نوع مقاله : مقاله پژوهشی
عنوان مقاله English
نویسنده English
Adler's individual psychology includes spirituality as one of five lifestyle tasks but lacks a cognitive and theological foundation. This study critically examines its shortcomings based on Nahj al-Balagha. Using a descriptive-analytical approach, data were collected from Adlerian sources and Nahj al-Balagha. Analysis across six axes (God, purpose, motivator, scope, death, anthropology) revealed fundamental shortcomings: God is reduced to a "fictional idea" serving individual superiority; the purpose is "personal perfection" rather than "servitude to God"; the motivator is the "inferiority complex" rather than "divine nature" (fiṭrah); the Sprituality scope is limited to "social interest," neglecting the relationship with God and the self; death is viewed as the end without "resurrection-oriented thinking"; and humans are seen as inferior, contradicting the intrinsic dignity affirmed in Nahj al-Balagha. It is concluded that Adlerian spirituality, due to its secular and humanistic foundations, cannot provide a comprehensive, purposeful definition. In contrast, Nahj al-Balagha presents a God-centered, servitude-oriented spirituality that can serve as a model for redesigning indigenous counseling approaches. Therapists are recommended to replace secular concepts with piety (taqwā), resurrection-oriented thinking, and fiṭrah-based approaches.
کلیدواژهها English
Extended Abstract
1. Problem Statement
Psychological theories, despite claiming universality, are always influenced by the philosophical, cultural, and value contexts of their originating societies. Alfred Adler's (1870-1937) Individual Psychology is known for concepts such as "lifestyle", "inferiority complex", "striving for superiority", and "social interest". Although Adler himself was a Christian, influenced by Vaihinger's philosophy of "as if", he adopted a phenomenological and pragmatic view toward religion and spirituality. He considered God a "fictional idea" and a mental representation of the goal of perfection. His later followers (Mosak and Dreikurs), while adding "spirituality" as the fifth life task, failed to liberate this concept from secular and humanistic foundations.
In contrast, Nahj al-Balaghah, as one of the most important Islamic sources after the Qur'an, is a collection of sermons, letters, and sayings attributed to Imam Ali (AS) that depicts a monotheistic worldview, anthropology, and spirituality. Considering the widespread use of Adler's theory in counseling and psychotherapy in Iran, as well as the necessity of indigenizing psychological approaches based on Islamic-Iranian values, the main question of this study is: What are the shortcomings of the concept of spirituality in Adler's theory, and how is it critiqued based on the teachings of Nahj al-Balaghah?
2. Method
This research was conducted using a qualitative method with a descriptive-analytical approach. Data were collected from two categories of sources:
First category (Adler-related sources): Included counseling theory textbooks (Corey, 2009; Sharf, 2012; Shafiabadi, 2012), reputable scientific articles from Google Scholar, PubMed, as well as primary and secondary works of Adler's followers (Mosak, Dreikurs, Mansager, Gold, and others).
Second category (Islamic sources): The original text of Nahj al-Balaghah (Dashti translation, 2020), focusing on sermons (1, 16, 183 [Qasi'ah], 223), letters, and sayings related to God, humanity, spirituality, servitude, death, and the Hereafter.
Analysis Method: Data were analyzed using qualitative comparative content analysis across six main themes: (1) God, (2) purpose of spirituality, (3) motivator of spirituality, (4) scope of spirituality, (5) view of death, and (6) anthropological foundation. For each theme, Adler's perspective was first explained and then critiqued based on explicit statements from Nahj al-Balaghah.
3. Findings and Results
The findings across six themes reveal fundamental differences between Adlerian spirituality and Alawite spirituality:
Theme 1 – God: Adler considers God a "fictional idea" and a "mental representation of the goal of perfection" (Johansson, 2010). However, in Nahj al-Balaghah, God is presented as the "Absolute Truth" and the "Real Ultimate Goal of existence" (Sermon 223: "Everything bears witness to His oneness"). Conclusion: Reducing God to a mental tool distorts the very essence of spirituality.
Theme 2 – Purpose of Spirituality: In Adler, the ultimate goal is "personal perfection" and "striving for superiority." But in Nahj al-Balaghah, the goal is "servitude (ʿubūdiyyah)" and "proximity to God" (Sermon 183, Qasi'ah). Conclusion: Adlerian spirituality is self-centered, while Alawite spirituality is God-centered.
Theme 3 – Motivator of Spirituality: Adler considers the "inferiority complex" as the source of all human striving. Nahj al-Balaghah emphasizes the "divine innate nature (fiṭrah)" and "intrinsic dignity" of human beings (Sermon 1: "And He shaped their nature upon His knowledge"). Conclusion: Adlerian spirituality is rooted in deficiency, whereas Alawite spirituality is rooted in the flourishing of fiṭrah.
Theme 4 – Scope of Spirituality: Adler restricts spirituality to "social interest." However, Nahj al-Balaghah encompasses four realms: relationship with God, relationship with self, relationship with others, and relationship with nature (Saying 374: "May God have mercy on the person who prioritizes his piety"). Conclusion: Adlerian spirituality is one-dimensional and lacks individual transcendence and God-seeking.
Theme 5 – View of Death: Adler considers death as the end of the path and does not believe in the Hereafter. Nahj al-Balaghah views death as a "bridge to eternal life" (Saying 270: "You were not created for annihilation, but you were created for everlasting existence"). Conclusion: The absence of Hereafter-oriented thinking in Adler deprives suffering and sacrifice of deep meaning.
Theme 6 – Anthropological Foundation: Adler assumes human beings as "inferior" creatures afflicted with a feeling of deficiency. Nahj al-Balaghah introduces humans as the "vicegerent of God" possessing "intrinsic dignity" (Sermon 86). Conclusion: Adler's approach toward humanity is degrading, while the Alawite approach is honorific.
Spirituality in Adler's theory, despite the efforts of his followers to open the door to religion, suffers from fundamental shortcomings due to its reliance on secular, humanistic, and phenomenological foundations: reducing God to a fictional idea, aiming for superiority instead of servitude, considering the inferiority complex instead of divine fiṭrah, restricting the scope of spirituality to social interest, neglecting Hereafter-oriented thinking, and portraying a degrading image of humanity. In contrast, Nahj al-Balaghah offers a comprehensive, teleological, and reality-based spirituality that can serve as a model for redesigning spiritual approaches in indigenous Iranian counseling and psychotherapy. It is suggested that therapists, utilizing Alawite teachings, replace secular concepts in Adler's theory with components such as "piety (taqwā)," "Hereafter-oriented thinking (maʿād-andīshī)," "fiṭrah-based orientation," and "servitude (ʿubūdiyyah)." Research Suggestions: Developing a spiritual counseling package based on Nahj al-Balaghah and comparing its effectiveness with Adlerian therapy in meaning-related disorders (e.g., existential depression).
4. Acknowledgement & Funding
The manuscript did not receive a grant from any organization.
5. Conflict of Interest
The authors declare no conflict of interest.
6. Authors' Contribution
Amir Qorbanpoor Lafmejani., Email: qorbanpoorlafmejani@guilan.ac.ir; ORCID: https://orcid.org/0000-0003-3548-5629
7. References
Corey, G. (2009). Theory and practice of counseling and psychotherapy. Thomson Brooks/Cole.
Dashti, M. (Trans.). (2020). Nahj al-balaghah (11th ed.). Payam-e-Imam Hossein Publications.
Johansson, T. (2010). Religion and spirituality in psychotherapy and counseling (F. Baratisedeh, Trans.). Roshd Publications.
Kaviani, M. (2019). Islamic lifestyle and its measurement tools (6th ed.). Hozeh Research Institute and University.
Mansager, E., & Gold, L. (2000). Three life tasks or five? Individual Psychology, 56(2), 155.
Shafiabadi, A. (2012). Career guidance and counseling and job selection theories. Roshd Publications.
Sharf, R. S. (2012). Theories of psychotherapy & counseling: Concepts and cases. Cengage Learning.
