity and its highest degree is the knowledge of God (marifatullāh)

within faith in God. And the most radiant happiness and sweetest bounty

for jinn and human beings are the love of God (mahabbatullāh) contained

within the knowledge of God. And the purest joy for the human spirit and

the sheerest delight for man's heart is the rapture of the spirit (lazzat

al-rūhaniyah) contained within the love of God.78 With Iman, humans will

get the highest degree as a creature (a’dham darajāt al-basyariyah).

Indeed, all true happiness, pure joy, sweet bounties, and untroubled

pleasure lie in knowledge of God and love of God; they cannot exist

without them.79 With this, humans can encounter themselves living in

the inner (bātin) and outer (zāhir) tranquility, not resentful when they get

into hazards because of the belief that God in religious activities supplies

life guidance through the Shari'a as a form of love for His servants.

According to Nursi, all activities carried out by humans are the

actualization of their potential.80 These potentials include the sense of

hearing, the sense of taste, the sense of sight, the sense of touch, and the

sense of sight. Aspects of human cognition, such as the ability to think

and analyze and provide answers to every problem in life, are wisdom/

hikmah from God that should be used properly. To achieve a healthy state

of mind, spirit, and body, Nursi said that the actualization of all human

potential does not only stop at the use of aspects of the dimensions of the

human body, such as the physical and biological organs of the body.

Furthermore, using the measurement of thinking with the heart / Qalbu,

sharpening the power of thinking with the Mind/ Aql, and giving

actualization to an atmosphere of tranquillity for the soul and other

metaphysical organs with such tremendous power for a peaceful and

happy life. In the practical aspect, humans do not make the world's life

the end of their dreams because they will get temporary pleasures and fall

into a narrow area so that their efforts will be in vain. Then on the day of

resurrection (yaumul jazā'), all the organs given to humans will be

18Vol. 18 No. 1 June 2022

resurrection (yaumul jazā'), all the organs given to humans will be

observers against them by complaining about all the actions of humans

while living in this world.

The attainment and stages of authenticity in mental health also

include the presence granted by Abraham Maslow. Although every

human potential and capacity is utilized accurately, all of them only aim

to accumulate worldly happiness and temporal happiness. The need for

spirituality can be easily replaced with a need for otherworldly pleasures

since pleasure is the essence and optimum gaining of earthy life. The

dependence on only biological nature is the key to Maslow’s psychology;

it is a nourishment of the soil of human biological nature. The physical

and spiritual aspects are separable. In this coupling, the physical takes

distinct priority. In the end, mental health conditions oriented to worldly

pleasures can bring humanity further to another anxiety, with the loss of

hope and the meaning of true life.

CONCLUSION

These passages will conclude that a need for religion is fundamental.

Based on the tauhidic perspective of understanding reality, this need is

the beginning of other human needs. In practice, this spirituality will

shape humans who remember their God no matter their

circumstances—starting with tafakkur and tadabbur, two contemplative

procedures. Sa’īd Nursī has developed an integrated paradigm for

describing the nature of the human self, including religious values. Based

on religious teachings, human needs are met first by having confidence in

God to live intelligently and find peace of mind. The function of religion

and God in regulating human needs was dismissed by humanistic

psychology. Otherwise, Said Nursi proposed a tauhid-based pattern.

In contrast, Maslow’s theory of Hierarchy of Need impressively provides

several key concepts of human psychological considerations which affect

their complementary life. It is a universal human need, the need and drive

to experience pleasure. In yoga terms, this equates to the second chakra,

the pleasure of lovemaking, the joy that comes from good company with

good wine, and the transcendence pleasure from listening to music or

19 AFKARUNA

dancing at a party.81 Referring to Maslow’s hierarchy, these pleasures are

significant and play an important role in life’s experience as worth living.

The entertainments, worldly pleasures, and tremendous diverse nuance

are the related needs of human beings. Maslow exclusively concerns the

proportions of the material human dimension and is distant from sacred

teachings. Maslow gives several methods to perpetuate mental health

conditions, but they are meaningless except to get into the emptiness and

false well-being.82 This is anticipated to Maslow’s disarray about human

reality and temporary life. He accomplishes it, despite not having a legal

basis in searching for the source of truth and genuine pleasure. The

splendors of life become disorders and chaotic disabilities. Maslow

proclaimed a form of suffering from the sensations of the beating of

individualism, self-conceit, and critical chaos. The absence of religion and

spiritual guidance from the ultimate truth makes it easy for humans to

experience problematic disorders, in distinction to Said Nursi, who

provides a spiritual need as basic for all things so that humans can enjoy

prosperity and feel peace in their lives.

ENDNOTES
Kenneth I. Pargament and James W. Lomax, “Understanding and
Addressing Religion among People with Mental Illness,” World Psychiatry
12, no. 1 (February 2013): 26–32, https://doi.org/10.1002/wps.20005.
Paul M. Dietze et al., “Mental Health, Substance Use, and Suicidal Ideation
During the COVID-19,” Addictive Behaviors 29, no. 32 (2020): 1049–57.
Sigmund Freud, A General Introduction to Psycho-Analysis (Mortimer J. Adler,
2003). and see Liah Greenfield, Mind, Modernity and Madness (USA:
Harvard University Press, 2013).
Kenneth Boyd, M, Disease, Ilness , Sickness, Health, Healing and Wholeness:
Exploring Some Elusive Concepts (J.Medical Ethics, 2000).
Wilson. R Bryan, Religion In Secular Society (England: Oxford University
Press, 2016), xxi.
Muhammad Khalid Mas’ud, The Construction and Deconstruction of
Secularism as an Ideology in Contemporary Muslim Thought (Leiden: Islamabad,
Council of Islamic Ideology, 2005). and see Oemar Bakry, Islam
Menentang Sekularisme (Jakarta: Mutiara, 1984). Adian Husaini, Mengapa
Barat Menjadi Sekuler-Liberal? (Ponorogo: CIOS-ISID Gontor, 2015), 43.
Owen Chadwick, The Secularization of the European Mind in the
Nineteenth Century (Cambridge: Cambridge University Press, 1975), 27

20Vol. 18 No. 1 June 2022

Nineteenth Century (Cambridge: Cambridge University Press, 1975), 27
and 149. Jonathan Van Antwerpen, Rethinking Secularism (New York:
Oxford University Press., 2011).
Nadia Bartolini et al., “The Place of Spirit,” Progress in Human Geography 41,
no. 3 (June 26, 2017): 338–54, https://doi.org/10.1177/03091325166445
12.
Charles Taylor, A Secular Age (England: The Belknap Press of Harvard
University Press, 2007), 505.
John Mills, Inventing God, Psychology of Belief and The Rise of Secular
Spirituality (New York: Routledge Taylor & Francis Group, 2016).
Mills.
Kasim Karatas, “Educational Philosophy According To Bediuzzaman Said
Nursi,” The Journal of Rısale-i Nur Studies 1 (2018): 1–16.
Al-Qur’an Al-Karim, n.d.
Anees Ahmed, “Said Nursi’s Concept of Education and Revitalization of
Muslim Culture and Civilization with Special Reference to Southeast
Asia,” Asian Journal of Multidisciplinary Studies 2, no. 9 (2014).
Abraham Harold Maslow, Religion, Values, and Peak Experiences (New York:
Viking Publishing, 1070).
Douglas A. MacDonald et al., “Spirituality as a Scientific Construct:
Testing Its Universality across Cultures and Languages,” ed. Cédric Sueur,
PLOS ONE 10, no. 3 (March 3, 2015): e0117701, https://doi.org/10.1371
/journal.pone.0117701.
Gabriel S. Crane and Glenn Hartelius, “Introduction to the Special Topic
Section on Transpersonal Measures of Spirituality,” International Journal of
Transpersonal Studies 36, no. 1 (2017): 98–100, https://doi.org/10.249
72/ijts.2017.36.1.98.
Carol. D. Ryff, Adult Personality Development and The Motivation for Personal
Growth,” in Advances in Motivation and Achievement: Motivation and Adulthood
(Greenwich: JAI Press, 1985).
Hardani, Buku Metode Penelitian Kualitatif Kuantitatif (Yogyakarta: CV
Pustaka Ilmu Grup, 2020).
Philipp Mayring, Qualitatative Content Analysis, Theoretical Foundation, Basic
Procedures, and Software Solution (Klagenfurt: Copyright Philipp Mayring,
2014), 12.
Philipp Mayring, Qualitatative Content Analysis, Theoretical Foundation, Basic
Procedures, and Software Solution.
Sarah J. Tracy, Qualitative Research Methods, Collecting Evidence, Crafting
Analysis, Communicating Impact (New York: John Wiley & Sons, 2013), 29.
Duane P Schultz, Theories of Personality, Tenth Edition (USA. Wadsworth:
Cengage Learning, 2009).
Erdy Nasrul, Pengalaman Puncak Abraham Maslow (Ponorogo:

21 AFKARUNA

“Abraham H. Maslow: A Bibliography,” Journal of Humanistic Psychology 10,
no. 2 (October 26, 1970): 98–110, https://doi.org/10.1177/00221678700
1000202.
“Abraham H. Maslow: A Bibliography.”
Roy Jose Decarvalho, “A History of the ‘Third Force’ in Psychology,” Journal
of Humanistic Psychology 30, no. 4 (September 15, 1990): 22–44,
https://doi.org/10.1177/002216789003000403.
Decarvalho.
Sukran Vahide, Islam in Modern Turkey an Intellectual Biography of
Bediuzzaman Said Nursi (New York: State University of New York Press,
2005), 3.
Coruh Hakan, “Bediuzzaman Said Nursi and His Understanding of
Exegesis in His Risale-i-Nur” (Australian Catholic University School of
Theology and Philosophy, 2015), https://doi.org/10.4226/66/5a9cb66db
0b76. and see Dhita Ayomi Purwaningtyas Nur Hadi Ihsan, Hasanah
Purnamasari, “SAID NURSI EDUCATION CONCEPT:
INTEGRATION OF SPIRITUAL, INTELLECTUAL, AND MORAL
DIMENSIONS,” MUADDIB: Studi Kependidikan Dan Keislaman 11, no. 01
(2021): 76–87.
Said Nursi, The Flashes
M. Hakan Yavuz, Islamic Political Identity in Turkey (Oxford and New York:
Oxford University Press, 2003).
Vahide, Islam in Modern Turkey an Intellectual Biography of Bediuzzaman Said
Nursi.
Vahide.
Nur Hadi Ihsan and Ridani Faulika Permana, “Transformasi Mahabbah
Menjadi Cinta Abadi Dalam Konsep Tasawuf Badiuzzaman Said Nursi,”
Aqidah Dan Filsafat Islam 6, no. 2 (2021): 178–92.
Vahide, Islam in Modern Turkey an Intellectual Biography of Bediuzzaman Said
Nursi.
Jung Carl Gustav, Psychology and Religion (London: Yale University Press,
1938).
Rollo May, Existence, A New Dimension of Psychiatry and Psychology (USA:
Library of Congress Catalog, 1958).
David E. Leary, William James on The Self and Personality, Clearing The Ground
for Subsequent Theorist, Researches, and Practitioners (Psychology Faculty
Publication: University of Richmond, 1990).
Paul Heelas, The New Age Movements, The Celebration Of The Self and The
Sacralization of Modernity (Oxford: Blackwell Publishing, 1996).
Schultz, Theories of Personality, Tenth Edition.
Carl Jung, Modern Man in Search of A Soul (London: Routledge Francis &
Taylor, 2005).

22Vol. 18 No. 1 June 2022

Punita Miranda, “C. G. Jung on Religion,” Self - Revista Do Instituto
Junguiano de São Paulo 4, no. 1 (2019), https://doi.org/10.21901/2448-3
060/self-2019.vol04.0008.
Miranda.
Rollo May, The Meaning of Anxiety (New York: W.W Norton & Company,
1950).
May.
Frederic Peters, “Existential Anxiety and Religiosity,” Critical Research on
Religion 7, no. 3 (December 2019): 275–91, https://doi.org/10.1177/2050
303219874382.
Kirk. J Sneider, The Handbook of Humanistic Psychology, Theory, Research and
Practice (USA: SAGE Publication, 2015).
Joseph R. Royce, Humanistic Psychology, Concepts and Criticism (New York
and London: Plenum Oress, 1981).
Ricahrd House, Humanistic Psychology, Current Trends and Future Prospects
(New York: Routldege Taylor & Francis Grup, 2015).
Schultz, Theories of Personality, Tenth Edition.
Schultz.
House, Humanistic Psychology, Current Trends and Future Prospects.
Hooman Keshavarzi and Amber Haque, “Outlining a Psychotherapy Model
for Enhancing Muslim Mental Health Within an Islamic Context,”
International Journal for the Psychology of Religion 23, no. 3 (July 2013):
230–49, https://doi.org/10.1080/10508619.2012.712000. and see
Amber Haque, “Psychology from an Islamic Perspective,” Global
Psychologies: Mental Health and the Global South 43, no. 4 (2018): 137–50,
https://doi.org/10.1057/978-1-349-95816-0_8. and see Hisham
Abu-Raiya, “Towards a Systematic Qura’nic Theory of Personality,” Mental
Health, Religion & Culture 15, no. 3 (March 2012): 217–33,
https://doi.org/10.1080/13674676.2011.640622. and see Harold G.
Koenig Phillip Huguelet, Religion and Spirituality in Psychiatry (Cambirdge:
Cambridge University Press, 2009).
Per-Anders Tengland, “Marie Jahoda’s Current Concepts of Positive
Mental Health,” in Mental Health (Dordrecht: Springer Netherlands,
2001), 47–78, https://doi.org/10.1007/978-94-017-2237-7_4. and see
Eric Matthews, “Handbook of The Philosophy of Medicine Mind-Brain
Dualism and Its Place in Mental Health Care,” Jurnal Springer Science +
Bussiness Media Dordrecht 1 (2017).
Matthews.
Jurgen Habermas, The Philosophical Discourse of Philosophy (United
Kingdom: Cambridge Polity Press, n.d.). and see Charles Baudelaire, The
Painter of Modern Life (London: Penguin Classics, 2010). and see Eric
Hobsbawm, The Age of Revolution, Europe 1789 – 1848, The Age of

23 AFKARUNA

Capital, 1848 – 1875, The Age of Empire, 1875 – 1914, (New york: Vintage
Books, n.d.). and see George Simmel, The Metropolis and Mental Life in
Levine, in Simmel: On Individuality and Social Forms (Chicago: Chicago
University Press, n.d.).
Thomas G. Plante, Contemplative Action In Spirituality, Meditation, And
Health. (Washington: Library Congress Cataloging Inn-Data, 2010).
Duane P Schultz, A History of Modern Psychology (USA Wadsworth: Cengage
Learning, 2011).
Frederik Albert Lange, History of Materialism and Criticism of Its Present
Importance (Boston: James R. Osgood and Company, 1877). and see George
Graham, The Disordered of Mind, An Introduction to Philosophy of Mind
and Mental Illness (London: Routldge Taylor and Francis Group, 2010).
and see Matthews, “Handbook of The Philosophy of Medicine Mind-Brain
Dualism and Its Place in Mental Health Care.”
Abraham Maslow, Lesson From The Peak Experiences. Public Lecture
(California: Sherwood Hall, 1961).
Uriel Abulof, “Introduction: Why We Need Maslow in the Twenty-First
Century,” Society 54, no. 6 (December 2017): 508–9,
https://doi.org/10.1007/s12115-017-0198-6.
Larry Ruddell Jim A. McCleskey, “Taking a Step Back — Maslow ’ s Theory
of Motivation: A Christian Critical Perspective,” Journal of Blibical
Integration in Busines, no. 1943 (2019).
Abraham Harold Malosw, Toward A Psychology of Being (New york: Nostrand
Reinhold, 1968).
Abul A’la Maududi, The Process of Islamic Revolution (Lahore: Islamic
Publications, 1977). and see Sheikh Atif Al-Zayn, Al-Islâm Wa Al-
Aidulujiyyât Al-Insân (Beirut: Dâr al-Kitâb al-Mishr, 1989). and see M. Sayyid
Quthb, Muqowamât Al-Tashawwur Al-Islâmî (Kairo: Darul Syuruq, 1997).
and see Alparslan Acikgence, Islamic Science, Towards Definitions (Kuala
Lumpur: ISTAC, 1996). and see Syed Muhammad Naquib Al-Attas,
Prolegomena To The Metaphysicd Of Islam (Kuala Lumpur: ISTAC, 1995).
Munawir Haris, “Spiritualitas Islam Dalam Trilogi Kosmos,” Ulumuna 17,
no. 2 (November 2017): 323–46, https://doi.org/10.20414/ujis.v17i2.165.
Syaikh Salih Bin Utsaimin, Al-‘Aqîdah Al-Wasathiyyah (Jeddah: Dar Ibnu
Jauzi, 1421).
Majma’ al-Lughah al-‘Arabiyah, Al-Mu’jam Al-Wasîth (Kairo: Maktabah
al-Syurûq al-Dauliyah, 2005).
Colin Turner, “The Six-Sided Vision of Said Nursi: Towards a Spiritual
Architecture of the Risale-i Nur,” Islam and Christian–Muslim Relations 19,
no. 1 (January 2008): 53–71, https://doi.org/10.1080/13510340701770
295.
Abdul Gaffar Et al., “Self Actualization According to Bediuzaman Said

24Vol. 18 No. 1 June 2022

Nursi (1877-1960) in Risale-I Nur,” Psychology and Education Journal 58, no.
2 (2021): 141–53, https://doi.org/10.17762/pae.v58i2.1064.
Raghib al-Asfahani, Al-Mufradat Fi Gharibil Alfadzil Quran (Damaskus:
Darul Qalam, 1412).
Abu al-Fada` Ismail bin Umar bin Katsir, Tafsir Al-Qur’an Al-Azim (Kairo:
Dar Thayyibah Li al-Nashr wa al-tauzi’, 1999).
Raghib al-Asfahani, Al-Mufradat Fi Gharibil Alfadzil Quran.
Abdul al-Azhim Syarifuddin, Ibnu Qayyim Al-Jauziyah Asruhu Wa Manhajuhu
(Cairo: Maktabah Al-Kullliyah Al-Azhari, 1967).
Raghib al-Asfahani, Al-Mufradat Fi Gharibil Alfadzil Quran.
Ihsan and Permana, “Transformasi Mahabbah Menjadi Cinta Abadi
Dalam Konsep Tasawuf Badiuzzaman Said Nursi.”
Bediuzzaman Sa’īd Nursī, Al-Maktubat, Kulliyat Rasa’il Nur, Trans. Ihsan
Qasim al-Salihi (Cairo: Shirka Sozler li al-Nasr, 1992), 581.
Amedeo Giorgi, “The Crisis of Humanistic Psychology.,” The Humanistic
Psychologist 15, no. 1 (1987): 5–20, https://doi.org/10.1080/08873267.
1987.9976779.
Bediuzzaman Said Nursi, al-Iman wa Takamul al-Insan, Trans. Ihsan Qasim
al-Salihi (Cairo: Dar Sozler li al-Nashr, 2011), 63.
Bediuzzaman Said Nursi, The Letters Translated by Sukran Vahide (Istanbul:
Sozler, 2001).
Bediuzzaman Sa’īd Nursī, Al-Iman Wa Takamul Al-Insan (Cairo: Dar Sozler
li al-Nashr, 2011).
Margarita Alcantara, Chakra Healing, A Beginner’s Guide to Self-Healing
Techniques That Balance the Chakras (Berkeley: Althea Press, 2017).

REFERENCES
“Abraham H. Maslow: A Bibliography.” Journal of Humanistic Psychology 10, no. 2 (October 26,

1970): 98–110. https://doi.org/10.1177/002216787001000202.

Abu-Raiya, Hisham. “Towards a Systematic Qura’nic Theory of Personality.” Mental Health,
Religion & Culture 15, no. 3 (March 2012): 217–33.
https://doi.org/10.1080/13674676.2011.640622.

Abulof, Uriel. “Introduction: Why We Need Maslow in the Twenty-First Century.” Society 54, no.
6 (December 2017): 508–9. https://doi.org/10.1007/s12115-017-0198-6.

Acikgenc, Alparslan. Islamic Science, Towards Definitions. Kuala Lumpur: ISTAC, 1996.

Al-Attas, Syed Muhammad Naquib. Prolegomena To The Metaphysics Of Islam. Kuala Lumpur:
ISTAC, 1995.

Alcantara, Margarita. Chakra Healing, A Beginner’s Guide to Self -Healing Techniques That
Balance the Chakras. Berkeley: Althea Press, 2017.

Anees Ahmed. “Said Nursi’s Concept of Education and Revitalization of Muslim Culture and
Civilization with Special Reference to Southeast Asia.” Asian Journal of Multidisciplinary

Studies 2, no. 9 (2014).

Antwerpen, Jonathan Van. Rethinking Secularism. New York: Oxford University Press., 2011.

Bakry, Oemar. Islam Menentang Sekularisme. Jakarta: Mutiara, 1984.

Bartolini, Nadia, Robert Chris, Sara MacKian, and Steve Pile. “The Place of Spirit.” Progress in
Human Geography 41, no. 3 (June 26, 2017): 338–54.
https://doi.org/10.1177/0309132516644512.

Boyd, M, Kenneth. Disease, Illness, Sickness, Health, Healing, and Wholeness: Exploring Some
Elusive Concepts. J.Medical Ethics, 2000.

Bryan, Wilson. R. Religion In Secular Society. England: Oxford University Press, 2016.

Carol. D. Ryff. Adult Personality Development and The Motivation for Personal Growth,” in
Advances in Motivation and Achievement: Motivation and Adulthood. Greenwich: JAI Press,
1985.

Chadwick, Owen. The Secularization of the European Mind in the Nineteenth Century.
Cambridge: Cambridge University Press, 1975.

Charles Baudelaire. The Painter of Modern Life. London: Penguin Classics, 2010.

Crane, Gabriel S., and Glenn Hartelius. “Introduction to the Special Topic Section on
Transpersonal Measures of Spirituality.” International Journal of Transpersonal Studies 36,
no. 1 (2017): 98–100. https://doi.org/10.24972/ijts.2017.36.1.98.

Decarvalho, Roy Jose. “A History of the ‘Third Force’ in Psychology.” Journal of Humanistic
Psychology 30, no. 4 (September 15, 1990): 22–44.
https://doi.org/10.1177/002216789003000403.

Dietze, Paul M., Amy Peacock, Claudia Mariottini, Ilkka Ojanperä, Pirkko Kriikku, Quan Qiu
Wang, David C. Kaelber, et al. “Mental Health, Substance Use, and Suicidal Ideation During
the COVID-19.” Addictive Behaviors 29, no. 32 (2020): 1049–57.

Eric Hobsbawm. The Age of Revolution, Europe 1789 – 1848, The Age of Capital, 1848 – 1875,
The Age of Empire, 1875 – 1914, New york: Vintage Books, n.d.

Abdul Gaffar, et. al. “Self Actualization According to Bediuzaman Said Nursi (1877-1960) in
Risale-I Nur.” Psychology and Education Journal 58, no. 2 (2021): 141–53.
https://doi.org/10.17762/pae.v58i2.1064.

Frederik Albert Lange. History of Materialism and Criticism of Its Present Importance. Boston:
James R. Osgood and Company, 1877.

Freud, Sigmund. A General Introduction to Psycho-Analysis. Mortimer J. Adler, 2003.

Ibn Katsir, Abu al-Fida` Ismail bin Umar. Tafsir Al-Qur’an Al-Azim. Kairo: Dar Thayyibah Li al-
Nashr wa al-tauzi’, 1999.

George Simmel. The Metropolis and Mental Life in Levine, in Simmel: On Individuality and Social
Forms. Chicago: Chicago University Press, n.d.

Giorgi, Amedeo. “The Crisis of Humanistic Psychology.” The Humanistic Psychologist 15, no. 1
(1987): 5–20. https://doi.org/10.1080/08873267.1987.9976779.

Graham, George. The Disordered of Mind, An Introduction to Philosophy of Mind and Mental
Illness. London: Routldge Taylor and Francis Group, 2010.

25 AFKARUNA

Greenfield, Liah. Mind, Modernity and Madness. USA: Harvard University Press, 2013.

Hakan, Coruh. “Bediuzzaman Said Nursi and His Understanding of Exegesis in His Risale-i-Nur.”
Australian Catholic University School of Theology and Philosophy, 2015.
https://doi.org/10.4226/66/5a9cb66db0b76.

Haque, Amber. “Psychology from an Islamic Perspective.” Global Psychologies: Mental Health
and the Global South 43, no. 4 (2018): 137–50. https://doi.org/10.1057/978-1-349-95816-
0_8.

Hardani. Buku Metode Penelitian Kualitatif Kuantitatif. Yogyakarta: CV Pustaka Ilmu Grup,
2020.

Haris, Munawir. “Spiritualitas Islam Dalam Trilogi Kosmos.” Ulumuna 17, no. 2 (November
2017): 323–46. https://doi.org/10.20414/ujis.v17i2.165.

House, Ricahrd. Humanistic Psychology, Current Trends and Future Prospects. New York:
Routldege Taylor & Francis Grup, 2015.

Husaini, Adian. Mengapa Barat Menjadi Sekuler-Liberal? Ponorogo: CIOS-ISID Gontor, 2015.

Ihsan, Nur Hadi, and Ridani Faulika Permana. “Transformasi Mahabbah Menjadi Cinta Abadi
Dalam Konsep Tasawuf Badiuzzaman Said Nursi.” Aqidah Dan Filsafat Islam 6, no. 2
(2021): 178–92.

Jim A. McCleskey, Larry Ruddell. “Taking a Step Back — Maslow ’ s Theory of Motivation : A
Christian Critical Perspective.” Journal of Blibical Integration in Busines, no. 1943 (2019).

Jung, Carl. Modern Man in Search of A Soul. London: Routledge Francis & Taylor, 2005.

Jung Carl Gustav. Psychology and Religion. London: Yale University Press, 1938.

Jurgen Habermas. The Philosophical Discourse of Philosophy. United Kingdom: Cambridge
Polity Press, n.d.

Kasim Karatas. “Educational Philosophy According To Bediuzzaman Said Nursi.” The Journal of
Rısale-i Nur Studies 1 (2018): 1–16.

Keshavarzi, Hooman, and Amber Haque. “Outlining a Psychotherapy Model for Enhancing
Muslim Mental Health Within an Islamic Context.” International Journal for the Psychology
of Religion 23, no. 3 (July 2013): 230–49. https://doi.org/10.1080/10508619.2012.712000.

Leary, David E. William James on The Self and Personality, Clearing The Ground for Subsequent
Theorist, Researches, and Practitioners. Psychology Faculty Publication: University of
Richmond, 1990.

M. Hakan Yavuz. Islamic Political Identity in Turkey. Oxford and New York: Oxford University
Press, 2003.

MacDonald, Douglas A., Harris L. Friedman, Jacek Brewczynski, Daniel Holland, Kiran Kumar
K. Salagame, K. Krishna Mohan, Zuzana Ondriasova Gubrij, and Hye Wook Cheong.
“Spirituality as a Scientific Construct: Testing Its Universality across Cultures and
Languages.” Edited by Cédric Sueur. PLOS ONE 10, no. 3 (March 3, 2015): e0117701.
https://doi.org/10.1371/journal.pone.0117701.

Majma’ al-Lughah al-‘Arabiyah. Al-Mu’jam Al-Wasîth. Kairo: Maktabah al-Syurûq al-Dauliyah,
2005.

Malosw, Abraham Harold. Toward A Psychology of Being. New york: Nostrand Reinhold, 1968.

26Vol. 18 No. 1 June 2022

Malosw, Abraham Harold. Religion, Values, and Peak Experiences. New York: Viking
Publishing, 1070.

Mas’ud, Muhammad Khalid. The Construction and Deconstruction of Secularism as an Ideology
in Contemporary Muslim Thought. Leiden: Islamabad, Council of Islamic Ideology, 2005.

Maslow, Abraham. Lesson From The Peak Experiences. Public Lecture. California: Sherwood

Hall, 1961.

Matthews, Eric. “Handbook of The Philosophy of Medicine Mind-Brain Dualism and Its Place in
Mental Health Care.” Jurnal Springer Science + Bussiness Media Dordrecht 1 (2017).

Al-Maududi, Abul A’la. The Process of Islamic Revolution. Lahore: Islamic Publications, 1977.

May, Rollo. Existence, A New Dimension of Psychiatry and Psychology. USA: Library of
Congress Catalog, 1958.

———. The Meaning of Anxiety. New York: W.W Norton & Company, 1950.

Mills, John. Inventing God, Psychology of Belief and The Rise of Secular Spirituality. New York:
Routledge Taylor & Francis Group, 2016.

Miranda, Punita. “C. G. Jung on Religion.” Self - Revista Do Instituto Junguiano de São Paulo 4,
no. 1 (2019). https://doi.org/10.21901/2448-3060/self-2019.vol04.0008.

Nasrul, Erdy. Pengalaman Puncak Abraham Maslow. Ponorogo: CIOS-Gontor, 2010.

Nur Hadi Ihsan, Hasanah Purnamasari, Dhita Ayomi Purwaningtyas. “SAID NURSI
EDUCATION CONCEPT: INTEGRATION OF SPIRITUAL, INTELLECTUAL, AND
MORAL DIMENSIONS.” MUADDIB: Studi Kependidikan Dan Keislaman 11, no. 01
(2021): 76–87.

Nursī, Bediuzzaman Sa’īd. Al-Iman Wa Takamul Al-Insan. Cairo: Dar Sozler li al-Nashr, 2011.

Nursī, Bediuzzaman Sa’īd.. Al-Maktubat, Kulliyat Rasa’il Nur, Trans. Ihsan Qāsim as -Sālihi.
Cairo: Shirka Suzler li al-Nasr, 1992.

Nursī, Bediuzzaman Sa’īd.. The Letters Translated by Sukran Vahide. Istanbul: Sozler, 2001.

Pargament, Kenneth I., and James W. Lomax. “Understanding and Addressing Religion among
People with Mental Illness.” World Psychiatry 12, no. 1 (February 2013): 26–32.
https://doi.org/10.1002/wps.20005.

Paul Heelas. The New Age Movements, The Celebration Of The Self and The Sacralization of
Modernity. Oxford: Blackwell Publishing, 1996.

Peters, Frederic. “Existential Anxiety and Religiosity.” Critical Research on Religion 7, no. 3
(December 2019): 275–91. https://doi.org/10.1177/2050303219874382.

Philipp Mayring. Qualitatative Content Analysis, Theoretical Foundation, Basic Procedures, and
Software Solution. Klagenfurt: Copyright Philipp Mayring, 2014.

Phillip Huguelet, Harold G. Koenig. Religion and Spirituality in Psychiatry. Cambirdge:

Cambridge University Press, 2009.

Quthb, M. Sayyid. Muqowamât Al-Tashawwur Al-Islâmî. Kairo: Darul Syuruq, 1997.

R. Royce, Joseph. Humanistic Psychology, Concepts and Criticism. New York and London:
Plenum Oress, 1981.

27 AFKARUNA

Raghib al-Asfahani. Al-Mufradat Fi Gharibil Alfadzil Quran. Damaskus: Darul Qalam, 1412.

Sarah J. Tracy. Qualitative Research Methods, Collecting Evidence, Crafting Analysis,
Communicating Impact. New York: John Wiley & Sons, 2013.

Schultz, Duane P. A History of Modern Psychology. USA Wadsworth: Cengage Learning, 2011.

———. Theories of Personality, Tenth Edition. USA. Wadsworth: Cengage Learning, 2009.

Sheikh Atif Al-Zayn. Al-Islâm Wa Al- Aidulujiyyât Al-Insân. Beirut: Dâr al-Kitâb al-Mishr, 1989.

Sneider, Kirk. J. The Handbook of Humanistic Psychology, Theory, Research and Practice. USA:
SAGE Publication, 2015.

Syarifuddin, Abdul al-Azhim. Ibnu Qayyim Al-Jauziyah Asruhu Wa Manhajuhu. Cairo: Maktabah
Al-Kullliyah Al-Azhari, 1967.

Taylor, Charles. A Secular Age. England: The Belknap Press of Harvard University Press, 2007.

Tengland, Per-Anders. “Marie Jahoda’s Current Concepts of Positive Mental Health.” In Mental
Health, 47–78. Dordrecht: Springer Netherlands, 2001. https://doi.org/10.1007/978-94-017-
2237-7_4.

Thomas G. Plante. Contemplative Action In Spirituality, Meditation, And Health. Washington:
Library Congress Cataloging Inn-Data, 2010.

Turner, Colin. “The Six-Sided Vision of Said Nursi: Towards a Spiritual Architecture of the
Risale-i Nur.” Islam and Christian–Muslim Relations 19, no. 1 (January 2008): 53–71.
https://doi.org/10.1080/13510340701770295.

Utsaimin, Syaikh Salih Bin. Al-‘Aqîdah Al-Wasathiyyah. Jeddah: Dar Ibnu Jauzi, 1421.

Vahide, Sukran. Islam in Modern Turkey an Intellectual Biography of Bediuzzaman Said Nursi.
New York: State University of New York Press, 2005.

28Vol. 18 No. 1 June 2022