Abstract
Background and Objective: Preceding modern psychological theories, such as Abraham Maslow’s hierarchy of needs, by fourteen centuries, the Holy Quran has delineated a comprehensive system encompassing both the physical and spiritual facets of human existence. This is manifest in "Surah Quraish," which delineates four pillars: hunger, security, solidarity, and worship. By reminding the Quraish tribe of the blessings of sustenance and safety, God Almighty invites them to worship, thereby presenting a realistic model of a hierarchy of needs wherein meeting fundamental needs is an essential prerequisite for achieving spiritual flourishing. In comparison, unlike Western psychology—which often neglects the impact of the "environmental context" in discussions of social needs—Islamic teachings, through a strategic emphasis on situated communities such as mosques, Friday prayers, and neighborhood rights, bridge the abstract concept of social needs with physical reality. Thus, the "city" is elevated from a mere settlement to a social hub and a sacred setting for the manifestation of the transcendental dimensions of human existence.
Methodology: This research employs a descriptive-analytical method based on library studies, delving into the semantic and interpretative investigation of Surah Quraish and comparing it with Abraham Maslow’s theory, while citing verses from the Holy Quran.
Results and Findings: The findings from this theoretical inquiry indicate that the process of meeting essential human needs not only does not contradict religion but is strongly encouraged by the Quran. The final conclusion demonstrates that adhering to the hierarchy of needs (from material to spiritual) is a natural and accepted rule for the general public; although those gifted with higher degrees of wisdom and divine grace (the elite) may follow a different path, persevering in spiritual transcendence even in the absence of basic needs. Furthermore, Surah Quraish establishes the status of livelihood and security as the foundation for human transcendence and introduces the Islamic city as an educational, spiritual, and character-building environment. Consequently, the ideal city in Islamic logic is not merely a place of residence, but a field for realizing the "Good Life" (Hayat Tayyibah) and nurturing the divine human.