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Nita Trimulyaningsih
Kwartarini Wahyu Yuniarti
Wenty Marina Minza
Abstract
Islamic psychology identifies nafs al-muthmainnah as a form of human developmental attainment, yet its conceptual structure and relation to nafs and ruh remain empirically underexplored. This study reconstructs these concepts through an integrative psychospiritual model distinguishing ruh as a stable, non-transformative transcendent dimension from nafs as a dynamic, transformable self. Using a phenomenological approach, expert interviews were conducted with ten purposively sampled Islamic scholars and psychology experts, analyzed through process-oriented thematic analysis. Findings show nafs as a developing psychospiritual system, while ruh remains a stable orientation toward God. Nafs al-muthmainnah emerges as a higher stage marked by inner calmness, moral consistency, and psychological stability, achieved through repentance (taubat), mujahadah, and riyadlah, integrating consciousness, moral regulation, and God-awareness as a form of eudaimonic well-being.
Psikologi Islam mengidentifikasi nafs al-muthmainnah sebagai capaian perkembangan manusia, namun kejelasan empiris mengenai struktur konseptual dan relasinya dengan nafs dan ruh masih terbatas. Penelitian ini merekonstruksi konsep tersebut melalui model psikospiritual integratif yang membedakan ruh sebagai dimensi transenden stabil yang tidak mengalami transformasi, dan nafs sebagai diri yang dinamis dan dapat berkembang. Melalui pendekatan fenomenologis, dilakukan wawancara ahli terhadap sepuluh partisipan (ulama dan pakar psikologi Islam) yang dipilih secara purposive, dianalisis dengan analisis tematik berorientasi proses. Hasil menunjukkan nafs sebagai sistem psikospiritual yang berkembang, sementara ruh menjadi sumber orientasi stabil kepada Allah. Nafs al-muthmainnah muncul sebagai tahap lebih tinggi yang ditandai ketenangan batin, konsistensi moral, dan stabilitas psikologis melalui proses taubat, mujahadah, dan riyadlah, mengintegrasikan kesadaran, regulasi moral, dan kesadaran akan Allah sebagai bentuk kesejahteraan eudaimonik.
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