In Authentic Happiness, Martin Seligman challenges the pervasive belief in human nature as fundamentally flawed- a view he calls the “rotten-to-the-core dogma.” He argues that this deeply ingrained assumption, which traces its roots to the doctrine of original sin and was later reinforced by Freudian psychoanalysis, reduces human motivation to base instincts. According to this view, civilisation is merely a defense mechanism against our savage impulses. Seligman refutes this notion, advocating instead for a more balanced and hopeful understanding of human potential.
From an Islamic perspective, Seligman’s rejection of the rotten-to-the-core dogma resonates deeply. Unlike the concept of original sin, which holds that humanity is born tainted by the ‘sin’ of Adam, Islam teaches that human beings are created in a state of fitrah- an innate disposition towards goodness and submission to God. The Qur’an and the Sunnah both affirm this fundamental purity of human nature, while also acknowledging the human capacity for error and sin.
- The Islamic View of Human Nature: Fitrah and Innate Goodness
The Qur’an describes the creation of human beings with dignity and honour. Allah says:
“And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with definite preference.” (17:70)
This is an illustration that human beings are created with an inherent nobility, not as corrupt beings driven by savage impulses. The fitrah refers to this natural inclination towards truth, justice, and compassion. The Prophet ﷺ said:
“Every child is born upon fitrah (natural disposition). It is his parents who make him a Jew, Christian, or Magian.” (Muslim)
This Hadith emphasises that the default human state is one of purity and spiritual openness. It is external influences, not an inherently corrupt nature, that can divert a person from this goodness.
- The Islamic Model of Human Struggle: Balancing Good and Evil
Unlike Freud’s deterministic view of humans as creatures driven by repressed aggression or infantile desires, Islam offers a more nuanced and empowering model of human nature. While the (soul) has the potential for both good and evil, it is neither intrinsically corrupt nor purely virtuous. Allah says:
“By the soul and the proportion and order given to it; and its enlightenment as to what is wrong and right for it. Truly, he succeeds who purifies it, and he fails who corrupts it.” (91:7-10)
This highlights the dual capacity of the human soul- the potential for both righteousness and sinfulness. However, the path to success lies in spiritual purification, not in repressing base instincts as Freud proposed. Islam teaches that human beings are fully capable of refining their character through self-awareness, repentance, and spiritual growth.
- Repentance and Redemption: No Original Sin in Islam
The doctrine of original sin suggests that humanity is burdened with inherited guilt. In contrast, Islam teaches that no soul bears the burden of another’s sin:
“And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to carry some of its load, nothing of it will be carried, even if he should be a close relative.” (35:18)
Adam’s (AS) lapse was not transmitted to his descendants. Instead, his repentance was accepted by Allah:
“Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful.” (2: 37)
This principle establishes that human beings are not born sinful but rather with the potential for both virtue and vice. When they err, they have the capacity for repentance and self-correction, reinforcing the Islamic worldview of hope and moral agency.
- The Islamic View of Psychological Well-being
Freud’s psychoanalytic model of mental health, which often reduces human experience to suppressed trauma and aggression, contrasts sharply with Islam’s holistic view. The Qur’an and Sunnah emphasise emotional and spiritual well-being through gratitude, patience, and reliance on Allah. The pursuit of happiness in Islam is not centered on the absence of struggle but on finding meaning, purpose, and contentment through spiritual growth.
The Qur’an encourages believers to find peace through remembrance of Allah:
“Verily, in the remembrance of Allah do hearts find rest.” (13:28)
This reflects a view of human psychology that is not reduced to base impulses but is elevated by spiritual consciousness. Islam teaches that true happiness and fulfillment come from living a life of purpose and devotion to Allah, not merely from gratifying desires or suppressing inner conflicts.
- Human Flourishing Through Spiritual Growth
Seligman’s concept of “authentic happiness” aligns with the Islamic emphasis on self-actualisation through moral and spiritual excellence. The Prophet ﷺ described true richness as spiritual contentment:
“Richness is not having many possessions. Rather, true richness is the richness of the soul.” (Bukhari)
Islam teaches that human flourishing is achieved by cultivating virtues such as gratitude, compassion, and patience- qualities that reflect the refinement of the soul. Unlike the Freudian view, which focuses on managing repressed desires, the Islamic model encourages individuals to purify their inner selves and strive for excellence in both character and conduct.
Seligman’s critique of the rotten-to-the-core dogma finds strong resonance in the Islamic worldview. Islam offers a far more hopeful and empowering view of human nature- one that recognises the inherent dignity and potential for goodness in every soul. The Qur’an and Sunnah reject the notion of humanity being fundamentally corrupt or driven by savage instincts. Instead, they present a model of spiritual and moral struggle, where individuals are capable of purifying their hearts, seeking forgiveness, and achieving genuine happiness through nearness to Allah.
In contrast to the bleak and cynical view of human nature presented by original sin or Freudian determinism, Islam offers a path of redemption, growth, and flourishing- one where happiness is not only possible but attainable through faith, virtue, and a return to the innate goodness with which every human being was created.
Relevant section from Authentic Happiness:
‘While the theory that happiness cannot be lastingly increased is one obstacle to scientific research on the subject, there is another, more profound obstacle: the belief that happiness (and even more generally, any positive human motivation) is inauthentic. I call this pervasive view about human nature, which recurs across many cultures, the rotten-to the-core dogma. If there is any doctrine this book seeks to overthrow, it is this one.
The doctrine of original sin is the oldest manifestation of the rotten-to-the- core dogma, but such thinking has not died out in our democratic, secular state. Freud dragged this doctrine into twentieth-century psychology, defining all of civilization (including modern morality, science, religion, and technological progress) as just an elaborate defense against basic conflicts over infantile sexuality and aggression. We “repress” these conflicts because of the unbearable anxiety they cause, and this anxiety is transmuted into the energy that generates civilization. So the reason I am sitting in front of my computer writing this preface-rather than running out to rape and kill-is that I am “compensated,” zipped up and successfully defending myself against underlying savage impulses.
Freud’s philosophy, as bizarre as it sounds when laid out so starkly, finds its way into daily psychological and psychiatric practice, wherein patients scour their past for the negative impulses and events that have formed their identities. Thus the competitiveness of Bill Gates is really his desire to outdo his father, and Princess Diana’s opposition to land mines was merely the outcome of sublimating her murderous hate for Prince Charles and the other royals!
Seligman, Authentic Happiness
