Recognizing Fitrah: The Key to “Authentic Happiness" - By: Sharmeen Kazi

"Authentic Happiness" is a comprehensive guide that empowers readers to take control of their happiness and well-being. Dr. Martin Seligman provides a blueprint for achieving lasting fulfillment by fostering positive emotions, engaging in activities aligned with one's fitrah (signature strengths), and finding meaning in life's challenges. The recognition that happiness influences our behavior towards others adds a layer of depth to the book's exploration of how individuals can lead more fulfilling lives.

Being the pioneer of positive psychology, he not only explores the personal benefits of positive emotions but also emphasizes their transformative impact on our behavior as human beings. What he calls ‘signature strength’ is the closest and most in-depth scientific study of fitrah through engaging anecdotes, case studies, and research findings. The book presents various studies highlighting how individuals who pursue activities aligned with their natural talents and passions experience positive emotions. Despite challenging life conditions, these individuals enhance their personal well-being as well as positively impact their relationships and interactions.

So then the questions arises: what brings about ‘Authentic Happiness?’
What makes people experience contentment and fulfillment?

The answer, according to Seligman, primarily lies in recognizing our innate qualities. He introduces the concept of "signature strengths"—character traits that come naturally to an individual.

In his words, “I believe that each person possesses several signature strengths. These are strengths of character that a person self-consciously owns, celebrates, and (if he or she can arrange life successfully) exercises every day in work, love, play, and parenting.” He encourages readers to identify and leverage these strengths for a more fulfilling life through character development and building on positive attributes. This book truly proves to be a study of recognizing and harnessing the power of fitrah.

He asks the reader to consider the happiness formula, H = S + C + V

H is one’s enduring level of happiness (not momentary happiness that can go up or down).

S is the predetermined range, of which one's genes determine 50%.

C is the circumstances of one’s life (the circumstances throughout one’s life make up for only 10% of our happiness).

V represents factors under your voluntary control (40% of our happiness is determined by our voluntary variables—our choice of behavior and how we think in various aspects of life).

While he spells out the distinction between pleasure and gratification, Dr. Martin Seligman describes three different routes to happiness that people commonly adopt:

The Pleasant Life: “... is wrapped up in the successful pursuit of positive feelings, supplemented by the skills of amplifying these emotions.” This path is centered around pursuing as many pleasures as possible and the satisfaction of immediate desires. This is the superficial happiness that one may try to experience through indulgence in temporary, short-term pleasure. It is rooted in avoidance and a lack of moderation, which results in a distorted view of reality. According to Dr. Seligman, “Without the distinction between pleasure and gratification, it leads all too easily to a total reliance on shortcuts, to a life based on snatching up as many easy pleasures as possible.”

The Good Life: consists of using one’s signature strengths as often as possible to obtain authentic happiness and abundant gratification. Dr. Seligman says, “The pleasures come easily, and the gratifications (which result from the exercise of personal strengths) are hard won.” A good life is about having an authentic knowledge of one's'signature strengths’ and utilizing the innate talents to achieve a state of ‘flow’. This flow is not necessarily about pleasure but about focused attention and being absorbed and engaged, regardless of the difficulty of the task at hand. This does require a bit of effort, but when we actively practice mindfulness, we are more likely to achieve a state of ‘flow’ as this type of focused attention elevates our awareness more fully into the present moment with openness and acceptance.

The Meaningful Life: “…has one additional feature: using your signature strengths in the service of something larger than you are”. Described by Seligman as the pinnacle of authentic happiness, where individuals find purpose and contribute to something larger than themselves. This is when self-awareness and mindfulness join hands, and one lives to fulfill their true purpose concerning their'signature strengths,’ as well as to make meaningful differences in the lives of others. This aligns with Islamic principles of contributing positively to the community.

“To live all three lives is to lead a full life.”

Viewing this book through an Islamic lens, we come across some interestingly harmonious connections. Seligman's views align seamlessly with the core concepts of seeking contentment (Qana'ah) and expressing gratitude (Shukr). The pursuit of authentic happiness parallels what Quran and hadith call the success of a believer:

Mindfulness and Tafakkur (تفكر):
Seligman discusses mindfulness for well-being; in his words, “Mindfulness begins with the observation that mindlessness pervades much of human activity. We fail to notice huge swaths of experience. We act and interact automatically, without much thinking.” This is akin to Islamic psychology's practices of Tafakkur (reflective thinking) and Dhikr (remembrance of Allah). Engaging in mindful reflection gives birth to observing our choices and patterns of behavior that may require changing and improving. Remembering Allah and being mindful of His guidance waters the seed of change, intrinsically encouraging us to do better and become better individuals. When God consciousness (taqwah), self-awareness, and mindfulness become integral parts of being a Muslim, it leads to inner peace and “Authentic Happiness” which is not dependent on material or superficial things.

Encouraging joy in moderation:
“Are you content with the life of this world, rather than with the hereafter? Yet the enjoyment of the life of this world compared with the hereafter is but little” (Qur’an 9:38)

“You must take the way of moderation. You must take the way of moderation. You must take the way of moderation, for whoever is severe in this religion will be overwhelmed.”
(Source: Musnad Aḥmad 22963)

Gratitude and Shukr (شكر):
Seligman highlights gratitude as a precursor to well-being, mirroring Islamic psychology where expressing gratitude (Shukr) is valued as a means of strengthening one's connection with Allah and contentment in life. We are encouraged to be grateful for both positive and challenging experiences, fostering contentment and accepting challenges as opportunities for personal growth Allah puts out for us.

“And He gave you from all you asked of Him. And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” (Qur’an14:34)

“…Anyone who is grateful does so to the profit of his own soul…” (Qur’an31:12)

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “By the One in whose hand is my soul, among the blessings you will be questioned about on the Day of Resurrection are the cool shade, fresh dates, and cold water.”
Source: Sunan al-Tirmidhī 2369

Narrated Abu Hurayrah:
The Prophet (ﷺ) said: He who does not thank the people is not thankful to Allah.
Sunan Abi Dawud 4811

Positive Character Traits and Islamic Virtues:
Seligman's emphasizes on identifying and cultivating strengths. He lists out twenty-four strengths divided between six core virtues (wisdom and knowledge, courage, humanity and love, justice, temperance, and transcendence).

All of these ‘signature strengths’ align with Islamic teachings on developing positive character traits (Akhlaq). Virtues like patience (Sabr), compassion (Rahma), and humility (Tawadu) are an integral part of rising to be a Momin, for a more fulfilling life.

Good conduct is an essential part of the religion as the Prophet Muhammad (peace and blessings of Allah be upon him) is reported to have said, “I was sent to perfect good character.” (Adab Al-Mufrad)

While our creation (khalq) is more about outward appearance, Khuluq relates to our internal state of being. We cannot be judged or known only by our outer appearance because our real identity lies in our character, temperament, and natural disposition.
Regardless of the many different images we may project; our true character or temperament eventually reveals itself.

A supplication we learn from Rasulallah SAW,
اَللَّهُمَّ كَمَا أَحْسَنْتَ خَلْقِي, فَحَسِّنْ خُلُقِي
“O Allah You have made my creation (khalq) perfect, so make my moral characteristics (khuluq) also be the best.”

Positive contributions to the community and Social Connection:

Seligman underscores the importance of social relationships for happiness, “…feeling positive emotion is important, not just because it is pleasant in its own right, but because it causes much better commerce with the world. Developing more positive emotion in our lives will build friendship, love, better physical health, and greater achievement.”

This resonates with Islamic psychology's emphasis on community (Ummah) and social responsibility. Acts of kindness, charity, and maintaining positive relationships contribute to overall well-being in both perspectives.

“You are the best community ever raised for humanity—you encourage good, forbid evil, and believe in Allah.” (3:110)

This book serves as a valuable resource for anyone seeking a deeper understanding of leading a genuinely happy and meaningful life. The importance of positive relationships is highlighted, echoing Islamic psychology's emphasis on community and social connection. Islam encourages self-reflection, mindfulness, and the development of positive character traits, which align with Seligman's emphasis on cultivating strengths and virtues. While the language and terminology may differ, the underlying principles of promoting well-being and meaningful life can coincide with Islamic teachings on personal development and spiritual growth.