KONSEP KEBAHAGIAAN DALAM PEMIKIRAN AL-GHAZALI: RELEVANSINYA BAGI KESEHATAN MENTAL MUSLIM MODERN

Mohd Iqbal, NIM.: 18105010061 (2025) KONSEP KEBAHAGIAAN DALAM PEMIKIRAN AL-GHAZALI: RELEVANSINYA BAGI KESEHATAN MENTAL MUSLIM MODERN. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Mental health has become a crucial issue in the lives of modern Muslims, particularly among the Millennial and Gen Z generations, who face life pressures, crises of meaning, and spiritual alienation triggered by consumerist and individualistic lifestyles, as well as the weakening role of religious values in daily life. The increasing prevalence of disorders such as stress, anxiety, and depression indicates an urgent need for spiritual approaches in psychological recovery. In this context, Imām al-Ghazālī’s conception of happiness (as-sa‘ādah) is highly relevant to explore, as it offers a framework of happiness grounded in soul purification (tazkiyat al-nafs), self-knowledge (ma‘rifat al-nafs), and closeness to God (ma‘rifatullāh). According to al-Ghazali, true happiness is not found in worldly achievements but in inner tranquility attained through deep spiritual connection with God. This research employs a library research method with a qualitative approach and content analysis. Primary data are derived from al-Ghazali’s monumental works, Iḥyā’ ‘Ulūm al-Dīn and Kimiya al-Sa‘ādah, while secondary data come from literature on Sufism, Islamic psychology, and contemporary scholarly journals on Muslim mental health. The analysis is conducted by examining al-Ghazali’s principles of happiness and critically relating them to the concept of mental health in the modern Muslim context, including the integration of spiritual and psychological values. The findings show that the mental health problems of modern Muslims can be categorized into four main dimensions. First, the psychological dimension includes stress, anxiety, depression, and PTSD, triggered by academic pressures, work competition, and social trauma, resulting in burnout, sleep disorders, and decreased productivity. Second, the social dimension involves stigma and discrimination against mental health, compounded by service gaps and the lack of Muslim counselors, leading to low help-seeking rates, as seen in the fact that only 2.6% of Muslims in the UK complete therapy. Third, the spiritual dimension highlights identity crises and existential emptiness caused by digital overstimulation and consumerist lifestyles, leading to spiritual alienation and loss of meaning. Fourth, the Millennial and Gen Z dimension, marked by high psychological vulnerability, faces social anxiety, depression, and crises of meaning due to doomscrolling, social media addiction, and existential pressures. Furthermore, al-Ghazali’s conception of happiness offers four key principles that are highly relevant to addressing these problems. First, ma‘rifat al-nafs (self-knowledge) develops self-awareness, emotional regulation, and self-control to overcome stress and identity crises. Second, tazkiyat al-nafs (purification of the soul) serves as an effective spiritual therapy to cleanse the heart from destructive traits such as envy, arrogance, and materialism, thereby fostering gratitude, patience, and emotional resilience. Third, suluk through mujāhadah and tafakkur cultivates inner peace, generates meaning in life, and functions parallel to mindfulness in modern psychology. Fourth, ma‘rifatullāh (knowledge of God) represents the peak of spiritual happiness, producing serenity, sincerity, and a strong transcendental life orientation. Taken together, these four principles, if integrated consistently, can form an Islamic mental health model that addresses not only psychological and social symptoms but also the existential and spiritual dimensions of modern Muslim life.

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