Community Self Actualization Essay

Self-actualization, it has been suggested, “dovetails nicely with the Islamic belief systems because both humanistic approach and the Islamic faith stress the prospects of self-transformation and human potential (Amer and Jalal, 2012 p. 104). According to Qur’aan, human being is the “vicegerent on earth,” representing God ( Qur’aan 2:30). Thus, the need of human beings is to fulfil that goal by actualizing their full potential (Physical, social, psychological and spiritual). For Muslims, the root of self-actualization is only possible through the path laid down by Allah and the guidance of the last Messenger of God. Allah says in the Qur’aan (Interpretation of the meaning): “Except for those who repent, believe and do righteous work. For them,

Al-Bahadel (2004) argues that self-actualization is not acceptable in Islamic collective society, where individuals are considered part of the whole society. The maintenance of the collective structure by means of community obligation (Fard Kifayah) is more important than the autonomy of the self. That is some sort of community self-actualization rather than individual actualization. In Qatari society, self-actualization may be regarded as selfishness that threatens the harmony of the collective, and therefore the client must expect to face rejection and social sanctions which may be rendered unendurable (Al-Thani, 2012). It is assumed that this phenomenon may also apply to most Muslims. Dwairy (20009) has warned that by attempting to reveal unconscious content and promoting self-actualization, this may be counterproductive for clients who come from collectivistic cultures. Such treatment goals may expose clients to confrontations with the family and the social environment. As an alternative viewpoint, it has been suggested that the way towards self-actualization and social reform is gained through the practice of fasting, prayer and caring. All of these are heightened during the blessed month of Ramadhan (Chodhury,

A summary of the adapted of client-centred counselling from an Islamic perspective:

 Client-centred counselling that conforms to Islamic principles to help Muslims with life and psychosocial problems.

 The counsellor needs to have a deep understanding of the religious (and cultural) background of the Muslim client, but to be aware that different clients have different levels of religious understanding Having trust in Allah (Tawakkul) is one of the Islamic ‘core conditions’.

 Showing gratitude to Allah when there is improvement in the client’s state or circumstances (core condition, if appropriate).

 Understanding the worldview of the Muslim client.

 Structuring is necessary whenever client does not know what is involved in the therapeutic relationship-how the counsellor will function and what is expected of the client-or holds misconceptions about the process (Patterson,