Tawhid Research Articles

Dakwah sebagai Pendorong Pembangunan Ekonomi Berkelanjutan di Masyarakat

This research aims to understand the relationship between da'wah and economic development, the basic concept of development, and sustainable economic development. Currently, da'wah is often seen only as an activity to spread religious teachings, not as an effort to improve people's welfare, even though there are still inequalities in development, especially in the economic aspect. The method used in this study is Library Research, which utilizes various literature to collect data from relevant sources, such as journals, books, books, and certain writings. In the perspective of Islam, da'wah is not only limited to ritual and spiritual aspects, but also covers various aspects of life, including economics. Islam emphasizes that the well-being of society involves more than just worship of Allah; It is also related to how individuals and communities can live decently, prosperously, and fairly. Da'wah and economic development influence each other and can strengthen each other. In addition, education and the dissemination of religious values play an important role in increasing public awareness and knowledge. Development aims to improve the standard of living of the community to be better and prosperous, it is expected to meet the economic, social, and environmental needs of the current community without sacrificing the capabilities of future generations

Divine Contradiction: some snippets

Abstract Two doctrines (or axioms) of christian theology sharply distinguish christian monotheism from its traditional monotheistic siblings (viz. jewish and islamic monotheism): the incarnation of God and the triunity of God. Both doctrines, as many have long observed, face a conspicuous so-called logical problem – namely, apparent contradiction. How should the strong appearance of such fundamental contradiction be explained? Beall's answer: the incarnation and trinity appear to be contradictory because God is a contradictory being – a being of whom some contradictions are true. The full truth of God is expressed only via contradiction, which is why the fundamental axioms of christian theology have long appeared to be contradictory. Divine Contradiction presents the target contradictory account of the trinity; its predecessor The Contradictory Christ presents the contradictory account of the incarnation.

The Phenomenon Of Doom That Befell The 'Ad In The Qur'an (Thematic Method)

The Qur'an is the greatest miracle revealed by Allah SWT to Prophet Muhammad (PBUH) as a guide for mankind. One of the main focuses of the Qur'an is to teach people about the worship of Allah, to warn against sins, and to give instructions for doing good in personal and social life. The phenomena and stories contained in the Qur'an are not just fairy tales but are a source of wisdom and knowledge that can be taken by humans. Through observation and understanding of the verses of the Qur'an, people are invited to draw closer to Allah and learn from the stories of the previous people. One example of the story recorded in the Qur'an is the destruction of the people of 'Ad, whom the Prophet Hud sent to warn them against idolatry. Despite warnings, the people of 'Ad remained in defiance, so Allah inflicted torment on them in the form of dark clouds that brought no rain, but strong winds and destruction.

The unreality of traditional Islamic theism's views on belief, providence, and eschatology: a rejoinder to Tabur

Abstract In a previous work, I argue that traditional Islamic theism's understanding of the world, when juxtaposed with key facts of our world's religious diversity, is implausible. On this understanding, roughly, the truth of tawḥīd (Islamic monotheism) is universally evident, as is belief in its truth. Faithful Muslims act appropriately on knowledge of tawḥīd and are rewarded with heaven, whereas non-Muslims culpably refuse to do so and are eternally punished in hell. Such a view of the world, I argue, is not borne out by empirical observation and philosophical reflection. In a recent article, Ayşenur Ünügür Tabur criticizes this argument, presenting a number of objections to it. In this rejoinder, I argue that her objections, which primarily consist of misstatements and irrelevancies, fail to refute my argument. Since traditional Islamic theism's understanding of the world includes the view that some people will be eternally punished in hell, Tabur augments her discussion of my argument by attempting to solve the Problem of Hell. In my rejoinder to Tabur, I further argue that her proffered solution to this problem is woefully inadequate.

Лабиринты исламской и библейской иммортологии

Although immortality is not on the list of basic Jungian archetypes, the article shows that it is a universal regulator of human life and is immanently present as a cementing core in all manifesta-tions of the conscious and the unconscious in a person. The authors compare the religious and non-religious concepts of the immortality of the soul. The latter offer various “facilitated” options for achieving immortality: without turning to the human soul, without the concepts of guilt, heaven and hell, repentance, posthumous existence, strict but fair trial, fear, punishment and responsibility. The authors substantiate the defining role of the concept of immortality of the soul in all religions of revelation, where human life begins with the immortality in the paradise. The idea of immortali-ty permeates the entire structure of the creed, and religious expediency ends with the acquisition of lost immortality and paradise existence for the faithful. The main features of religious immortality are highlighted, some contradictions and difficulties of understanding its essence are revealed. The in-depth meaning of several significant differences in the understanding of immortality of the soul between Islam and Orthodoxy is revealed. Particular attention is paid to such a reward in the para-dise for faithful Muslims as the enjoyment of the sight of Allah, which is often assessed as a shift away from the canonical principles of Islamic monotheism relating the prohibition to anthropomor-phize God and give Him comates. The authors substantiate their point of view on this seeming con-tradiction maintaining that they do not mean the accessibility of God to the senses but His accessi-bility to the inner, “heart”, vision.

Efforts of Competent PAI Teachers in Fostering Student Morals at SMP Muhammadiyah Imam Syuhodo for the 2023/2024 School Year

This research aims to determine the competency of PAI teachers and the efforts of PAI teachers in developing student morals at Muhammadiyah Imam Syuhodo Middle School. This type of research is descriptive qualitative research. Data collection uses observation, interview, and documentation techniques. The results of this research conclude that PAI teachers' efforts to develop the morals of Muhammadiyah Imam Syuhodo Middle School students are carried out in a unified manner, namely by all elements in the school, both educators and education staff. Methods and time allocation remain under the school system. Muhammadiyah Imam Syuhodo Middle School, most of its students come from the area around Muhammadiyah Imam Syuhodo Middle School. The education system is running quite well. Muhammadiyah Imam Syuhodo Middle School students in carrying out their worship of Allah, have carried it out well, applying good manners, being responsible, and caring for the surrounding environment. Even though some students have carried it out on their own without being ordered, some students still have to be ordered to carry it out.

AL-SUHRAWARDĪ’S PHILOSOPHY CONTEXTUALIZED

When in 1868, Alfred von Kremer (1828–89) in his Geschichte der herrschenden Ideen des Islams (“History of the Ruling Ideas of Islam”) introduced al-Suhrawardī for the first time to a Western readership, he presented him as a freethinking Sufi devoted to “theosophy.” In a long chapter on Sufism, al-Suhrawardī appears under the heading “anti-Islamic tendencies.” Von Kremer characterized al-Suhrawardī's thought as a balanced mixture of three sources: Neoplatonic philosophy, a Zoroastrian theory of light, plus Islamic monotheism. “According to the Arab biographers, his teaching was aimed at the destruction of the existing religion, which, however, they say of anyone who dared to oppose the ruling orthodox party.” Expressing views that openly contradict the ruling religion, von Kremer wrote, meant putting one's life in danger. In accordance with that explanation, al-Suhrawardī died as “a martyr for his convictions” after the all too powerful group of orthodox scholars obtained his death sentence from Saladin.

The Message behind the Syntax “There is no god but Allah, Muhammad is the Messenger of Allah” : A Study and Investigation

ABSTRACT The library holds a varied assortment of books and treatises covering multiple areas of expertise. The ancients manually transcribed and curated knowledge, dedicating their lives to facilitating its accessibility for students and scholars. One text provides a summary of knowledge rulings. The researcher was motivated by their heritage and a desire for pride, leading them to consciously choose to study and investigate methods for documenting the subject matter. Through perseverance, the researcher was able to obtain a valuable manuscript. The researcher determined that the interdisciplinary research is a valuable addition to the field after careful review. Thus, it suggests researching, validating, and sharing it with experts in the field. The study was titled "Syntax of There is no god but God, and Muhammad is the Messenger of Allah." Upon obtaining a manuscript inscribed with the declaration "There is no god but Allah, and Muhammad is the Messenger of Allah" in Arabic, the researcher felt compelled to examine its contents. The manuscript discusses the significance of monotheism in Islam.

A filosofia da mente como um problema da filosofia e da ciência. Trans/form/ação: revista de filosofia da Unesp, Marília, v. 47, n. 2, “Perspectivas femininas no pensamento filosófico”, e0240025, 2024.

Abstract: The purpose of the scientific article is a comparative analysis of the philosophy of consciousness in the context of Western and Eastern theory. In the process of the three stages of scientific research, the authors used general scientific and unique methods, such as analysis, synthesis, generalization, induction, comparative, and content analysis methods. The Western and Eastern philosophy representatives’ scientific and methodological works are analyzed to explain the problem of human consciousness. The features of Islamic monotheism in Al-Farabi’s views, as well as the relationship between thinking and body in Ibn Sina’s theory, are considered. The interpretation of the philosophy of consciousness of the Western region is presented on the example of Dennett’s heterophenomenology and physicalism, the “Chinese room” thought experiment by Searle and others. The fundamental similarities and differences in explaining the philosophy of consciousness by Western and Eastern scientists are determined. The author’s analytical criticism of these philosophical trends is provided.

Eksplorasi terhadap Paradigma Penyebaran Islam Para Rasul ‘Ulul Azmi: Analisis dari Perspektif Sejarah Islam Exploring the Paradigms of Islamic Propagation of ‘Ulul Azmi Prophets: An Analysis from Islamic Historical Perspectives

The concept of revelation is commonly associated with reveal prophets, who serve as conduits for delivering God's messages to mankind. This article explores the methodology employed by five prominent prophets of Ulul ‘Azmi – prophet Noah a.s., prophet Abraham a.s, prophet Moses a.s., prophet Jesus a.s. and prophet Mohammad s.a.w., in propagating Islam – with a particular focus on their method to delivering the Islamic monotheism (tawhid) message. The objective of this study is to identify and analyze the methodologies utilized by these prophets in their mission to propagate Islam. The research methodology employed is qualitative in nature, utilizing content analysis techniques. Primary sources, such as the Quran and Hadith, along with the works of Islamic scholars, are referenced to gain insights into the methodologies adopted by the prophets. The findings of this study reveal three key methods employed by the prophets, namely, oral, action, and writing. These approaches are thoroughly examined and analyzed within the context of their respective prophets and their specific circumstances. Ultimately, the article concludes by providing an overview of the identified methodologies and their significance in the propagation of Islam, shedding light on the diverse approaches and strategies utilized by the prophets to convey the message of Islamic monotheism.

Pantheism and William Wordsworth

A religious theory that may be utilized to construct an Islamic criticism of English literature according to Islamic principles is Wordsworth’s pantheism. Pantheism may encourage academics whose ultimate objective is to understand God via the study of natural objects of the universe found in English literature, despite the fact that it is fundamentally antithetical to God’s oneness. We were therefore enthralled by Wordsworth’s interpretation and comprehension of nature. However, we tried to reconstruct the idea from an Islamic perspective utilizing Quranic text after learning that his idea of God’s partial presence as a being within each natural element violates Islamic monotheism. The romantic poets like such as Wordsworth, Keats, and Shelley in Britain; transcendentalists Emerson and Thoreau in the United States; and Goethe and Hegel in Germany all contributed to the idea’s rise in popularity in the late 18th and early 19th centuries. It emerged as the preeminent literary form dedicated to praising nature in the nineteenth century. Philosophers and poets from all eras and stages manifest pantheism in a variety of languages.

The Principles of Islamic Polity in the Qur’an and Sunnah: Revisiting Modern Political Discourse

Polity is a global phenomenon that refers to the political system, structures, and processes for shaping and governing society. Islam, as a complete code of life, addresses all issues of polity. This study attempted to explore the political system of the Holy Qur’an, Practiced by the Prophet (SAAS) and the Khulafa-e-Rashidun as well. This study found that essential principles of the Islamic polity mentioned in the Qur’an are Tawhid (Islamic Monotheism), Shari`ah (Way of life), ‘Adalah (Justice), Hurriyah (Freedom), Musawah (Equality), Shura (Consultation), Al-Wasatiyyah (Moderation), Khilafah (Vicegerency), Ummah (Commonwealth), Muhasabah (Accountability), and Muʿāmalāt (Civil Conduct) etc. Regarding the Prophetic tradition, it is evident that the Madinan Charter, also known as the first written Constitution of the world and the Hudaibiyah Peace Pact were historically significant examples of a multicultural society where peaceful co-existence, freedom of all religions, and women’s participation had been ensured. Moreover, this study also discovered that the major Polity practiced by the Khulafa-e-Rashidun were Free and fair elections, Decision Process by Shura, Respecting Public Opinion, and Ensuring Transparency and Accountability etc.

Teološki i politički izazovi savremene desekularizacije na Balkanu - regrutovanje džihadista

The latest Tesat report and statistical data analysis show that the individual exteremist actions are predominant in EU, mostly incentivized by social networks, especially Telegram groups after 2016. Consequently, French and German prime ministers took the inciative on 23rd August 2016 and induced legal regulations for Telegram group, especially concerning jihadist secret messages. Balkan as multiconfessional transitory area distinguishes itself by two-directional regrutations: towards Islamis State and toward EU, consenquently representing constant safety threat to EU countries. The latest regrutation statistical data analysis shows that the highest regrutation rate is in Kosovo and Metohija - 316 identified cases, Bosna and Hercegovina (240) and Albania (140). The highset returnee rate is also noticed in Kosovo and Metohija (37%), right behind Macedonia (60%). It is reasonable to assume regrutation and returnee numbers are higher in 2023, pointing out the necessity for the European legislative modelsconcering terroristic contents regulation introduction in Serbian legislative system. The Byzantine sources of the eight to the tenth century analysis gives better understaning of the contemporary situation theological background along with fundamental differences between Islam and Christianity outline. References from the patristic writings of Saint John Damascus, Nicetas of Byzanium and Theodore Abu Qurrah. Two main distinctive contemporary qualities between Islam and Christianity, namely, Islamic Monotheism vs. Christian Triadologic concept and Islamic jihad are recognized during early stages of the Byzantine-Islamic dialog. The necessity for theological education enabling concrete discerning between extremist and moderate Islamic belief is also emphasized along with the EU knowledge of Islamic desecularization process stenghtening in Balkan.

The Hadith's View on the Phases of Embryo Development in the Womb: Study of Takhrij Hadith with Medical Science Approach

This study aims to discuss the hadith about the stages of embryo development in the womb. This study uses a qualitative approach by applying an analytical descriptive method through the takhrij method and the meaning of hadith (ma'anil hadith). The formal object of this research is hadith science, while the material object is hadith about the stages of embryo development in the womb according to the context of medical science and technology. The results and discussion of this study indicate that the status of the hadith narrated by Muslim No. 4783 is of authentic quality, which meets the acceptable qualifications for Islamic practice, although in terms of the meaning of hadith it is still abstruse. This study concludes that the study of the ma'anil hadith approach is related to the embryo development phase teaching aqidah values in their relevance to faith and monotheism in Islam.

Creating Spiritual Value: The Islamic Way to Integrate Environmental and Social Responsibilities

Purpose — While previous social and environmental accountability (SEA) research has been focused on company scenarios, in non-profit organizations (NPO), SEA has received little attention. This study focuses on traditional Islamic organizations as NPOs that provide commodities and services with the goal of increasing social value for the community at large. Accordingly, the current study aimed to develop a theoretical framework by elaborating the value system of main Islamic teachings to highlight the spiritual value of social and environmental consciousness and action. Design/methodology/approach — By employing the phenomenology approach through a way of interviews with several leaders as key persons in Al-Huda, this study found four major contributions were added to the existing literature. Findings — First, the belief in tauhid (Islamic monotheism) is the most fundamental aspect of the emotional spirit of social and environmental behavior. Second, the analysis shows that social and environmental responsibility was attached to personal responsibility. Third, the social and environmental responsibilities were aimed mostly at protecting the Islamic faith (aqidah). Fourth, analysis shows that accountabilities were for management and public purposes (horizontally) and for worship aspects (vertically). Practical implications — This case study emphasizes forms of social and environmental responsibility specific to Islamic entities, which may not be true in other entities. Originality/value — It shifts extrinsic goals such as economic motivation, profit, and business reputation in social and environmental activities into intrinsic and inherent moral responsibility. Keywords — Social and Environmental Sustainability; Tauhid; Worship; Holistic. Paper type — Case study

Tensions in describing Muslim religious practices: Insights generated from an Islamic monotheist perspective

ABSTRACT As forms of human occupation, religious practices have tended to be separated from spirituality in occupational science discussions. This paper describes the tensions we experienced in trying to situate a religious practice in Islam, namely salah (prayer), in relation to existing understandings of human occupation. We think through these tensions, drawing upon Islamic ontology and epistemology. Using a qualitative research design, we generated data using critical reflections by the first and third authors. Using their experience, and an Islamic ontology and epistemology, the co-authors analyzed and explicated the tensions experienced and identified during the academic project describing Muslim religious practices in occupational science. We use the embodiment and enactment of salah as our prominent illustrative example. The findings represent three tensions: Ontological differences through Islamic Monotheism; A fragmented and segregated view of Islam and Deen versus religion; and Tackling the dichotomy between religious and non-religious. We discuss how Islamic epistemology provides a harmonious way of capturing the fullness of religious practices such as salah. We suggest that this demonstrates a decolonial effort at focusing on viewing religious practices as occupations.

Pentingnya Masail Fiqhiyah dalam Kehidupan Dunia Modern

Islamic law regulates various life issues in detail. At the time it was revealed there was not a single human life that was not regulated. There are things that are regulated in a standard way and cannot change forever, namely regarding worship of Allah, but there are things that are regulated dynamically following developments in era, place and time, namely Muamalah, human relationships with other humans and the universe. Masail Fiqhiyah is known as a scientific discipline regarding the dynamics of Islamic law. Research on the urgency of Masail fiqhiyah in the modern world is normative research on how Islamic jurisprudence adapts to increasingly complex developments. The problem raised is: What is meant by Masail Fiqhiyah in Islamic terminology? How does Islamic Law solve contemporary problems in the modern world? The results of the research show that academically, Masail Fiqhiyah is a discipline of Fiqh related to legal issues in human life that is contemporary or does not yet have legal texts from various schools of thought. The solution to this matter is by using the Ijtihad method, not using Ijma' or agreement as existing in Islamic Fiqh.

Kajian Syirik dan Tauhid dalam Perspektif al-Qur'an dan Hadis

History records the destruction committed by the earlier people originated from the human belief that the creator of the universe was God. However, after creating this nature. He either gives up to be managed by some of His creatures, or they do so automatically, even without His permission. As mentioned, they believe that this management of nature is carried out by many parties, such as the angels, who are believed to be the daughters of God. It is, of course, a shirk, and the deed does not harm Allah Almighty and must be straightened out. The method of writing this article is qualitative. The author summarizes the opinions of the relevant previous research, compares them, and draws conclusions based on the Qur'an and hadith. Shirk is to associate Allah with something in uluhiyah, rububiyah or ubudiyah. Shirk usually comes from man's folly in thinking or obedience to satan worshipping creatures such as the sun, moon, and angels, likening God to other beings, and considering God to have children or wives. Among the consequences of shirking is that the sin is not forgiven. Meanwhile, tawhid is the worship of Allah, the opposite of shirking. Tawhid is divided into three, Tauhid Rububiyah is still limited to recognition, while tauhid Uluhiyah and Asma wa Sifat have taken the form of amaliyah as a logical consequence of Uluhiyah. Shirk means to assume there are other forces apart from God, classic examples such as the worships above. We can analogize with the standard now because the essence of hypocrisy remains the same all the time.

The Perfect Tawhid Model Proportional to Tok Ku Paloh, Nineteenth-Century Malaysian Sufis

The appreciation of monotheism in Islam (Tawhid) is one of the essential aspects that are frequently addressed, precisely in the Islamic faith by the ulama Aqidah and the Sufi scholars in the discipline of discipline Sufism. However, there are still not many studies emphasizing that it is associated explicitly with Malaysian scholarly. This study aims to shine a light on the implementation model of Tawhid Haqiqi (Perfect Tawhid) in line with the renowned Sufi figure in the archipelago, namely Sayyid Abdul Rahman Bin Muhammad Bin Zayn al-Idrus, also known as Tok Ku Paloh. This qualitative study uses a content analysis approach based on the scholar's work to obtain his particular thought written into his principal manuscript titled Ma'arij al-Lahfan Li al-Taraqqi Ila Haqaiq al-Irfan. The study came up with a model named Tauhid Haqiqi Tok Ku Model, referring to the implementation of an authentic monotheism according to his well-grounded theory on the sentence of Tawhid La Ilahi Illa Allah. The study found that applying values to the soul appreciates that only Allah has actual existence. Thus, all beings must only wish to Allah to create each moment of his existence, for they do not have the fact of real presence. The realization of values is so-called authentic monotheism. The research concludes that Tawhid Haqiqi's model can develop the personality of a Muhsin proposed by the Prophet. ?: that you become the servant of God who adores only Allah as if you see Him. Otherwise, you feel as if He is watching over you at all times.

Avicennian reсeption of Aristotle’s philosophical psychology: the definition of the soul

In the encyclopedic treatise, the ash-Shifā’ (“The Healing”), the most prominent philosopher of classical Islam Ibn Sina (Avicenna) (980–1037) has substantially revised the Aristotelian teaching about the soul. In the first instance, this revision is evident in terms of orientation to a strictly apodictic epistemology and to a synthesis of the Aristotelian teaching with Islamic monotheism. Following this second trend, Ibn Sina supplies the psychology with new dimensions – cosmological, angelological, prophetological and eschatological (more precisely, soteriological). The first book of the “Psychology” (an-Nafs) mainly deals with the notion of the soul. Ibn Sina comments on the traditional peripatetic definition of the soul with relation to the doctrine of the souls of the celestial spheres. In this context is highlighted the operational rather than the essential nature of this qualification and is also given its other modification. While analyzing the three classical characteristics of the soul (i.e. “potency”, “form” and “entelechy” – the realization of potentia), the philosopher justifies the “entelechy” as the most adequate term for it.