INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS |Volume IX Issue IIIS October 2025 | Special Issue on Education
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Character Building Based on Tazkiyatun Nafs: A Conceptual Study
on the Development of Moral Education Materials
Amrozi Hamidi., Moh. Nurhakim
Postgraduate Program in Islamic Education, Muhammadiyah University of Malang, Indonesia
DOI: https://dx.doi.org/10.47772/IJRISS.2025.903SEDU0604
Received: 06 October 2025; Accepted: 12 October 2025; Published: 07 November 2025
ABSTRACT
Moral education within the Islamic education system today remains predominantly cognitive and normative,
thus failing to deeply address the affective and spiritual dimensions of learners. In fact, holistic character
formation requires the integration of value knowledge, inner awareness, and practical application in everyday
life. This study aims to develop a conceptual framework for moral education materials based on tazkiyatun
nafs integrated with a character-building approach. Its main focus is to respond to the need for a reflective,
transformative, and applicable model of moral education. The research employs a critical literature review with
narrative synthesis and thematic analysis. The sources include classical works such as Ihya’ Ulumuddin and
Madarijus Salikin, as well as contemporary books and journals published between 2019 and 2025. The
findings reveal that integrating tazkiyatun nafs into the character-building model enables the development of
moral learning materials that encompass three dimensions of personality: cognitive (moral knowing), affective
(moral feeling), and psychomotor–spiritual (moral action). The stages of takhalli–tahalli–tajalli and the
mapping of nafs levels (ammarah, lawwamah, and mutmainnah) serve as foundational elements for designing
gradual moral learning suited to learners’ psychological development. This study formulates an integrative
model grounded in Islamic spirituality that remains underexplored in conventional character education.
Furthermore, the study identifies the teacher’s role as a spiritual facilitator and moral reflection guide as crucial
to successful value internalization. These findings highlight the need for curriculum reconstruction and the
development of moral education materials that are spiritually grounded, applicable, and centered on
strengthening the teacher’s role as a moral educator. The implementation of this model has the potential to
produce learners who are not only intellectually intelligent but also emotionally and spiritually mature in
facing contemporary challenges.
Keywords: Moral Education Materials, Character Building, Tazkiyatun Nafs
INTRODUCTION
In the context of today’s global dynamics, strengthening holistic character education has become increasingly
necessary to cultivate students’ morality. Therefore, it is crucial to systematically internalize noble moral
values in education through character building approaches that engage affective and spiritual dimensions
(Ardiansyah et al., 2023). Strong character is not only shaped by cognitive knowledge but also through integral
approaches encompassing affective and spiritual dimensions capable of embodying noble values (Tarigan et
al., 2024). Through character building, Islamic education ideally functions as a medium for moral
empowerment aligned with divine principles.
In Islam, the concept of tazkiyatun nafs possesses strong theological and epistemological foundations as a
mechanism of soul purification for the deep internalization of praiseworthy morals. Tazkiyatun nafs is not
merely a theoretical moral approach, but rather a spiritual practice that is reflective, introspective, and
transformative, shaping the psycho-spiritual dimension (Bayhaqi & Masnawati, 2024). From this perspective,
moral education cannot be limited to normative or formalistic aspects, but must touch upon inner cultivation
through purification (tazkiyah), which constitutes the essence of moral transformation.
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This condition creates an urgency to integrate psycho-spiritual approaches based on tazkiyatun nafs into the
systematic development of character building materials as part of modern moral education reform. Although
various models of character building have been widely developed in education, most have not yet explored the
spiritual dimension. A review of the literature reveals a lack of academic studies that explicitly combine
modern conceptual frameworks of character education with the structured and applicable spiritual heritage of
Islam, particularly the core concepts of tazkiyatun nafs (Utami, 2024).
Character building literature generally stems from developmental psychology and Western pedagogy,
emphasizing behavioral modification techniques and habituation of moral values through curricular
interventions. However, there has not yet been a synthesis of modern psycho-pedagogical theories with
psycho-spiritual foundations (tazkiyatun nafs) in a holistic and applicable moral education framework (Karim,
2021). Therefore, a more integrative conceptual framework based on Islamic spiritual values needs to be
formulated to bridge this gap. This study aims to fill this void through a conceptual approach to developing
character building materials grounded in tazkiyatun nafs (Hasan et al., 2024).
Based on the empirical and theoretical realities above, the conceptual framework of character building
materials based on tazkiyatun nafs focuses on: (1) describing the principles of tazkiyatun nafs and their
relevance in modern moral education through character building; (2) identifying indicators of moral
competence at each nafs level (ammarah, lawwamah, mutmainnah); and (3) formulating strategies and
implementations for the design of moral education materials in character building based on tazkiyatun nafs
systematically and applicably.
METHOD
This study employs a critical literature review approach to examine the development of moral education based
on tazkiyatun nafs. Beyond collecting information, this approach evaluates and synthesizes literature in depth
through thematic and intertextual readings of both classical and contemporary sources. Classical sources
include works of scholars such as al-Ghazali (Ihya’ Ulumuddin) and Ibnul Qayyim al-Jauziyah (Madarijus
Salikin), while contemporary sources comprise scholarly journals, dissertations, and Islamic education books
published between 2019–2025. Source selection was based on scholarly credibility, thematic relevance, and
publication recency, ensuring that this study remains contextual and relevant in addressing the challenges of
moral education in the modern era.
Data collection was carried out systematically in three stages: (1) identification based on keywords in
academic databases, (2) selection according to topic relevance, academic quality, and source currency, and (3)
categorization of literature into major themes such as the concept of tazkiyatun nafs and moral indicators.
Analysis was conducted using narrative synthesis and comparative matrix techniques to evaluate similarities,
differences, and applicability across the reviewed literature. This approach enables the construction of a
conceptual synthesis that is descriptive, reflective, and contributive to the development of contemporary
Islamic education.
RESULTS AND DISCUSSION
Moral education materials in conventional Islamic education today still predominantly adopt a cognitive
approach, emphasizing the mastery of knowledge about moral values textually without adequate reinforcement
of affective and psychomotor aspects (Arlinda, 2024). This imbalance indicates a pedagogical gap between the
ideal objectives of holistic moral education and the instructional approaches practiced in classrooms. In
practice, moral education is often confined to one-way lectures, memorization of scriptural texts, and written
tests that measure only students’ cognitive ability to recall Islamic ethical concepts (Siddiqui & Habib, 2022).
The limitations of this method hinder the deep internalization of values, as it fails to engage students’ emotions
and lived experiences in practicing the moral values taught. Moreover, conventional moral education also
provides little space for reflective and personal spirituality, which is essentially the core of Islamic moral
education—not only teaching what is right but also why it is right and how to embody this truth within oneself
(Zahira et al., 2024). Moral education loses its essence as soul cultivation when positioned merely as the
transmission of information, rather than as the transformation of personality.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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Therefore, there is an urgent need to transform approaches in moral education that not only focus on the
knowing aspect but also internalize feeling and direct students toward action. Without comprehensive
paradigm reform, conventional moral education risks becoming normative discourse that fails to substantively
and sustainably shape learners’ character. Moral competence in Islamic education should be oriented toward
social norms as reflections of spiritual attainment and personality integrity. The deep internalization of moral
values becomes the primary indicator of forming noble behavior embodied in concrete actions. These
indicators of morality can be measured through cognitive, affective, and psychomotor dimensions integrated
into learning activities and social interactions (Ahdiati, 2023). Yet, without approaches addressing the spiritual
aspect, such indicators tend to remain formalistic.
In practice, however, moral education in many educational institutions is still confined to the cognitive aspect,
or moral knowing—merely conveying information about moral values and Islamic ethical teachings (Alimron
et al., 2023). Consequently, the understanding of values is not followed by the development of attitudes and
moral behaviors in daily life (Nazifah Fitri Annisa et al., 2024). This imbalance demonstrates a gap between
the ideal concept and the reality of moral education implementation, which should be integral and applicable.
To address these shortcomings in moral education, an approach that integrates the three domains of education
simultaneously is needed. Learning must not only be designed to transmit value information but also create
space for students to reflect and embody it in real actions, both in school and in society (Dwiyani et al., 2023).
As a strategic solution, the concept of character building becomes highly relevant since it has a structure that
balances the cognitive, affective, and psychomotor domains. Islamic-based character building seeks to form
individuals who are not only intellectually intelligent but also spiritually and emotionally mature, thus capable
of facing modern moral challenges (Sodik et al., 2024). This approach facilitates the development of students’
identity aligned with religious, social, and local cultural values.
Thomas Lickona defines character education as a deliberate effort to cultivate virtues that are good for
individuals and society. He emphasizes the importance of integrating three moral domains: (1) Moral
Knowing: understanding ethical concepts and the ability to critically distinguish right from wrong; (2) Moral
Feeling: developing moral affections such as empathy, appreciation of justice, and emotional commitment to
values; and (3) Moral Action: opportunities to practice moral behavior through reflection and action. This
model fosters learning structures that stimulate students to think (knowing), feel (feeling), and act (action)
consistently in school activities (Lickona, 1991). However, classical moral education is often trapped within
the cognitive domain of moral knowing.
The character education model developed by Thomas Lickona encompasses a triadic approach consisting of
moral knowing, moral feeling, and moral action (Arif et al., 2023). These three components are integrated and
inseparable in effective character education. Within this framework, knowledge of moral values forms the
basis for developing moral awareness, which is reinforced by affective aspects such as empathy, conscience,
and care for goodness (Asnawan, 2020). Subsequently, moral feelings are internalized into concrete actions,
making character manifest in daily behavior (Soheh & Kulsum, 2021). This triadic model contributes
significantly to comprehensive character development because it simultaneously encompasses cognitive,
affective, and psychomotor dimensions.
In the ideal concept of moral education, integration between cognitive (moral knowing), affective (moral
feeling), and psychomotor (moral action) aspects is essential for forming a complete personality in students
(Arif et al., 2023). These three form a unified process of character education that is interrelated and
inseparable. The introduction of values must be accompanied by emotional appreciation and demonstrated
through real actions in daily behavior (Dwiyani et al., 2023). Without the integration of these domains, moral
education risks becoming partial and failing to generate transformative impact on students (Nurizah &
Amrullah, 2024).
Character building development is supported by various educational and social psychology theories such as
Kohlberg’s and Gilligan’s moral development theories, Bandura’s social learning theory of self-efficacy, and
the CASEL (Collaborative for Academic, Social, and Emotional Learning) framework in social-emotional
education (Hayati & Idin, 2024). Self-efficacy theory highlights the importance of individuals’ beliefs in their
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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ability to accomplish moral tasks, while CASEL provides an implementation framework for social-emotional
character education in school curricula (Warsah et al., 2024). Integrating these theories strengthens the
effectiveness of character building programs applied in educational institutions.
The integration of character building and moral education based on tazkiyatun nafs produces a model of moral
learning that focuses not only on outward behavior but also on learners’ inner spirituality. Tazkiyatun nafs or
soul purification becomes a transformative approach instilling self-awareness, emotional control, and a strong
spiritual connection with God, thus reinforcing the moral foundation for consistent Islamic behavior
(Ma’muroh et al., 2024). Accordingly, this approach not only educates moral behavior but also nurtures
spiritual awareness as a solid foundation in character building.
The approach of tazkiyatun nafs serves as a strategic instrument for holistically internalizing moral values,
where soul purification through awareness, contemplation, and self-control is applied to shape virtuous
personality. The integration of tazkiyah into the educational process provides space for substantial moral
formation. Moral values are not only studied theoretically but also practiced through spiritual understanding
and experience, serving as a medium to cultivate learners who are intellectually intelligent and also
emotionally and spiritually mature (Harahap, 2023).
The manifestation of tazkiyatun nafs in education can be seen through learning approaches that emphasize
contemplation, introspection, and spiritual reinforcement. This can be applied through methods such as
muhasabah (self-reflection), tadabbur (deep reflection on scripture), dzikr (remembrance of God), and
nurturing righteous deeds in both curricular and extracurricular activities. An educational process that
emphasizes only cognitive and technical aspects loses its spirit when not accompanied by the spiritual
dimension shaping learners’ personalities as a whole.
Tazkiyatun nafs is a concept of soul purification derived from the Qur’an and Hadith, forming a spiritual
foundation in Islam. QS. Asy-Syams [91]: 9–10 states, “Indeed, successful is the one who purifies the soul,
and indeed, failed is the one who corrupts it.” Essentially, the concept of tazkiyah aims to preserve and awaken
the innate potential of the nafs (Quthb, 2001). Tazkiyatun nafs emphasizes the purification of the heart from
spiritual diseases such as arrogance, envy, and ostentation, to attain purity of soul and closeness to Allah.
However, its integration into formal education systems remains underdeveloped.
Within Islamic psychology, the concept of nafs plays a central role in tazkiyatun nafs, where nafs is understood
as the human soul existing at various moral and spiritual levels (Ardiansyah et al., 2023). The essence of nafs
encompasses the complex psycho-spiritual structure of humans, categorized into three levels: nafs ammarah
(the soul inclined toward evil), nafs lawwamah (the self-reproaching soul), and nafs mutmainnah (the tranquil
soul). Understanding this categorization is essential in designing moral education strategies tailored to
learners’ inner states.
The concept of three levels of nafs provides a framework for gradually measuring and nurturing morality.
These levels become indicators of a person’s spirituality in the process of character education. Each level—
ammarah, lawwamah, and mutmainnah—represents stages of spiritual development in managing inner
impulses toward moral perfection (Maududin et al., 2021). Nafs ammarah tends toward destructive desires and
impulses, nafs lawwamah reflects moral awareness and self-evaluation, while nafs mutmainnah illustrates a
soul that is calm, stable, and oriented toward divine values.
Table 1. Matrix outlines moral competence indicators based on nafs levels:
Level of Nafs
Psycho-spiritual Traits
Moral Indicators
Nafs Ammarah
Dominated by desires, lack of
self-control
Frequent lying, temperamental, selfish, manipulative
Nafs Lawwamah
Moral awareness, regret after
wrongdoing
Repentance after sin, self-reflection, sense of
responsibility
Nafs Mutmainnah
Tranquil and stable soul, self-
preservation in piety
Honesty, patience, trustworthiness, empathy,
consistency in worship and social conduct
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This matrix is useful as both a diagnostic tool for moral conditions and a guide for interventions in character
education across levels. However, its application must be adapted to learners’ psychological readiness and
context to avoid coercion or judgment over deeply personal spiritual processes.
Conceptually, tazkiyatun nafs is understood as a process of cleansing the soul from vices and cultivating
oneself with virtues guided by divine instruction. This notion is supported by classical scholars such as al-
Ghazali, Ibnul Qayyim al-Jauziyah, and Said Hawwa, who explained that the nafs has levels (maqamat)—
ammarah, lawwamah, and mutmainnah—reflecting human psychological conditions in the journey toward
moral perfection (Bayhaqi & Masnawati, 2024). The core principles of tazkiyatun nafs encompass three
spiritual stages: mujahadah (striving against desires), muraqabah (self-awareness of God’s presence), and
muhasabah (continuous self-reflection), all directed toward fostering piety and deep moral awareness (Al-
Jauziyah, 1998). Success in tazkiyah is determined by self-mastery, consistency in worship, and remembrance
of God as awareness of His presence in every human activity (Al-Ghazali, 1964).
Al-Ghazali developed a widely known method of tazkiyatun nafs in classical Sufi thought through three main
stages: takhalli (emptying oneself of vices), tahalli (adorning oneself with virtues), and tajalli (experiencing
divine presence within the soul). This comprehensive model does not only emphasize spirituality but also
deeply engages moral development through ongoing contemplation and spiritual exercises (Al-Ghazali, 1964).
Its implementation in moral education is highly relevant to character formation rooted in Islamic spirituality.
Meanwhile, Ibnul Qayyim al-Jauziyah proposed a more structured approach to soul purification through five
principles: belief that every spiritual disease has its cure, the Qur’an as the primary therapy, prayer as a
spiritual weapon, balance between love, fear, and hope in God, and avoidance of sin (Al-Jauziyah, 1998). His
approach is systematic and theological, framing tazkiyah as a form of spiritual therapy in education.
In Madarijus Salikin, Ibnul Qayyim elaborates tazkiyatun nafs as a spiritual journey composed of maqamat
(stations) and ahwal (states of the soul). He explains that purification not only entails rejecting vices such as
ostentation, envy, and arrogance but also cultivating virtues such as humility, sincerity, and patience. The
essence of tazkiyah is muraqabah (awareness of God’s constant supervision), which functions as an inner
regulator of intentions and actions. Ibnul Qayyim stressed that this process is gradual, demanding sacrifice, and
requires credible spiritual guidance (Al-Jauziyah, 1998).
The internalization of moral values in Islamic education occurs through ta’lim (knowledge transmission),
tadrib (practice), ta’dib (cultivation of adab), and tazkiyah (purification). This process encompasses not only
teaching but also habituation and holistic personality formation. To support this, learners’ moral indicators can
be developed into evaluative frameworks aligned with nafs levels and tazkiyah stages.
Table 2. Stages of Tazkiyah through 3 levels of Nafs
Level Nafs
Nafs Ammarah
Nafs Lawwamah
Nafs Mutmainnah
This approach provides a perspective and can serve as a foundation for designing a character education model
based on tazkiyatun nafs. The combination of spiritual-theological and philosophical dimensions opens space
for the practice of moral education that is both applicable and reflective. However, the practical integration
into formal curricula still requires a contextual and flexible pedagogical system to be effectively adopted
across different levels of education.
The synthesis of character building and tazkiyatun nafs offers a comprehensive approach to moral education
because it develops not only external morality but also learners’ internal spirituality. This synergy creates
character transformation not merely based on social norms but also internalized as faith and devotion. Its
implementation requires the integration of habituation, spiritual reflection, value learning, and teacher role
modeling in consistently demonstrating noble character.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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When compared with Kohlberg’s moral development theory, which focuses on cognitive reasoning, and
Gilligan’s ethics of care, which emphasizes relational ethics, the approach of tazkiyatun nafs provides an
integration of cognitive, affective, and spiritual dimensions. Unlike external moral reasoning or relational care,
tazkiyatun nafs prioritizes inner spiritual drive (inner moral drive) as the foundation of morality.
Table 3. Comparison of the Tazkiyatun Nafs approach with Kollberg's Theory and Gilligan's Theory
Aspect
Kohlberg
Gilligan
Tazkiyatun Nafs
Focus
Moral reasoning
Kepedulian dan relasi
Purification of the soul and
spiritual awareness
Approach
Logical-cognitive
Affective-interpersonal
Spiritual-transendental
Objective
Justice and autonomy
Relationships and responsibilities
Servitude and moral purity
Stages
6 stages of moral reasoning
3 levels ofmoral care
3 levels of nafs in the Qur'an
This integration lays the groundwork for a structured character education curriculum based on nafs levels. At
the ammarah stage, learning emphasizes self-control and discipline; at the lawwamah stage, focus shifts to
moral reflection and ethical awareness; while the mutmainnah stage emphasizes deepened spiritual
commitment and social contribution rooted in divine values (Ardiansyah et al., 2023). Through such an
approach, character education becomes a gradual and continuous process tailored to learners’ psycho-spiritual
conditions.
Table 4. The relationship between Moral Development (Kollberg's theory) and Ethic of Care (Gilligan's
theory) on the level of Nafs
Level Nafs
Moral Development (Kohlberg) (Kohlberg,
1981)
Ethic of Care (Carol Gilligan)
(Gilligan, 1993)
Nafs Ammarah
Level 1 : Pre Convensional
Stage 1 : Avoiding punishment
Stage 2 : Self-interest (Egoism)
Orientation on to individual survival
Nafs Lawwamah
Level 2 : Convensional
Stage 3 : Good orientation
Stage 4: Law and Order Orientation
Goodness as self-sacrifice
Nafs Mutmainnah
Level 3 : Post Convensional
Stage 5 : Social Orientation
Stage 6 : Universal Prociple Ethic
Morality of nonviolent responsibility
Implementation of character education based on tazkiyatun nafs is further reinforced by self-efficacy
approaches—students’ belief in their ability to act according to moral values. Albert Bandura (1997)
conceptualized self-efficacy as an individual’s belief in their capacity to organize and execute actions required
to achieve desired goals. Its four sources—mastery experiences, vicarious experiences, verbal persuasion, and
physiological-emotional states (Bandura, 1977)—can be integrated with spiritual practices to strengthen
learners’ confidence in moral actions.
Additionally, the CASEL framework identifies five interrelated competencies—self-awareness, self-
management, social awareness, relationship skills, and responsible decision-making—that reinforce emotional
and social intelligence (Domitrovich, 2015). Integrating these with tazkiyatun nafs enriches moral education
with a holistic framework that addresses cognitive, affective, psychomotor, and spiritual dimensions
simultaneously. CASEL (Collaborative for Academic, Social, and Emotional Learning) identifies five
interrelated core competencies for developing students’ emotional and social intelligence (Domitrovich,
2015)(Skoog-Hoffman et al., 2020)
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Table 5. Core competencies based on CASEL
Competency
Brief Description
1. Self-Awareness
The ability to recognize one’s emotions, values, strengths, and limitations. For
example, students are aware of when they feel angry or anxious.
2. Self-Management
The capacity to regulate emotions, thoughts, and behaviors in different situations,
including self-control, stress management, and goal setting.
3. Social Awareness
The ability to understand others’ perspectives, appreciate diversity, and empathize
with people from different backgrounds.
4. Relationship Skills
Building and maintaining healthy relationships, communication, teamwork, conflict
resolution, and giving/receiving help.
5. Responsible
Decision-Making
The ability to make ethical decisions, considering personal and others’ well-being, as
well as the long-term consequences of actions.
Implications for Classical Learning
The integration of character building and tazkiyatun nafs carries significant implications for classical learning
practices. Teachers are required not only to serve as instructors but also as spiritual role models capable of
guiding students through personal example and inner development. Classical learning should include moments
of reflection, value-based dialogue, and activities that actively and participatively cultivate students’ moral and
spiritual awareness. This enhances teacher–student relationships and strengthens the internalization of values
more effectively and sustainably.
The implementation of moral education based on tazkiyatun nafs integrated with character building constitutes
a strategic step to reinforce students’ moral and spiritual dimensions in the face of contemporary challenges.
Tazkiyatun nafs, as a process of soul purification in Islamic tradition, emphasizes the cultivation of inner
awareness, self-control, and habituation of righteous deeds grounded in sincere intention. Meanwhile,
character building focuses on the formation of personality through the internalization of core values such as
responsibility, honesty, discipline, and empathy.
Integrating these two concepts in learning requires a paradigm shift from mere knowledge transmission
(cognitive-based) to transformative and reflective learning. Learning should not only focus on content mastery
but also on the formation of attitudes and character arising from a deep understanding of values.
The logical consequence of this integration is the need for curriculum reconstruction, especially in subjects
such as moral or character education. Learning materials should no longer be presented merely as collections
of norms or moral rules but should be developed as media for value internalization. Each moral topic must
stimulate awareness, open spaces for reflection, and allow students to internalize values personally.
For instance, teaching honesty should not be limited to definitions and examples. Teachers should guide
students to reflect on personal experiences, consider the social and spiritual impacts of honesty and dishonesty,
and design concrete steps to practice honesty in everyday life. In this way, values are experienced rather than
memorized.
This model requires teachers to act as facilitators who not only teach but also model and nurture awareness.
Learning becomes a process of soul development rather than mere cognitive filling. Values such as sincerity,
patience, gratitude, and reliance on God are introduced not as dogmas but as ways of life that can be practiced
and experienced. By integrating tazkiyatun nafs and character building, moral education becomes more than
moral instruction; it becomes a process of purification and holistic personality formation. Learning materials
are transformed into instruments of value embodiment, and classrooms become spaces for soul growth. This is
not only about strengthening character but also about cultivating the whole human being.
Integration of Tazkiyatun Nafs and Character Building in Aqidah–Akhlaq Learning
Moral education cannot rely solely on normative lectures or conceptual teaching; it must reach the soul’s
awareness. Therefore, integrating tazkiyatun nafs—spiritual purification and cultivation of the soul—with
character building is essential for shaping students into strong and morally upright individuals.
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This integration is concretely implemented in Aqidah–Akhlaq lessons by allocating 1–2 special character
building sessions per semester. These sessions are not merely supplementary but are designed as reflective and
applicative moments to deepen the moral values already studied.
The character building sessions are experience-based and value-oriented, aligned with ongoing moral themes,
and presented in more applicative forms, such as:
Case study discussions: Students analyze real-life moral dilemmas and reflect on them through Islamic
moral principles and tazkiyatun nafs.
Self-reflection and journaling: Students write about personal experiences related to values such as
patience, honesty, or gratitude, and how they attempt to apply them.
Simulation and roleplay: Students practice appropriate responses in social situations, such as
controlling anger or helping peers, to train moral and emotional sensitivity.
Sharing sessions or tadabbur: Teachers and students share experiences related to values, supported by
relevant Qur’anic verses or hadith.
Impacts on Learning and Materials
Because character building sessions are a structured part of the Aqidah–Akhlaq curriculum, learning materials
must be designed with both flexibility and depth. It is not enough to explain “what” morality is; learning
should also address “how” it is lived in reality. Thus, moral materials must contain two dimensions: (1) the
cognitive dimension—understanding the concepts and scriptural foundations of moral values, and (2) the
affective–applicative dimension—experiencing and practicing values consciously and systematically.
This model also redefines the role of teachers. They are no longer mere transmitters of content but spiritual
guides and facilitators of reflection. Teachers must build close, dialogical relationships with students to ensure
authentic value internalization rather than mere formalism.
By allocating special character building sessions within Aqidah–Akhlaq each semester, the integration of
tazkiyatun nafs and character education becomes tangible in practice. These sessions bridge theory and reality,
values and experiences. This represents a form of moral education that is not merely taught but cultivated.
CONCLUSION
This study finds that moral education within the Islamic education system remains largely cognitive and
normative, with minimal affective and spiritual approaches addressing learners’ inner dimensions. The concept
of tazkiyatun nafs (soul purification) offers a more transformative and integrative paradigm, as it
simultaneously targets inward spirituality and outward behavior. By integrating spiritual stages such as
takhalli, tahalli, and tajalli, along with the mapping of nafs (ammarah, lawwamah, mutmainnah), a character
building model based on tazkiyatun nafs can serve as an applicable, reflective, and contextual medium for
internalizing moral values.
This integration helps bridge the gap between moral knowing, moral feeling, and moral action through
experiential and reflective learning. Emphasis on self-awareness, emotional regulation, and real-life value
practice positions character education not merely as value transmission but as holistic soul cultivation. Within
this context, teachers serve as spiritual facilitators and moral role models actively nurturing students’ noble
character.
It is therefore necessary to reformulate the moral education curriculum by integrating tazkiyatun nafs into
practical, experience-based learning models. Islamic educational institutions are encouraged to allocate regular
character building sessions, design materials based on nafs levels, and prepare teachers as spiritual mentors
rather than mere instructors. Implementation should also be supported by holistic evaluation instruments
covering cognitive, affective, psychomotor, and spiritual dimensions to ensure the comprehensive and
authentic formation of learners’ character.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS |Volume IX Issue IIIS October 2025 | Special Issue on Education
Page 8076
www.rsisinternational.org
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