Concept Of Tawhid Research Articles

Islamic Environmental Ethics: Preserving the Sacred Balance

Islamic environmental ethics derive from the theological underpinnings of Islam, highlighting the interconnections of all the elements in the universe. Rooted in the concept of Tawhid, a central tenet in Islamic theology, these ethics underscore the belief in the Oneness of God as the creator of the entire universe. Currently, we find ourselves in a world where persistent human actions are causing detrimental impacts on our environment. Anthropogenic activities, including water pollution, air pollution, and land pollution, coupled with inhumane treatment towards other living beings, contribute to the widespread destruction of numerous species, organisms, water bodies, land areas, the ozone layer, and various natural resources. This collective behavior poses a significant threat to the delicate balance of our ecosystems. Environmental challenges have become unavoidable, exacerbated by a general lack of public awareness and the escalating environmental harm caused by irresponsible actions. Islamic environmental ethics offer a framework of principles and moral standards aimed at ensuring the preservation and wellbeing of the natural environment. This paper aims to explore the Islamic perspective on the environment, encompassing both biotic and abiotic components. It will delve into the principles of environmental ethics in Islam, elucidating the role assigned to human beings in this perspective. Furthermore, it will examine Islam's attitude towards the environment, addressing issues related to natural resources and emphasizing the responsibility of humans to act as conscientious stewards of the Earth.

Petualangan Konsep Tauhid: Menyelami Dasar-Dasar Ilmu Kalam Melalui Blog Interaktif

This paper aims to explore the potential for using interactive blogs as an effective learning tool in understanding the basics of kalam science at Madrasah Aliyah. By utilizing digital technology, learning can become more interesting and interactive for students. This paper examines the role of blogs in providing an in-depth understanding of the basic concepts of kalam science, especially focusing on the concept of tawhid. Through a practical approach, this blog is designed to provide a more personalized learning experience and spark discussion between students. The results are expected to increase students' understanding of kalam science and motivate them to be actively involved in the learning process. This paper provides new insights into the use of blogs as an innovative learning tool in the Madrasah Aliyah environment.

TAWHID AND ISLAMIC PHILOSOPHY

This paper aims to delve into the realm of Islamic logic by conducting a comprehensive analysis of epistemology and reasoning regarding the concept of tawhid within the context of Islamic thought. Drawing from a wide range of primary and secondary sources, this study explores the distinctive features and foundations of Islamic logic, highlighting tawhid and its significance in understanding knowledge acquisition and rational inquiry in the Islamic tradition. It explores the contributions of prominent Muslim scholars, such as Al-Kindi, Al-Farabi, Ibn Sina, and Ibn Rushd, who made significant advancements in the field of logic. And it was found that tawhid serves as a foundational principle in Islamic logic, shaping the understanding of knowledge acquisition and rational inquiry within the Islamic tradition. The contributions of these scholars exemplify the compatibility between reason and revelation, providing a comprehensive framework for logical reasoning grounded in the principles of tawhid. Their ideas continue to inspire and shape contemporary discussions on Islamic logic, reflecting the enduring legacy of their intellectual contributions.

Islamization of Knowledge of Ismail Raji Faruqi: Integration-Interconnection to the Contextualization of Indonesian Science

<p>This article discusses the concept of Islamization of knowledge promoted by Ismail Raji Faruqi. This concept aims to defeat secularism that blinds Muslims and brings misfortune. The spread of secularism has encouraged Muslims to make concessions to what the West offers them. Therefore, reading the Islamization of knowledge in the context of scientific integration-interconnection becomes essential to raise awareness among Muslims who are considered to glorify secular science so that people are too far from the concept of tawhid (monotheism). This research used a literature review method through several textual sources related to the topic discussed, primarily Faruqi's work entitled "Islamization of Knowledge," and secondary in the form of similar articles on the theme of Islamization of knowledge. Then, it is to consider the aims and objectives of the Islamization of knowledge, linking it with the concept of integration-interconnection, and considering the contextualization of the Islamization of knowledge in the Indonesian science. The results of this paper are as follows: Islamization of knowledge becomes an inclusive concept if we consider the existence of two disciplines. As a Muslim scientist, the realm of Islamization of knowledge must be imprinted in him to achieve the ideals of Islam. Islamization of knowledge is closely related to integration-interconnection, namely integrating sciences without legitimizing that one science with another cannot be merged. Islamization of knowledge is also a step in creating an Islamic civilization in the world of science. In the context of Indonesia, the Islamization of knowledge can be seen in the concept of science integration in several Islamic universities in Indonesia which has different concepts, but the same essence. The purpose of Faruqi's thought is to demand Muslims to be creative.</p>

The Formulation of an Islamic Education System

This research is motivated by several reasons, including: Firstly, at this time, there are philosophical foundation errors applied by educational institutions, namely that education in Indonesia is generally influenced by a Western paradigm that tends to be secular. Secondly, it is time for the Muslim community to apply educational principles based on Islamic teachings derived from the Quran and the Sunnah. As for the writing method, this study uses a normative philosophical descriptive analytical method that is adjusted to literary sources. The research results indicate that Islamic education is based on the concept of tawhid, which is an effort to effectively apply the values of Islam that can bring about a transformation of values and knowledge in its entirety to individuals, society, and the world in general, in accordance with transcendent values.

Problem Tauhid dalam Ritual Nyadran, Sidoarjo: Perspektif Fakhrudin Ar-Razi

Muslims in Java are very familiar with the various terms of gratitude events. This event or ritual is commonly known as ‘selametan’. The ‘selametan’ ritual has various names. ‘Selametan’ is one of the Javanese customs that is still preserved (‘diuri-uri’) by several people. This article aimed to analyze the implementation of the Nyadran ritual in Balongdowo, Sidoarjo. The problem discussed about the practice of shirk contained in the Nyadran singkritis ritual. To achieve this goal, the authors uses descriptive and critical analysis methods. While the research approach is theological. The concept of tawhid (theological approach) became the basis for assessing shirk in this ritual. The results of the study reveal the fact that the Nyadran ritual in the village of Balongdowo, Sidoarjo is still contains shirk values that affect the spirituality of Muslims. This can be seen from several activities, namely; procession of eating together, visiting the tomb of Dewi Sekardadu who is she believed to be the mother of one of the Walisongo, namely Sunan Giri. In addition, several series of these rituals still believe in the existence of magical powers or the power of the unseen nature so that they are still full of polytheistic values, which can influence the spirituality of Muslims and their monotheism (’tauhid’).

Tawhid in Practice: Management Students’ Reflections on Surah al-Anfal and Surah at-Taubah

This study reports on an experiment in which a group of 42 management students was asked to reflect on surah al-Anfal while another group of 115 students was asked to reflect on surah at-Taubah. To provide a framework, the author gave each group a table in which the surahs were related to the concepts of belief in Allah (tawhid). The qualitative feedback from students shows without doubt that the concepts of tawhid in theory and tawhid in practice helps the students develop a broader picture of these surahs. In particular, they found that the concept of tawhid in practice was something quite new for them. The study presents some of this feedback and discusses the implications.

Integration of Science and Religion: Implications for Islamic Education

The integration of science and religion means the fusion of science and religion. But it is not completely mixed because it has its characteristics. The integration of science and religion is likely to happen in the Islamic paradigm because it is based on the concept of tawhid. Science and religion need to cultivate awareness of holistic and comprehensive education. This study aims to explain and analyze the integration of science and religion, especially in the Islamic education system, using library research, which collects data by understanding and studying theories from various literature related to research. The results of the study concluded that the integration of science and technology has implications for Islamic education, among others: first, it has implications in terms of curriculum, delivering students the desire and ability to conduct research (research) in the fields of science to find then the "connection point" with the objective reality that occurs in religious areas. Second, implications in the teaching and learning process, teachers develop creative imagination. The role of teachers with the power of creative imagination is to create certain methods so that students can absorb lessons quickly and completely. And third, implications in the aspect of religious social education. With an integrative paradigm, students will be invited to think holistically and impartially in living the plurality of beliefs and religions to foster mutual respect and respect for differences in religious beliefs.

Using Epistemology to Hack Islamic Management

Western epistimology departs doubt for truth, while Islamic epistemology departs on belief. The purpose of this study is to discover an epistemology of Islamic management that references to the Qur'an as a source of knowledge in Islam. Qualitative research is used as a research approach to acquire a thorough grasp of the study topic. The study data is gathered utilizing library research methodologies, beginning with the discovery of many verses in the Qur'an that are both relevant and substantively connected to management. Furthermore, by doing interpretation and context analysis, the verse is demonstrated to be connected to management. According to the findings of this study, the epistemology of Islamic management is split into two categories: tawhid epistemology and operational epistemology. The aim of monotheistic epistemology based on tawhid is to combine the notion of tawhid with the concept of Islamic management; without the concept of tawhid, it is impossible to accomplish ridho Allah SWT. The goal of operational epistemology is to include the concepts of responsibility, transparency, trust, justice, professionalism, and accountability into Islamic management systems as a form of devotion to Allah. SWT.

Pembelajaran Tauhid dan Entrepreneur untuk Anak Usia Dini

TK Khalifah Gedongkuning Yogyakarta has a unique program in developing tawhid-based learning and entrepreneurship for children. This article aims to analyze the implementation of tawhid and entrepreneurship learning in the school. This research focuses on how the concept of tawhid and entrepreneur learning in TK Khalifah Gedongkuning Yogyakarta is, how the learning process is, and how the results are achieved. This type of research is descriptive interpretative qualitative research with a phenomenological approach. The results of this study indicate: First, learning tawhid and entrepreneurship at TK Khalifah Gedongkuning Yogyakarta applies a simultaneous integrative concept by combining tawhid and entrepreneurship learning so that both are mutually reinforcing. Second, the implementation process of learning tawhid and entrepreneurship in TK Khalifah Gedongkuning Yogyakarta uses several methods and program activities. The method used is the method of advice, for example, habituation, singing, and stories or stories. Meanwhile, the program of activities includes outing class, cooking class, and market day. Third, the learning outcomes of tawhid and entrepreneurship are forming an attitude of independence, creativity, discipline, honesty, confidence, and responsibility for students. These findings reference managers of educational institutions and early childhood education teachers to formulate policies and implement monotheism-based learning and entrepreneurship in children.

Challenge of Integrating Tawhid in Science and History

This study aimed to highlight the challenge that Secondary School teachers face in integrating the Islamic concept of tawhid in teaching science and history subjects. The research employed a qualitative design using a case study and collect data. A purposive sample consisting of 5 teachers from Al-Amin Islamic Secondary School was selected based on teaching experience. The teachers were interviewed according to a theme-based strategy, and collected data was transcribed and analyzed accordingly. Findings have shown that integrating tawhid in the subjects of Science and History is an aim that teachers in Islamic schools in Malaysia hope to achieve. However, obstacles and challenges continue to hinder their efforts. Theoretical and practical propositions and recommendations to make this aim achievable, such as revisiting the concept of tawhid integration, enhancing teachers' creativity skills in the classroom, and providing relevant training programs by school authorities, would undoubtedly help attain their ultimate objective.

ISLAMIC THEOLOGY IN THE SEVENTEENTH CENTURY ACEH

This paper examines ‘Abd al-Ra’ūf al-Sinkili’s concept of tawhid. Using a historical approach and content analysis, this paper argues that tawhid is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially Sufism. ‘Abd al-Ra’ūf al-Sinkili stated that the first commitment for a human being is to accept the Oneness of Allah, and purity it from all things inappropriate to Him with the statement of lā ilaha illā Allāh. This affirms that Allah is believed to be the only Being. There is no existence without the existence of Allah (lā ilāha illā Allāh). This statement of creed implies two meanings: to negate any existence (al-nafyu), and to confirm only one existence (al-ithbāt), which is the existence of al-Haqq (the true Being). Al-Sinkili also states that Allah is One, without our attempt to make Him One. Allah is true without a need to truth legitimation from humans.

التوحيد عند المعتزلة الجدد: هارون ناسوتيون نموذجا

The collapse of the Abbasid Dynasty has a major impact to the influence and presence in the Mu’tazilah school of thought at the time. Mu’tazilah subsequently faded away. Nevertheless, Mu’tazilah’s offer that gives a large portion of reason in understanding the context of revelation and time attracts a lot of contemporary Muslim intellectuals attention. One of them is Harun Nasution who preserves his theological ideology with the Neo-Mu’tazilah, as the successor of the earlier Mu’tazilah. Harun plays an important role in reviving the Mutazilah’s point of view in understanding the religious context, especially in Indonesia. Theological studies of Islam in Indonesia are no more than footnotes from the point of view that Harun and his disciples have disseminated. One conversation that is of great concern among Mu’tazilah and other ‘Ilm al-Kalâm schools of thought is the concept of monotheism, which leads to the discussion about the nature of God, justice, will, and deed of humankind. Harun is inseparable with his Neo-Mu’tazilah from this discussion. Harun does not contradict the classical Mu’tazilah opinion of the concept of Tawhid. The review and analysis of this article use literature review referring to the primary references; classical Mu’tazilah fgures, Neo-Mu’tazilah that Harun has been the voice of, as well as the authoritative literature outside Mu’tazilah as the material of analysis and comparison.

EKOLOGI SPIRITUAL: SOLUSI KRISIS LINGKUNGAN

This article explains that the environmental crisis which is done by human being. This environmental damage is caused by the belief that the realm is offered by God to be utilized by human beings as khalifah on earth with the fullest extent. Through the perennial philosophy approach, this paper explores the importance of spiritual values ​​in human beings when dealing with ecology/environment. This paper concludes that nature and man are equally fitrah (holy). However, there is a very basic difference between the two, that is, humans are gifted by reason, whereas nature does not. Therefore: a) the central role of man is the servant of the universe; b) there is an urgent need for Muslims to improve their behavior to live more harmoniously with nature than humans; c) the moral and ethical dimensions of human beings are essential in order to treat nature with a friendly and courteous manner; d) the spiritual values ​​in man must always be implied in every line of life when dealing with nature, and e. the task of man sent to the universe is inseparable from the concept of tawhid, khalifah, amanah, akhirah, adl, and mizan.

The Concept of Tawhid in Islam: An Overview of the Perspectives of Some Prominent Muslim Scholars

The concept of tawhid excludes man’s commitment to anyone other than Allah (SWT). Also a rejection of all sources of value other than will of Allah (SWT), all authority but His, and a refusal to accept any idea, command, or injunction from anyone, as man does from Allah (SWT), on the basis of its having not come from Him. Love or reverence, worship or submission, and a sense of obligation, all are directed towards Allah (SWT) alone and no one else deserves them in the ultimate, full sense of these attitudes. In the human context it means emancipation and restoration of man’s essential freedom from all human bondages before the commitment to Allah (SWT). Man is under no obligation to submit to any authority or commit to anyone’s will. He owes nothing to any being other than Allah (SWT). He has no superiors except Him. A lot has been written on the topic of tawhid by different scholars but a concise paper which would analyze different perspectives of different scholars on the issue of tawhid has been long awaited. To fill the gap this paper attempts to provide the reader with such information; highlightens the richness in thought and contents with respect to the concept of tawhid and the distinctiveviews on the same by some prominent Muslim scholars both from the classical andmodern era.

AN ANALYIS OF THE CONCEPT OF ONENESS FROM A SUFI PERSPECTIVE AS PRESENTED BY MUHAMMAD NAFIS AL-BANJARI IN HIS TREATISE - AL-DURR AL-NAFIS Al-Banjari, Al-durr al-nafis, Tawhid, Sufi order

The teachings of Tasawuf have flourished in the Malay world due to the efforts from Malay scholars who studied in Makkah. Muhammad Nafis al-Banjari is one of them. He wrote his treatise on tawhid in a small epistle known as al-durr al-nafis fi bayan wahid al-afcal- wa al-asma’ wa al-sifat wa al-dhat al-taqdis . His teaching of tawhid written in Malay Jawi script is embroidered with Sufi teachings. However, his teachings raise issues of controversial and misunderstood nature. One of the contentious issues his epistle is blamed for is regarding the promotion of pantheism having connotation of unity of being (wahdah al-wujud). The objective of this study is to reveal the misconception of tawhid embroidered in the Sufi teachings and the importance of understanding the correct concept of tawhid from the original sources of Islam. This paper employs a detailed historical and textual study. Despite various controversies, al-Banjari epistle is considered to be a valuable work from a historical point of view. His highly succinct explanation requires additional reference and commentaries for readers to acquire appropriate understanding. It is according considered necessary to study his epistle under the proper guidance from the learned shuyookh to conceive it correctly.

Towards sustainable success through corporate social responsibility disclosure: an Islamic approach

The concept of Corporate Social Responsibility (CSR) in the West teaches that companies are not only responsible to their shareholders, through profit making, but that they also have a corporate social responsibility to the other stakeholders as well as society overall. In some ways, this concept is likely to be consistent with the concept of tawhid (oneness of God) and maqasid al shariah (objectives of shariah) in Islam. This paper is intended to discuss the concept of tawhid and maqasid al shariah and to explore possible implementation of those concepts into CSR. It finally observes that the concept of tawhid provides a philosophical and practical foundation for CSR including its definition, its objectives as well as to whom the responsibility should be addressed. The concept of maqasid al shariah advices the practical operation of CSR including what type of responsibilities should be addressed by companies and how the responsibilities should be carried out. Thus, both concepts provide moral and practical guidelines on what CSR is, as well as why and how CSR should be discharged.

‘Aqidah al-Tauh id ‘Inda Ibn Taimiyah

There were various explications of the concept of tawhid presented by Muslim scholars in the past, especially among mutakallimun and falasifah, but most of them emphasized on the unity of essence, attribute activities. Ibn Taymiyyah is one of the most celebrated Muslim theologians and regarded by some as mujaddid or reformer on Islamic theological thought. His reformative thought could be discerned from his concept oftawhid, which is deemed unique and worthy of further studies. However, it is not only of his concept that he was regarded as reformer, but also his framework of theological studies. The method employed in this research is literary studies, yet it is also supported by historical, descriptive, inductive and critical analytical method. The finding of this research is that Ibn Taimiyyah’s concept of tawhidconsists of unity of God, unity of Allah worship and the unity of essence and attribute. The first means the belief existence of God as the Creator; the second is the manifestation of belief in the form worship by heart, speech and good deed; the last one is belief in the perfect attributes of Allah based on the Qur’an and Sunnah. He also emphasized that one who does not believe in these three kinds of tawhid, or believe only in the unity of God could not save from the Hell. Regarding the framework, Ibn Taymiyyah restricts that the theological discourses should commit to the Qur’an and Hadits, rely on rational capacity of man, rebuff kalam interpretation and prever revelation from reason.

A Philosophical Critique of Nationalism

In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.

A Philosophical Critique of Nationalism

In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.