Experiences of Integrating Physical, Spiritual, and Intellectual Dimensions in Muslim Life: A Phenomenological Study from the Qur’anic Perspective in East Lombok

Abstract

Phenomenological understanding of how physical, spiritual, and intellectual dimensions are integrated into everyday Muslim life remains limited, particularly within the socio-cultural context of East Lombok, Indonesia. This study aimed to explore Muslims’ lived experiences of integrating these dimensions, examine the meanings attributed to their integration, and interpret these experiences from a Qur’anic perspective on human well-being. A qualitative phenomenological design was employed, involving 26 purposively selected participants comprising Muslim community members, religious leaders, teachers, lecturers, community leaders, and religious activists. Data were collected through interviews, observations, and documentation and analyzed thematically within a phenomenological framework. The findings indicate that participants experienced the physical, spiritual, and intellectual dimensions as interconnected and mutually reinforcing rather than as discrete domains. Physical capacity supported engagement in worship, work, family responsibilities, and community activities; intellectual understanding facilitated reflection, interpretation, and responsible decision-making; and spiritual orientation provided meaning, inner regulation, and moral direction. Participants understood this integration in terms of balance and harmony, personal growth, purposeful living, and social and religious responsibility. Accordingly, well-being was perceived as extending beyond physical and material conditions to encompass an integrated form of human flourishing grounded in meaningful and responsible action. The study concludes that physical, spiritual, and intellectual integration functions as an experiential mechanism through which multidimensional well-being becomes meaningful and actionable in everyday Muslim life. Theoretically, these findings advance an experiential-relational understanding of Muslim well-being; practically, they can inform integrated approaches to Islamic education and community development. Further research should examine and refine the proposed model across diverse Muslim communities and socio-cultural contexts.