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Journal articles on the topic 'Nafs'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Qadir, Samina Amin, Shumaila Mazhar, and Mehwish Malghani. "The Echoes of Conscience: Study of Lord of the Flies based on Ghazalian Nafs-e-Lawwama and Freudian Superego." Global Language Review IV, no. I (2019): 8–17. http://dx.doi.org/10.31703/glr.2019(iv-i).02.

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The current study aims at exploring the working of Ghazalian nafs e Lawwama and Freudian superego in Lord of the Flies. This study, in the parameters of psychoanalytical interpretation, explicitly describes the profound impact of nafs e lawwama / superego on the major characters of the novel, as they cross the limitations of morality, get tortured by remorse, and finally struggle to compensate for it. The study finds out that Ghazalian nafse-lawwama and Freudian superego impose constraints on the instant fulfillment of pleasures of id / nafs-e-ammara and reproaches ego / aql for its negligence

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Samina, Amin Qadir. "The Echoes of Conscience: Study of Lord of the Flies based on Ghazalian Nafs-e-Lawwama and Freudian Superego." Global Political Review - GPR 4, no. 1 (2019): 8–17. https://doi.org/10.31703/glr.2019(IV-I).02.

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The current study aims at exploring the working of Ghazalian nafs e Lawwama and Freudian superego in Lord of the Flies. This study, in the parameters of psychoanalytical interpretation, explicitly describes the profound impact of nafs e lawwama / superego on the major characters of the novel, as they cross the limitations of morality, get tortured by remorse, and finally struggle to compensate for it. The study finds out that Ghazalian nafse-lawwama and Freudian superego impose constraints on the instant fulfillment of pleasures of id / nafs-e-ammara and reproaches ego / aql for its negligence

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Karim, Bisyri Abdul. "Revolusi Mental Melalui Pendidikan Islam Berbasis Metode Tazkiyatun Nafs." Education and Learning Journal 2, no. 1 (2021): 10. http://dx.doi.org/10.33096/eljour.v2i1.79.

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Tulisan ini mengulas tentang revolusi mental melalui pendidikan Islam berbasis metode tazkiyatun nafsh. Pembahasannya meliputi; 1) Konsep Revolusi Mental; 2) Konsep Pendidikan Islam mencakup deskripsi tentang Tujuan Pendidikan Islam dan Kurikulum Pendidikan Islam; dan 3) Metode Tazkiyatun Nafs mencakup Landasan Tazkiyatun Nafs dan bagaimana Pelaksanaan Tazkiyatun Nafs.Hasil analisis penulisan ini menyimpulkan bahwa Revolusi mental merupakan peribahan nilai perilaku individu yang mengarah pada kepribadian mental yang positif. Prosesnya senantiasa harus berlangsung secara kontinyu untuk mendoron

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Burlian, Paisol. "KONSEP AL-NAFS DALAM KAJIAN TASAWUF AL-GHAZᾹLĪ". Jurnal THEOLOGIA 24, № 2 (2016): 223–46. http://dx.doi.org/10.21580/teo.2013.24.2.334.

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Abstract: This article will elaborate on al-nafs (soul) which is an essential part of human nature. The Sufis divide understanding al-nafs in three senses. First, al-nafs is a substance that distinguishes human qualities with other creatures. Second, al-nafs is the cause of man to be creative and dynamic, through the process of inspiration and contemplation. Therefore, the level of quality of the nafs is different. In the literature of Sufism, the nafs can be transformed from a trend that is closest to the bad action to the level of closeness to the divine tenderness. Third, the nafs is the im

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Rahmat, Ali. "KONSEP MANUSIA PERSPEKTIF FILOSOF MUSLIM." Kariman: Jurnal Pendidikan Keislaman 4, no. 2 (2018): 41–62. https://doi.org/10.52185/kariman.v4i2.71.

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Kajian tentang konsep manusia kali ini hanya dibatasi pada konsep manusia perspektif Ibn Sina dan al-Ghazali. Ibn Sina mengemukakan bahwa hakikat dari manusia terdiri dari dua unsur yaitu: jasad dan nafs. Dua unsur ini memiliki perbedaan antara jasad dan nafs yang terdapat pada hewan dan tumbuhan. Kehadiran nafs dalam jasad sebagai penjelmaan baginya. Jasad merupakan alat bagi nafs. Selain itu, terdapat pula hubungan yang kuat antara jasad dan nafs. Nafs tidak akan mencapai tahap fenomenal tanpa adanya jasad. Sedangkan menurut al-Ghaza<li menyatakan bahwa hakikat manusia terdiri dari bebera

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Wildan, Teuku. "KONSEP NAFS (JIWA) DALAMALQURAN." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 2 (2018): 246. http://dx.doi.org/10.32505/tibyan.v2i2.393.

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This article discusses the nafs (soul) in the Qur'anic Perspective. The concept of the Qur’an regarding the best nafs is to refer to the human side in a potentially good way, resulting in good behavior. In the sense of a positive nafs who can always control himself from his desires to goodness. Not a few verses in the Qur’an that encourage humans to maintain the sanctity of lust and not dirty it. And it can be concluded that humans are endowed with nafs by Allah, with the nafs that humans can live to function as they should. With nafs, man works. And with the nafs is human worship

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Rofi'i, Muhammad Arwani Rofi'i. "Al-Nafs dalam Al-Qur'an: Makna, Macam dan Karakteristiknya." Al-I’jaz : Jurnal Studi Al-Qur’an, Falsafah dan Keislaman 2, no. 1 (2020): 72–85. http://dx.doi.org/10.53563/ai.v2i1.33.

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Tulisan ini bertujuan untuk menjelaskan makna kata al-nafs dalam al-Qur’an disertai macam dan karekteristiknya. Dalam al-Qur’an terdapat 295 kata nafs dalam berbagai bentuknya. Kata nafs mempunyai makna yang beragam dalam al-Qur’an; mulaidari ruh, dzat, darah pembeda, dan lainnya. Namun, makna yang sering digunakan untuk memaknai nafs adalah manusia seutuhnya; jasadnya, raganya, akalnya, hatinya dan segala hal yang menjadi bagian dari manusia. Nafs mempunyai ciri, sifat dan karakteristik yang beragam walaupun hakikatnya diciptakan dari dzat yang satu, yaitu Adam. Perbedaan ciri, sifat dan kara

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Nanda Nurlina and Bashori Bashori. "Konsep 'Nafs' dalam Al-Qur'an: Analisis Semantik terhadap Dimensi Psikologis dan Spiritualitas dalam Proses Pembentukan Karakter." Semantik : Jurnal Riset Ilmu Pendidikan, Bahasa dan Budaya 3, no. 3 (2025): 200–214. https://doi.org/10.61132/semantik.v3i3.1819.

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Konsep nafs dalam Al-Qur’an memiliki peran signifikan dalam memahami struktur kejiwaan dan spiritualitas manusia. Dalam psikologi Islam, nafs sering dikaitkan dengan dinamika batiniah yang memengaruhi perilaku dan pembentukan karakter seseorang. Penelitian ini bertujuan untuk mengkaji makna nafs dalam Al-Qur’an melalui pendekatan semantik dan mengaitkannya dengan dimensi psikologis serta spiritual dalam proses pembentukan karakter. Penelitian ini menggunakan metode kualitatif dengan pendekatan penelitian kepustakaan (library research). Analisis semantik dilakukan terhadap ayat-ayat yang mengan

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Hartati, Sri, Eva Latipah, and Aprezo Pardodi Maba. "Penurunan perilaku seksual pranikah melalui Tazkiyatun Nafs berbasis REBT." Counsellia: Jurnal Bimbingan dan Konseling 8, no. 2 (2018): 122. http://dx.doi.org/10.25273/counsellia.v8i2.3038.

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<p>Rendahnya internalisasi nilai-nilai etika dan moral dikalangan remaja terutama mengenai perilaku seksual pranikah, menjadi latarbelakang dilakukannya studi eksperimen dengan rancangan pretest-posttest nonequivalent yang melibatkan dua kelompok remaja. Penelitian ini dilakukan untuk menentukan signifikansi penurunan perilaku seksual pranikah melalui tazkiyatun nafs berbasis REBT. Kajian penurunan perilaku seksual pranikah melalui tazkiyatun nafs berbasis REBT dilakukan dengan mengendalikan perbedaan perilaku seksual pranikah sebelum perlakuan selain itu ditinjau berdasarkan pengaruh je

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Zaduna Fiddarain, Farrel Izham Prayitno, and Sulhi Kholid Al Abid. "Semantic Analysis of Nafs in the Qur’an: A Toshihiko Izutsu Perspective and Its Relevance in Modern Thought." Bulletin of Islamic Research 1, no. 3 (2023): 213–24. https://doi.org/10.69526/bir.v1i3.360.

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This research aims to explore the concept of ‘nafs’ in the Qur'an, both historically and theologically, and understand its relevance in modern life. The research uses a descriptive-analytical qualitative approach, with syntagmatic and paradigmatic analyses of relevant Qur'anic verses, as well as classical and contemporary literature studies. The results show that ‘nafs’ covers the physical, moral, and spiritual dimensions of human beings, with the main classifications: nafs al-ammārah (a soul inclined to evil), nafs al-lawwāmah (a self-deprecating soul), and nafs al-mutma'innah (a serene soul)

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Sudarmono, Muh Aidil. "Pemikiran Islam Tentang Nafs." TAJDID: Jurnal Pemikiran Keislaman dan Kemanusiaan 1, no. 1 (2017): 149–65. http://dx.doi.org/10.52266/tadjid.v1i1.8.

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Pemahaman tentang jiwa pada manusia merupakan salah satu bagian dari kajian filsafat. Jiwa termasuk aspek trasendental yang secara johiriyah dan lahiriyah tidak dipisahkan dalam kajian tentang sisi manusia sebagai makhluk ciptaan Tuhan terutama merujuk kajian skriptual dalam konsepsi teologi Islam. Sehubungan dengan hal itu, beragam pendapat dan pandangan dari para pemikir Islam yang mengkonstruksikan makna jiwa sebagai Nafs yang mempunyai arti sebagai roh manusia, nyawa, seluruh kehidupan batin, sesuatu yang utama menjadi semangat, maksud sebenarnya, arti yang tersirat, dan buah hati. Lebih l

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Rizayanti, Hana, and Suyadi Suyadi. "CONCEPT OF NAFS AND QALB FROM THE PERSPECTIVE OF NEUROSCIENCE: A STUDY OF AL-GHAZALI'S THOUGHTS." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 11, no. 1 (2023): 49–66. http://dx.doi.org/10.21274/kontem.2023.11.1.49-66.

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Nafs dan qalb adalah entitas yang membedakan karakteristik manusia. Artikel ini bertujuan menganalisis perspektif neurosains terhadap konsep nafs dan qalb berdasarkan pemikiran Al-Ghazali. Al-Ghazali menggambarkan nafs sebagai substansi batin yang berkaitan dengan kualitas manusia, sedangkan qalb adalah dimensi spiritual dengan sifat ketuhanan. Penelitian ini menggunakan pendekatan kualitatif melalui studi kepustakaan, mengacu pada Ihya'Ulumuddin dan artikel ilmiah tentang nafs dan qalb. Hasil penelitian menunjukkan bahwa konsep nafs dan qalb dalam pandangan Al-Ghazali menggambarkan aspek lath

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13

Dong, Bei, Stefanie L. Tate, and Le Emily Xu. "Unexpected Consequences: The Effects on Non-Accelerated Filers of an Accelerated Filing Deadline and SOX Section 404." Accounting Horizons 34, no. 3 (2020): 87–112. http://dx.doi.org/10.2308/horizons-18-066.

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SYNOPSIS Regulations implemented by the SEC in 2003 and 2004 simultaneously shortened the financial statement filing deadlines and increased the time required for both the preparation of financial statements and the related audit of accelerated filers (AFs). However, there were indirect, unintended negative consequences for companies not subject to the regulations, namely, non-accelerated filers (NAFs). The new regulations imposed strains on auditor resources requiring auditors to make resource allocation decisions that negatively affected NAFs. We find that NAFs with an auditor who had a high

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Andopa, Alpaqih, H. Hardivizon, and Nurma Yunita. "The Meaning of Nafs in the Qur’an Based on Quraish Shihab’s Interpretation." AJIS: Academic Journal of Islamic Studies 3, no. 2 (2018): 139. http://dx.doi.org/10.29240/ajis.v3i2.578.

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: the word nafs (soul) in the context of human speech shows a side in human that has good and bad potential. In the Qur'an, nafs is mentioned 295 times. The type of this research is librarry research, namely research through library data that is representative and relevant to the research object in the form of notes, transcripts, books, interpretation books, and Arabic language dictionaries etc. The collection of research data is obtained by collecting and analyzing data relating to the nafs and books relating to human personality data sources using primary data, secondary data, and tertiary d

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Ramli, Ramli, Hamzah Harun, and Andi Aderus. "Kajian Kritis Tentang Jiwa (An-Nafs) dalam Pemikiran Islam (Perspektif Pendidikan Islam)." Indo-MathEdu Intellectuals Journal 5, no. 3 (2024): 3881–94. http://dx.doi.org/10.54373/imeij.v5i3.1401.

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This article aims to find out the essence of An-Nafs based on Islamic thought and explain An-Nafs and Islamic Education according to the interpretation of Islamic philosophers or thinkers. This research is carried out through a qualitative approach with a literature study approach. The preparation of the article is carried out by examining various sources that are directly related to the focus of this research. The main sources of research data are reference books and research articles published in various scientific journals and indexed by google scholar. Data collection was carried out using

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Li, Lu, and Jean Duhamel. "Interior of Amylopectin and Nano-Sized Amylopectin Fragments Probed by Viscometry, Dynamic Light Scattering, and Pyrene Excimer Fluorescence." Polymers 12, no. 11 (2020): 2649. http://dx.doi.org/10.3390/polym12112649.

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Nano-sized amylopectin fragments (NAFs), prepared by extrusion of waxy corn starch, were investigated by viscometry, dynamic light scattering (DLS), and pyrene excimer fluorescence (PEF). NAF57, with a hydrodynamic diameter of 57 nm, was treated with nitric acid to yield three degraded NAFs, which appeared to share the same interior and structural features as amylopectin based on their measured intrinsic viscosity and hydrodynamic diameter. This conclusion was further supported by comparing the efficiency of forming excimer between an excited and a ground-state pyrenyl label covalently attache

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Rosalina, Tita. "THE SOUL (AL-NAFS) IN THE PERSPECTIVE OF ISLAMIC THOUGHT." Archipelago Journal of Southeast Asia Islamic Studies 1, no. 1 (2023): 46–53. http://dx.doi.org/10.37567/archipelago.v1i1.1695.

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This research discusses nasf or lust is often interpreted as something that always invites ugliness, toxicity and tyranny. Nafs are also always used as scapegoats in every oversight committed by mankind, even lust is also considered a friend of the sheikh. The quality of lust can go down and can go up depending on the behavior of the owner of the lust itself. If the nafs are often sanctified with mujahadah and riyadlah, then the nafs will invite to good, but if the nafs are never sanctified, then the nafs will decrease in quality and tend to invite to ugliness. The focus in this study is how i

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Yunan*, Muhammad, Rustam Ependi, and Nazrial Amin. "Model Pendidikan Tazkiyatun Nafs Dalam Membentuk Akhlakul Karimah Peserta Didik di Madrasah Aliyah Swasta Tarbiyah Islamiyah Kab. Deli Serdang." JIM: Jurnal Ilmiah Mahasiswa Pendidikan Sejarah 8, no. 2 (2023): 560–69. http://dx.doi.org/10.24815/jimps.v8i2.24720.

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Model Pendidikan Tazkiyatun Nafs dalam upaya membentuk akhlakul karimah peserta didik saat ini sangat dibutuhkan, karena model ini menyangkut pembersihan jiwa sebelum menerima pembelajaran dari guru. Dalam konteks pendidikan Islam jiwa dan hati yang masih penuh kemaksiatan akan sulit untuk mengikuti pembelajaran sehingga berdanpak terhadap prilaku. Adapun tujuan dari penelitian ini adalah untuk mengetahui sejauh mana pelaksanaan pendidikan tazkiyatun nafs ini dilakukan oleh para pendidik. Sedangkan metode yang dilakukan dalam penelitian ini adalah kualitatif deskriptip, yang berusaha mengungka

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Junaidi, Moh Irsyad, Nan Rahminawati, and Ayi Sobarna. "Analisis Program Tazkiyatun Nafs pada Pesantren Mahasiswa Universitas Aisyiyah Bandung." Bandung Conference Series: Islamic Education 2, no. 2 (2022): 543–47. http://dx.doi.org/10.29313/bcsied.v2i2.3872.

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Abstract. The Tazkiyatun Nafs program is a new program that has existed and was then repackaged. This program is carried out at the beginning of the lecture, namely during the new student period. The aims of the research are (1) to find the philosophical basis for the Tazkiyatun Nafs program at the Islamic boarding school of Aiysiyah University, Bandung. (2) To examine the ideological basis of the Tazkiyatun Nafs program at the Islamic boarding school of Aisyiyah University, Bandung. (3) Analyzing the design of the Tazkiyatun Nafs program related to the formulation of materials, methods, educa

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Iakhin, F. F. "Schema Therapy and Islamic understanding of the inner world of man: conceptual parallels and ways for integration." Minbar. Islamic Studies 17, no. 2 (2024): 449–79. http://dx.doi.org/10.31162/2618-9569-2024-17-2-449-479.

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This article is located at the intersection of Islamic Psychology, Islamic Theology, and Schema Therapy and provides a thorough investigation of the fundamental schema therapy concepts in an Islamic discourse. The paper presents a study of the basic concepts of Schema Therapy in Islamic discourse and, in particular, suggests the consideration of schemas as an analogue of the "imprints" enveloping the heart (qalb). Both the patterns and these imprints are formed in early childhood as a result of good or bad upbringing, and later, in adulthood, they develop – strengthen or weaken – as the spirit

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Hoetoro, Arif, and Muhammad Said Hannaf. "The Relationship between Religiosity, Self-Interest, and Impulse Buying: an Islamic Perspective." IQTISHADIA 12, no. 1 (2019): 41. http://dx.doi.org/10.21043/iqtishadia.v12i1.4501.

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<p><span style="font-family: Times New Roman; font-size: medium;">The expansion of e-commerce dramatically changes the spending patterns which are found a significant number of impulse buying. Practical method and easy way to buy specific goods from e-commerce might be an important factor why customers spent their money more impulsively. Researches on this phenomenon showed that psychological values emerged from religiusity condition and self-interest encouragement play as self-regulation for controlling impulsive buying behavior. Viewed from Islamic economic perspective, this stud

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Ihwan Agustono, Nur Hadi Ihsan, and Fahmi Habibi Musthofa. "The Relevance of Abu Bakar Atjeh's Concept of Tazkiyah al-Nafs in Addressing Mental Health Issues." DINIKA : Academic Journal of Islamic Studies 9, no. 2 (2024): 133–50. https://doi.org/10.22515/dinika.v9i2.9421.

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Mental health issues in today’s world are a major concern that must be addressed. Tazkiyah al-nafs emerges as a significant answer to the problem in this context. Tazkiyah al-nafs is primarily concerned with purifying the soul, cleansing the heart of desire and greed, and bringing one closer to Allah. Abu Bakar Atjeh, a well-known Indonesian scholar, believes that tazkiyah al-nafs is one of the most effective medications for people suffering from mental health conditions. Hence, this article aims to explore the concept of tazkiyah al-nafs by Abu Bakar Atjeh and its relevance in addressing ment

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Erwahyudin, Devid Dwi, Muhammad Muzakki, and Ardiansyah Mustofa Latief. "The Concept of Nafs in Islamic Psychology and its Relevance to Student Development." Al Misykat : Journal of Islamic Psychology 1, no. 2 (2024): 84–96. http://dx.doi.org/10.24269/almisykat.v1i2.7758.

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The concept of nafs in Islamic psychology is important to guide students' development by combining spiritual and moral values in contemporary education. This study aims to analyze the concept of nafs in Islamic psychology and its relevance to student development. This research method is qualitative with a literature study approach. The result of this research is that the conscept of nafs in Islam is very important in education and self-development. A deeper understanding of this concept opens up opportunities to understand the role of nafs in the Qur'an and its application in Islamic guidance

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Al-Sharmani, Mulki Mohamed. "Striving against the ‘Nafs’." Journal of Religion in Europe 8, no. 1 (2015): 101–20. http://dx.doi.org/10.1163/18748929-00801006.

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I analyze how Somalis in Helsinki re-interpret religious norms on marriage in light of: 1) the challenges of socioeconomic hardships and marginalization in Finland; and 2) ethical principles in Islamic tradition that underlie religious rulings such as striving against the selfishness of the ‘nafs’ (self) and seeking spiritual advancement. I examine how norms on spousal roles and rights are contested and reinterpreted. I highlight how young women, in particular, foreground the ‘ethical' in their religious understandings of marriage norms. I explore if Veit Bader’s1 concept of ‘internal religiou

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Xakimov, Alisher, and Baxtiyor Absattorov. "TASAVVUF TA’LIMOTIDA NAFS MA’RIFATI." Eurasian Journal of Social Sciences, Philosophy and Culture 03, no. 02 (2023): 91–95. http://dx.doi.org/10.37547/ejsspc-v03-i02-p1-16.

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Mazkur maqolada bugun globallashayotgan dunyo, tobora moddiylashib, o‘z ixtiyorlarini nafs qutqusiga topshirayotgan, ongsizlik, tafakkursizlik, behayolik, buzg‘unchilik, ma’naviyatsizlik botqog‘iga botib borayotgan XXI-asr insonlarini kelajak haqida kengroq, chuqurroq tafakkur qilishga da’vat etadi. Bugungi kunda dunyoning juda ko‘p mintaqalarida insoniy qadriyatlar yemirilmoqda. Bu esa yosh avlod tarbiyasida o‘zining sezilarli darajadagi salbiy ta’sirini ko‘rsatmoqda. Insonlar o‘zidagi nafsini tarbiyalashi insonni xayrli ishlarni amalga oshirish manbai ekanligi asoslangan.

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Xakimov, Alisher Olimjanovich Absattorov Baxtiyor Mamarasulovich. "TASAVVUF TA'LIMOTIDA NAFS MA'RIFATI." EURASIAN JOURNAL OF SOCIAL SCIENCES, PHILOSOPHY AND CULTURE 3, no. 2 (2023): 91–95. https://doi.org/10.5281/zenodo.7614367.

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Mazkur maqolada bugun globallashayotgan dunyo, tobora moddiylashib, o‘z ixtiyorlarini nafs qutqusiga topshirayotgan, ongsizlik, tafakkursizlik, behayolik, buzg‘unchilik, ma’naviyatsizlik botqog‘iga botib borayotgan XXI-asr insonlarini kelajak haqida kengroq, chuqurroq tafakkur qilishga da’vat etadi. Bugungi kunda dunyoning juda ko‘p mintaqalarida insoniy qadriyatlar yemirilmoqda. Bu esa yosh avlod tarbiyasida o‘zining sezilarli darajadagi salbiy ta’sirini ko‘rsatmoqda. Insonlar o‘zidagi nafsini tarbiyalashi insonni xayrli ishlarni ama

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Rizka, Rizka Sarofah, Resa Yuliana Putri, Ridho Aziz Alfarezi, and Riski Wahyu Duwi Saputra. "Tazkiyatun Nafs Terminology: Buya Hamka's View." Journal of Research in Islamic Education 5, no. 2 (2023): 118–27. http://dx.doi.org/10.25217/jrie.v5i2.4153.

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Humans need tazkiyatun Nafs in life for the process of approaching oneself to Allah so that life is always directed. Buya Hamka is a figure who is concerned about tazkiyatun nafs in the human soul. This study discusses the terminology of tazkiyatun nafs in Buya Hamka's view, namely the purification of the soul. The human soul has good and bad qualities, so it needs to be purified so that its good qualities stand out more. The way to purify the soul according to Buya Hamka is by worshiping, praying for Allah's guidance, doing dhikr, reading the Koran, seeking knowledge, and muhasabah or self-in

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Amin, Muhammad. "Konsep Tazkiyat Al-Nafs Perspektif Al-Qur’an (Studi Pemikiran HAMKA dalam Tafsir Al-Azhar)." Fathir: Jurnal Studi Islam 2, no. 2 (2025): 167–90. https://doi.org/10.71153/fathir.v2i2.238.

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Tazkiyat Al-Nafs sangat penting bagi dunia saat ini, sebab masyarakat telah terperangkap dalam pola pikir rasional dan mencampakkan dimensi batin. Kondisi tersebut melahirkan gaya hidup yang materialis dan hidonis, dalam arti masyarakat hanya berfikir kehidupan duniawi semata tanpa menghiraukan kehidupan ukhrawi. Akibatnya berbagai penyimpangan, kejahatan, kekejian, dan kemungkaran terjadi disegala sektor kehidupan. Tujuan penelitian adalah untuk mengetahui bagaimana konsep Tazkiyat al-Nafs perspektif Al-Qur’an, bagaimana penafsiran HAMKA terhadap Tazkiyat al-Nafs dalam Al-Qur’an, dan bagaiman

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Ilyas, R. Marpu Muhidin, Izuddin Mistofa, and Ateng Rohendi. "Pengembangan Konten Kurikulum Tazkiyatun Nafs (Studi Pemikiran Majid Irsan Kailani dalam kitab Manahij Tarbiyah Islamiyah wal Murabbunal Amiluna Fiha)." Syntax Literate ; Jurnal Ilmiah Indonesia 9, no. 2 (2024): 762–72. http://dx.doi.org/10.36418/syntax-literate.v9i2.15200.

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Penelitian ini membahas konsep Tazkiyatun Nafs atau penyucian diri dalam pendidikan Islam berdasarkan pemikiran Majid Irsan Kailani dalam kitab Manahij Tarbiyah Islamiyah wal Murabbunal Amiluna Fiha. Melalui metode kajian kepustakaan, penelitian ini bertujuan untuk memahami makna dan tujuan Tazkiyatun Nafs serta mengidentifikasi konten yang dapat diintegrasikan ke dalam kurikulum pendidikan Islam. Hasilnya menunjukkan bahwa Tazkiyatun Nafs penting untuk membersihkan manusia dari penyakit mental seperti tirani dan ketertindasan, menyucikan budaya Islam dari nilai-nilai yang merusak, serta menum

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Muhammad Yudhistir, Al Fath Cahya Ryandana, and Muhammad Abdul Halim Sani. "Perilaku Konsumtif Dalam Kajian Psikologi Tasawuf Robert Frager." Jurnal Budi Pekerti Agama Islam 2, no. 5 (2024): 220–38. http://dx.doi.org/10.61132/jbpai.v2i5.554.

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Currently, we live with various conveniences, especially when shopping. These conveniences produce many benefits, but there are also some negative impacts, one of which is consumptive behavior. Consumptive behavior is the action of someone who uses or buys something, either goods or services excessively. Usually prioritizing the urge of desire rather than need. This urge of desire is what in the perspective of Sufism psychology according to Frager is something that needs to be minimized, the reason researchers chose Frager's concept of Sufism psychology is because consumer behavior is closely

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Roslan, Muhammad Mustaqim, and Anwar Osman Zainuri. "Teori Hifz Al-Nafs Dalam Maqasid Syariah: Analisis Pendalilan." Journal of Muwafaqat 6, no. 1 (2023): 1–13. http://dx.doi.org/10.53840/muwafaqat.v6i1.121.

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Hifz al-Nafs bukanlah satu istilah yang janggal dalam Maqasid Syariah. Ia sering diertikan sebagai ‘menjaga nyawa’ bagi kalangan ahli Fiqh dan Usul apabila dikaitkan dengan hukuman Qisas. Namun begitu, terma al-Nafs dan kata jamaknya al-Anfus yang terdapat di dalam al-Quran sebanyak 266 kali membawa pengertian yang begitu luas. Pemahaman umat Islam terhadap istilah Hifz al-Nafs dengan mengecilkan maksud penggunaannya hanya kepada ‘menjaga nyawa’ mengundang kekeliruan sehingga menjadikan mereka begitu sempit dalam memahaminya. Oleh yang demikian, artikel ini mengetengahkan objektif utama iaitu

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Syafangat, Mukhtar, and Muh Tasrif. "Konsep Tazkiyat Al-Nafs Dalam Al-Quran (Perspektif Tafsir MaqÄá¹£idi)." At-Tafasir: Journal of Quranic Studies and Contextual Tafsir 1, no. 1 (2024): 88–102. https://doi.org/10.21154/tafasir.v1i1.9533.

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Tazkiyat al-nafs is a process of improving the soul and purifying it through the way of knowledge (á¹alabul 'ilmi), doing good deeds, and doing Allah's commands and staying away from his prohibitions. Because the dimension of the soul in human life is very influential in fostering the faith, Islam, and ihsan of a Muslim. For this reason, the study aims to explain how the meaning of tazkiyat al-nafs in the Qur'an is, knowing how the steps taken by tazkiyat al-nafs according to the Qur'an. The type of research used is library research. In this discussion, the researcher focuses on the applicati

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Aldi, Muhammad Syahda, Dymas Adietya Asyham, Bima Andi Kesuma, and Ira Suryani. "PESERTA DIDIK DAN TAZKIYAH." Didaktik : Jurnal Ilmiah PGSD STKIP Subang 9, no. 2 (2023): 4296–303. http://dx.doi.org/10.36989/didaktik.v9i2.1105.

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Manusia adalah makhluk yang memiliki aspek aktual dan aspek ruh (nafs). Manusia lebih tinggi dari malaikat karena aspek jiwa ini, tetapi mereka juga bisa lebih rendah dari hewan. Untuk menjadi makhluk yang mulia, jiwa (nafs) manusia ini harus dibersihkan. Dalam tasawuf, proses penyucian jiwa disebut tazkiyah al-nafs. Jenis penelitian ini adalah kajian pustaka yang dilanjutkan dengan analisis isi. Konsekuensi dari pemeriksaan ini adalah strategi tazkiyah al-nafs yang terdiri dari 3 tahapan, yaitu (1) membersihkan ruh dari sifat-sifat gaib (takhalli), (2) menghiasi ruh dengan sifat-sifat tahalli

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Wulandari, Asty. "NAFS IN SUFISM PSYCHOLOGY: ROBERT FRAGER’S PERSPECTIVE." Khazanah: Jurnal Studi Islam dan Humaniora 15, no. 1 (2017): 23. http://dx.doi.org/10.18592/khazanah.v15i1.1155.

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Objek utama kajian psikologi ialah manusia yang terdiri dari jiwa dan raga. Dalam psikologi, raga manusia dapat berfungsi atau beraktifitas ketika jiwa mampu menggerakkannya dalam bentuk motif. Secara garis besar, jiwa bergerak yang berpadu dengan raga membentuk sebuah nama “diri/aku (self)” atau dalam satu konsep “kepribadian”. Hal senada juga menjadi bagian dalam kajian Islam (tasawuf/sufisme), kepribdian (akhlak) melibatkan dua substansi yaitu jasad dan ruh. Dua substansi yang saling berlawanan ini pada prinsipnya saling membutuhkan. Dalam hal ini tentu saja term “nafs” merupakan jembatan u

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Mohammad al-Hami, Mohammad Said. "Hurmat al-Nafs al-Insaniyyah: Hurmat Nafs al-Mawatin Ghayra al-Muslim Namuzajan." Jurnal Fiqh 8, no. 1 (2011): 149–66. http://dx.doi.org/10.22452/fiqh.vol8no1.8.

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Mutholingah, Siti, and Basri Zain. "METODE PENYUCIAN JIWA (TAZKIYAH AL-NAFS) DAN IMPLIKASINYA BAGI PENDIDIKAN AGAMA ISLAM." journal TA'LIMUNA 10, no. 1 (2021): 69. http://dx.doi.org/10.32478/talimuna.v10i1.662.

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Abstract: Humans are creatures that have a physical dimension and a soul dimension (nafs). This dimension of the soul is what makes humans more noble than angels, but on the other hand, they can also be more despicable than animals. Therefore, this human soul (nafs) must be purified so that humans can become noble creatures. The term purification of the soul in Sufism is called tazkiyah al-nafs. This is where Islamic Education plays an important role, namely how to ensure that students have a clean soul so that they can become perfect humans. The type of research in this study is literature st

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Harahap, Muhammad Yunan, Sakban Lubis, Nanda Rahayu Agustia, and Rahmad Sulaiman. "MUJAHADAH AN-NAFS (PENGENDALIAN DIRI) DALAM MEMPERKUAT AKHLAKUL KARIMAH PESERTA DIDIK DI SMA AR-RAHMAN KECAMATAN MEDAN HELVETIA." TARLIM : JURNAL PENDIDIKAN AGAMA ISLAM 7, no. 2 (2024): 155–66. https://doi.org/10.32528/tarlim.v7i2.2308.

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Penelitian ini berfokus Mujahadah An-Nafs (Pengendalian Diri) Dalam Memperkuat Akhlakul Karimah Peserta Didik Di SMA Ar-Rahman Kecamatan Medan Helvetia. Penelitian ini bertujuan untuk menggali bagaimana metode Mujahadah An-Nafs, yang merupakan konsep dasar dalam Islam mengenai upaya pribadi untuk mengendalikan nafsu, dapat membantu peserta didik menginternalisasi nilai-nilai moral dan etika Islami yang luhur. Melalui pendekatan kualitatif deskriptif, penelitian ini mengeksplorasi implementasi dan efektivitas metode Mujahadah An-Nafs di SMA Ar-Rahman, yang telah mengintegrasikan pendidikan kara

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Ach. Maimun and Lusiyana. "TINGKATAN NAFS SANTRI PECANDU NOVEL WATTPAD PERSPEKTIF PSIKOLOGI SUFI ROBERT FRAGER." Living Sufism: Journal of Sufism and Psychotherapy 1, no. 1 (2022): 18–34. https://doi.org/10.59005/ls.v1i1.227.

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Santri merupakan salah satu aktor penggerak nilai-nilai keagamaan. Hal ini dikarenakan pendalaman santri terhadap ilmu pengetahuan agama yang cukup kuat di lembaga pendidikan islam berbasis pesantren. Dewasa ini banyak santri yang tidak memiliki minat untuk mengkaji literatur-literatur keislaman. Mereka lebih tertarik untuk menggandrungi dunia imajinasi mereka dalam novel. Oleh karena itu penting untuk dilakukan pengklasifikasian nafs santri pecandu novel agar mengetahui pengaruh bacaan terhadap pertumbuhan nafs santri. Penelitian ini menggunakan metode kualitatif lapangan dengan teknik observ

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Arifinsyah, Arifinsyah, Parima Sari, and Siti Ismahani Ismahani. "Konsep An-Nafs Menurut Tafsir Ibnu Katshir dan Tafsir Ilmi." Al-Wasathiyah: Journal of Islamic Studies 2, no. 2 (2023): 219–38. http://dx.doi.org/10.56672/alwasathiyah.v2i2.94.

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 The human soul has two sides, good and bad. It is very important and urgent to pay attention to. A noble soul, is not pleased with anything, except for something that has the highest, noblest and most commendable (best) end result. As for the lowly soul, he only revolves around lowly matters, he approaches these lowly matters as a fly lands on dirt. A noble and high soul will not be pleased with acts of tyranny, vulgarity, theft and betrayal, because his soul is bigger and more noble than all of that. Meanwhile, a lowly and lowly soul is the opposite. Then every soul will tend to someth

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Rahmat, Ali. "Konsep Manusia Dalam Perspektif Filsafat Pendidikan Islam (Studi Komparatif Pemikiran Ibn Sina Dan Al-Ghazali)." KUTTAB 1, no. 1 (2017): 27–38. http://dx.doi.org/10.30736/kuttab.v1i1.97.

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Human being could be considered a topic of discussion which is never completed. Therefore, this study will focus more on the concept of human in the perspective of Ibn Sina and al-Ghazali. In the perspective of Ibn Sina the essence of human being is composed of two elements, namely the body (jism) and soul (nafs). These two elements are really different from the ones found in animals and plants. The presence of soul (nafs) is its manifestation. While the body (jism) a tool for nafs. In addition, there is also a strong relationship between the jism and the nafs. Nafs will never achieve a phenom

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Amin, Rizqy Mutmainnah, Hamzah Harun Ar-Rasyid, and Haeril Haeril. "Soul In Islamic Perspective (Surgery of Anatomy of the Soul from Various Perspectives)." Jurnal Diskursus Islam 12, no. 1 (2024): 53–64. https://doi.org/10.24252/jdi.v12i1.34477.

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The purpose of writing is to find out the soul in the Qur'an and the perspectives of Muslim philosophers about the soul . The soul is defined as something in a physical form that is materially attached to human beings, visible and not hidden, but at other times it has a meaning as something in a non- material form that flows in the human body as a substance (jauhar) , spirit substance or thinking substance. In the Koran there are two terms that are often used to capture the meaning of the soul, namely ruh (spirit) and nafs . The word nafs in its various forms of derivation is found in 63 lette

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Mulić, Ibro, and Rijad Šestan. "The Concept of the Soul (Nafs) in the Philosophical-Thesavvuf Discourse." Društvene i humanističke studije (Online) 9, no. 1(25) (2024): 679–96. http://dx.doi.org/10.51558/2490-3647.2024.9.1.679.

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At the very beginning of the paper, the historicity of the human desire for the Truth was pointed out, with a special reference to the concept of tasawwuf as a way of searching for the Truth within the Muslim religious tradition. An explanation of the concept of Tasawwuf, as well as its historical development and certain teachings that are practiced within the twelve present Tasawwuf (Dervish-Sufi) orders, was presented. On that occasion, it was pointed out that in the Tasawwuf tradition, the path to knowledge is as important as the knowledge itself (Truth), and according to that, in this pape

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Apriyanti, Fadila, Syamsul Rizal, and Moh Faza Rosyada. "Exploring the Concept of Nafs in Islamic Counseling: A Comprehensive Analysis of Philosophical Foundations and Implications for Education." HEUTAGOGIA: Journal of Islamic Education 3, no. 2 (2023): 169–81. http://dx.doi.org/10.14421/hjie.2023.32-03.

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This study comprehensively analyzes the concept of Nafs (self or soul) within Islamic counseling, bridging Islamic teachings with psychological principles. Utilizing a literature review methodology, it systematically collates and examines scholarly sources to explore the philosophical underpinnings and practical applications of Nafs in Islamic educational psychology. The research identifies three interpretations of Nafs: the entirety of an individual, the soul, and a container for ideas and desires. These interpretations are contextualized within the frameworks of guidance and counseling, exam

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Fikril Hidayat, Moch Calvin. "Menenangkan Hati Remaja dengan Tazkiyatun Nafs: Terapi Spiritual untuk Membersihkan dan Menenangkan Hati Remaja Desa Jumputrejo, Sidoarjo." Pustaka : Jurnal Ilmu-Ilmu Budaya 25, no. 1 (2025): 126. https://doi.org/10.24843/pjiib.2025.v25.i01.p18.

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This journal discusses the importance of tazkiyatun nafs as a spiritual therapy to calm the hearts of adolescents. Tazkiyatun nafs, which means purification of the soul, serves to cleanse oneself of negative traits and strengthen faith. This research used a qualitative method with a literature study case of adolescent in Desa Jumputrejo, Sidoarjo related to tazkiyatun nafs, its impact on adolescent mental health, and relevant spiritual practices. The results showed that tazkiyatun nafs can help adolescents overcome various psychological problems such as anxiety, stress and internal conflicts.

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Fauziyah, Nanda Khosidatul, Dhia Lutfia Azaria, and Khainuddin. "Konsep Pemikiran Tazkiyatun Nafs oleh Ibnu Taimiyah dan Relevansinya dengan Pendidikan Karakter." Spiritualita 8, no. 2 (2024): 159–69. https://doi.org/10.30762/spiritualita.v8i2.2316.

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Tazkiyatun nafs menurut Ibnu Taimiyah adalah proses pemurnian jiwa dan pembentukan karakter moral yang membantu dalam memahami akhlak islami. Tujuan utama penelitian ini adalah untuk mendeskripsikan dan menganalisis tentang konsep tazkiyatun nafs menurut Ibnu Taimiyah serta relevansinya dalam pendidikan karakter. Metode penelitian yang digunakan adalah metode studi kepustakaan. Pengumpulan data didapatkan dari buku, jurnal,artikel, dan literlatur lainnya. Hasil dari penelitan ini adalah Tazkiyatun nafs adalah pembersihan atau penyucian sifat lathifah rubbaniyah dalam diri manusia dari berbagai

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Mulyadi, Mulyadi. "Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī." ADDIN 15, no. 2 (2021): 303. http://dx.doi.org/10.21043/addin.v15i2.14509.

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<p align="left">This article aims to analyze Ab Hasan al-Nadwī’s thoughts on tazkiyah al-nafs. Then, the character values in tazkiyah al-nafs are integrated into the concept of character formulated by the Ministry of Education.The concept of character by the Ministry of Education has a clear nationalism vision but has no technical direction. Then it can be filled with tazkiyah al-nafs by Abū Hasan al-Nadwī who has technical directions. The integration of the concept of character by the Ministry of Education and tazkiyah al-nafs by Abū Hasan al-Nadwī is useful for producing a character co

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Manawi, Mohd, Che Zarrina, and Sharifah Basirah. "Psikologi Islam: Penciptaan Al-Nafs dan Kekekalannya Menurut Ibn Sina dan Al-Ghazali." Al-Basirah Journal 11, no. 1 (2021): 19–31. http://dx.doi.org/10.22452/basirah.vol11no1.2.

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Dalam disiplin Psikologi Islam, perbahasan berkenaan hakikat al-nafs atau jiwa merupakan salah satu tema utama khususnya dalam kalangan Psikologis Muslim terdahulu seperti Abu Yusuf Ya‘qub bin Ishaq al-Kindi, Abu Nasr Muhammad bin Muhamad al-Farabi, Abu ‘Ali bin Hussayn bin ‘Abd Allah Ibn Sina, Muhammad bin Muhammad al-Ghazali, Abu ‘Abd Allah Muhmmad bin ‘Umar al-Razi dan lain-lain. Penciptaan al-nafs dan kekekalannya adalah di antara perbincangan yang terdapat dalam tema ini. Perbincangan ini menjadi perdebatan dalam kalangan Psikologis Muslim di mana terdapat dalam kalangan mereka yang menga

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MAXSUMOV, Maqsud. "“G‘A OYIB US SIG‘A ”DAGI BI G‘AZAL SHA HI (NAFS MAVZUSINING BADIIYATIGA DOI )." UzMU xabarlari 1, no. 1.7.1 (2024): 291–93. https://doi.org/10.69617/nuuz.v1i1.7.1.3499.

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Maqola barcha zamonlar uchun birdek dolzarb hisoblangan “nafs” mavzusiga bag‘ishlanadi. Nafs tarbiyasi mavzusi Alisher Navoiyning “G‘aroyibus sig‘ar”dagi bir g‘azalini tahlil doirasiga tortish asnosida ilmiy o‘rganilgan.

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Fauzi, Achmad, Andewi Suhartini, and Nurwadjah Ahmad. "PENDIDIKAN SEBAGAI UPAYA PENGEMBANGAN KESADARAN DIRI (AL-MA’RIFATUN NAFS)." At-Tajdid : Jurnal Pendidikan dan Pemikiran Islam 4, no. 01 (2020): 21. http://dx.doi.org/10.24127/att.v4i01.1217.

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Pendidikan merupakan tahap penting dalam menumbuhkan, mengembangkan, dan memperkuat kesadaran diri manusia (ma’rifatun nafs). Pendidikan dalam tujuannya harus mampu menjadi jalan manusia untuk mengenali dirinya (ma’rifatun nafs) sehingga mampu meeraih tujuan yang utama yang mengenali Tuhannya (ma’rifatullah). Tujuan dari penelitian ini adalah untuk menjelaskan makna pendidikan sebagai upaya pengembangan kesadaran manusia (ma’rifatun nafs). Penelitian ini menggunakan jenis studi kepustakaan (library research), metode deskriptif dan pendekatan kualtitatif. Pendekatan ini digunakan karena data-da

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Aisyah, Dewi, MuhammadZiyan Naufal, and Syibromilisi Syibromilisi. "METODE TAZKIYAT AN-NAFS AL-GHAZALI DALAM PENDIDIKAN ISLAM UNTUK GENERASI MILENIAL." Khulasah : Islamic Studies Journal 7, no. 2 (2025): 1–15. https://doi.org/10.55656/kisj.v7i2.330.

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Tulisan ini dilakukan berdasarkan masalah mengenai perlunya peningkatan kualitas ruhani dengan mendekatkan diri kepada Allah melalui metode tazkiyat al-nafs. Hal ini guna membersihkan ruhani dari penyakit-penyakitnya yang menyebabkan kerusakan moral pada manusia. Tujuan tulisan ini melahirkan output untuk menganalisis dan menjelaskan konsep tazkiyat an-nafs menurut Al-Ghazali, dalam menganalisis dan menjelaskan fenomena krisis moral yang terjadi pada Generasi Milenial, dan menjelaskan metode tazkiyat an-nafs al-Ghazali dalam menanggulangi krisis moral pada Generasi Milenial melalui beberapa pe

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