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Indonesia The value of tawhid in Islamic studies: The foundational ideology of muhammadiyah education ASRI ASRI 1*.
LESTARI LESTARI 2.
ELIHAMI ELIHAMI 3 AND MUSRIANI
MUSRIANI 4
Abstract Keywords Faith-based education in Indonesia has long been rooted in the central principle of TawhidAithe oneness of GodAiwhich serves as the foundation of Islamic worldview and moral This study explores how the value of Tawhid shapes the educational ideology of Muhammadiyah and influences teachersAo roles in promoting holistic learning.
Guided by a mixed-methods research design, the study involved 200 teachers and students from Muhammadiyah schools and universities across South Sulawesi.
Yogyakarta, and Central Java.
Data were collected through survey questionnaires and semi-structured interviews, then analyzed using descriptive statistics and thematic coding.
The findings revealed that teachers who internalize Tawhidic values demonstrate stronger ethical leadership, student-centered pedagogy, and an integrative approach between faith, knowledge, and service.
Participants perceived that the embodiment of Tawhid in teaching not only nurtures studentsAo spiritual awareness but also enhances discipline, empathy, and a sense of responsibility toward the The study concludes that Tawhid serves as both the ideological and pedagogical foundation of Muhammadiyah education, guiding teachers to become moral exemplars and transformative educators.
recommends continuous professional development programs emphasizing Tawhid-based pedagogy to sustain MuhammadiyahAos mission of producing intellectually competent and spiritually grounded generations.
Tawhid.
Islamic education.
Muhammadiyah, teacher values, faith-based pedagogy, educational ideology Article History Received 01 March 2025 Accepted 13 May 2025 How to Cite Asri.
Lestari.
Elihami, , & Musriani.
The value of tawhid in islamic studies: the foundational ideology of muhammadiyah Jurnal Sinar Edukasi, 6.
, 167-179.
https://doi.
org/10.
61346/jse.
1* Universitas Muhammadiyah Enrekang.
Indonesia.
Corresponding email: elihamid72@gmail.
4 Universitas Muhammadiyah Enrekang.
Indonesia.
Corresponding | e-ISSN: 2721-3706 and p-ISSN: 2721-6.
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Indonesia Introduction Indonesia, the worldAos largest Muslim-majority nation and the fourth most populous country, has a long tradition of integrating religion and education as part of its national identity, (Sarwan, 2.
Islamic education, in particular, has played a crucial role in shaping the moral, spiritual, and intellectual development of Indonesian society.
Among the many Islamic movements contributing to this landscape.
Muhammadiyah stands out as one of the most influential organizations promoting modern, rational, and faith-based education, (Usman et , 2.
Established in 1912 by Ahmad Dahlan.
Muhammadiyah has built thousands of schools, universities, and social institutions that embody its vision of producing educated and morally upright citizens.
At the heart of this educational philosophy lies the central Islamic principle of TawhidAithe oneness of GodAiwhich functions as both an ideological and pedagogical foundation guiding teachers and learners alike (Hamami & Nuryana, 2.
In the context of contemporary education, the integration of Tawhidic values remains a vital yet challenging task.
Rapid globalization, secular educational trends, and the rise of digital culture have influenced studentsAo moral orientation and teachersAo instructional practices, (Husnaini et al.
, 2.
While many faith-based schools attempt to balance spiritual and intellectual development, not all succeed in maintaining harmony between religious ideals and modern educational demands.
Muhammadiyah, however, positions Tawhid as the ultimate principle that unites faith .
, knowledge (Aoil.
, and action .
This concept ensures that education is not merely a process of cognitive development but also a journey of character formation and social responsibility, (Parjiman & Wiryareja, 2.
Previous studies on Muhammadiyah education have primarily focused on its institutional growth, curriculum development, and modernization of Islamic thought, (Kuswandi, 2.
Yet, limited attention has been given to how TawhidAias the philosophical nucleus of Islamic worldviewAiinfluences teachersAo pedagogical approaches and ethical conduct in the classroom.
Understanding this relationship is essential, as teachers play a transformative role in transmitting Tawhidic values through both formal instruction and moral example, (Misbahuddin, 2.
Their ability to integrate faith and knowledge directly impacts studentsAo motivation, discipline, empathy, and sense of communal responsibility, (Misbahuddin, 2.
This study, therefore, aims to explore how the value of Tawhid shapes the educational ideology of Muhammadiyah and influences teachersAo roles in promoting holistic learning.
examining teachersAo and studentsAo perceptions in Muhammadiyah institutions across South Sulawesi.
Yogyakarta, and Central Java, the research seeks to illuminate how Tawhid-based pedagogy operates in practice.
The studyAos findings are expected to contribute to the broader discourse on faith-based education, highlighting how Islamic principles can foster ethical leadership, transformative teaching, and balanced human development in the modern educational era.
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Indonesia Methodology Research design, site, and participants This study was conducted between June and September 2024 as part of a broader research initiative on Tawhid-based pedagogy and teacher professionalism within Muhammadiyah educational institutions.
A mixed-methods research design was employed to obtain both quantitative and qualitative insights into how the value of Tawhid influences teachersAo educational ideology and classroom practices.
The quantitative component utilized a Likertscale questionnaire adapted from (Hazyimara & Mardiana, 2.
, designed to measure teachersAo and studentsAo perceptions of Tawhidic integration in teaching, moral conduct, and learning motivation.
The qualitative phase involved semi-structured interviews to explore deeper reflections on teachersAo spiritual leadership, ethical behavior, and educational Based on MuhammadiyahAos educational distribution and diversity across Indonesia, three provinces were selected as the research sites: South Sulawesi.
Yogyakarta, and Central Java.
These areas were chosen to represent a balance between MuhammadiyahAos historical centers of reformist Islamic thought and its growing educational networks in both urban and regional contexts.
Each province included two Muhammadiyah schools and one Muhammadiyah university to capture variation across educational levels, (Kuswono, 2.
A total of 200 participants were involved in this study, consisting of 120 students and 80 teachers.
Respondents were conveniently chosen based on their availability and willingness to participate.
All participants were informed about the purpose of the study, and participation was voluntary and anonymous to ensure ethical compliance and honest responses.
The questionnaire was distributed in person and online, while interviews were conducted in both Bahasa Indonesia and English, depending on participantsAo preference.
Data from the quantitative phase were analyzed using descriptive statistics to identify trends and patterns in perceptions of Tawhidic education, while qualitative interview data were analyzed through thematic coding to identify recurring themes related to faith integration, moral pedagogy, and teacher professionalism.
This combination of approaches provided a comprehensive understanding of how Tawhid serves as both an ideological foundation and a pedagogical practice within Muhammadiyah education Data collection and analysis Data collection for this study was carried out in two sequential phases to ensure methodological rigor and achieve triangulation of findings.
The first phase involved administering a quantitative survey distributed to teachers and students from the selected Muhammadiyah educational institutions.
The questionnaire comprised 30 items that were organized into three key dimensions: .
the Tawhidic worldview and educational philosophy, .
the integration of faith and learning practices, and .
ethical and spiritual leadership in teaching.
Respondents were asked to rate their agreement on a five-point Likert scale, ranging from 1 .
trongly disagre.
to 5 .
trongly agre.
This design aimed to capture measurable insights into how Tawhidic | e-ISSN: 2721-3706 and p-ISSN: 2721-6.
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Indonesia principles influence educational behavior, instructional attitudes, and moral development across Muhammadiyah institutions.
The second phase of the study employed semi-structured interviews to obtain deeper qualitative insights into participantsAo experiences and reflections.
A total of 20 participants were selectedAicomprising 10 teachers and 10 studentsAibased on their active involvement in Islamic learning, community service, and faith-based activities.
Each interview lasted approximately 45 to 60 minutes and followed a structured protocol designed to explore participantsAo perceptions of how Tawhid informs educational understanding, character formation, and classroom ethics.
All interviews were audio-recorded with participantsAo consent and later transcribed verbatim to ensure data accuracy and authenticity.
To enhance the credibility and reliability of qualitative findings, the researcher implemented several strategies including member checking, peer debriefing, and data triangulation across multiple sources and methods.
Member checking allowed participants to validate the accuracy of their transcribed responses, while peer debriefing involved consultations with academic colleagues to refine interpretations and minimize researcher bias.
Field notes were also systematically maintained throughout the process to document contextual and nonverbal observations that contributed to a more comprehensive analysis of participantsAo lived experiences.
The quantitative data collected from the survey were processed and analyzed using SPSS Descriptive statistical analysesAiincluding means, standard deviations, and frequency distributionsAiwere conducted to identify overall trends in participantsAo perceptions of Tawhidic values within educational contexts.
In addition, correlation analysis was applied to examine potential relationships between key variables such as faith integration, ethical orientation, and academic motivation.
This statistical approach allowed the researcher to determine how the understanding of Tawhid influences teachersAo and studentsAo attitudes toward learning, leadership, and moral conduct.
In contrast, the qualitative data derived from interview transcripts were examined through a thematic analysis approach following the six-step framework of (Ayten, 2.
The process began with multiple readings of the transcripts to achieve immersion and familiarity with the data.
Subsequently, initial codes were generated and grouped into broader categories that represented recurring concepts across participantsAo narratives.
These categories evolved into three dominant themes: .
Tawhid as the moral compass of education, .
Integration of spirituality and intellectualism in classroom practice, and .
Teacher professionalism as an embodiment of faith.
Each theme encapsulated an essential dimension of how Tawhid operates as a guiding principle in MuhammadiyahAos educational philosophy.
To ensure analytical rigor, the emerging themes were independently reviewed by two experts in Islamic education.
Revisions were made through iterative discussion until consensus was achieved, strengthening the validity of thematic interpretations.
This combined analytical frameworkAiintegrating both statistical and thematic approachesAiprovided a holistic understanding of Tawhid as both an ideological and pedagogical construct within Muhammadiyah education.
The study was conducted in accordance with the ethical guidelines established by the Muhammadiyah Higher Education.
Research, and Development Council (Majelis Diktilitbang Muhammadiya.
The principles of respect, confidentiality, and academic integrity were strictly upheld throughout the research process.
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Indonesia all information collected was used exclusively for scholarly purposes.
Prior to data collection, participants provided informed consent and were assured of their right to withdraw from the study at any time without facing any negative consequences.
These ethical safeguards ensured that the research-maintained transparency, accountability, and respect for the dignity of all Results This section presents the studyAos findings in relation to the main research questions, focusing on three key dimensions: .
participantsAo understanding of Tawhidic values within the Muhammadiyah educational context, .
perceptions of teachersAo Tawhid-based pedagogical attitudes across demographic categories such as age, gender, and educational level, and .
perceived effects of Tawhid-inspired teaching on studentsAo learning behavior, moral formation, and spiritual awareness.
The results integrate quantitative survey data and qualitative interview insights to provide a comprehensive picture of how Tawhid functions as the moral and pedagogical foundation in Muhammadiyah institutions.
ParticipantsAo awareness of tawhidic values The quantitative findings of this study revealed a consistently high level of awareness and internalization of Tawhidic values among both teachers and students within Muhammadiyah educational institutions.
The overall mean score for the dimension AuTawhidic worldview and educational philosophyAy was 4.
56 (SD = 0.
, reflecting a strong consensus that belief in the oneness of God profoundly influences moral responsibility, intellectual curiosity, and ethical behavior in the learning process.
This finding indicates that the principle of TawhidAithe unity and sovereignty of AllahAiremains a central ideological force that shapes not only theological understanding but also practical educational engagement.
Teachers recorded a slightly higher mean score (M = 4.
compared to students (M = 4.
, suggesting that educators possess a deeper internalization of Tawhid as both a theological conviction and a professional ethic.
This difference may be attributed to teachersAo greater exposure to Islamic pedagogical frameworks and their role as moral exemplars in the Muhammadiyah educational The qualitative phase of the research provided a more nuanced understanding of these quantitative findings.
Interviews with participants revealed that Tawhid is not perceived merely as a doctrinal statement or abstract religious belief but rather as a comprehensive worldview that integrates all dimensions of life, including education, ethics, and social relations.
Teachers consistently emphasized that their teaching is rooted in the consciousness of serving God, where every instructional act becomes an extension of worship .
As one teacher from Yogyakarta expressed.
AuTeaching is an act of worship.
When I teach with the awareness of Tawhid.
I see my students not only as learners but as khalifahAiservants of God who must use their knowledge for good.
Ay This perspective illustrates that Tawhidic education transcends intellectual instruction by embedding spiritual consciousness into every pedagogical It redefines the teacherAos identity, not merely as an academic instructor but as a moral guide entrusted with nurturing both the mind and the soul of the student.
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Indonesia Students also demonstrated a profound appreciation of Tawhidic values in shaping their character and learning habits.
Many of them articulated that understanding Tawhid cultivates self-discipline, empathy, and a heightened sense of accountability.
The belief that all actions are observed and judged by Allah fosters a deep moral awareness that extends beyond the Students reported that Muhammadiyah schools actively Auconnect science with faith,Ay emphasizing that education should not only lead to intellectual excellence but also nurture spiritual integrity.
This synthesis of religious and rational inquiry represents the essence of MuhammadiyahAos educational philosophy, which seeks to harmonize modern scientific advancement with Islamic ethical foundations.
Furthermore, the findings suggest that Tawhid functions as both the philosophical core and the moral compass of the Muhammadiyah educational experience.
By anchoring education in divine unity, teachers and students engage in a process of holistic development that integrates cognitive, emotional, and spiritual dimensions.
The data affirm that the Tawhidic worldview shapes not only academic motivation but also interpersonal relationships, promoting values such as honesty, humility, and mutual respect.
In essence.
Tawhid transforms education from a pursuit of worldly success into a sacred endeavor aimed at achieving balance between faith, knowledge, and righteous actionAiembodying the Muhammadiyah vision of producing insan beriman, berilmu, dan beramal .
ndividuals of faith, knowledge, and good deed.
TeachersAo tawhid-based pedagogical attitudes across demographics The analysis of demographic factors revealed nuanced patterns in how Tawhid-based pedagogical attitudes were perceived and practiced across different groups within Muhammadiyah educational institutions.
Quantitative data demonstrated that female teachers scored slightly higher in ethical and spiritual leadership (M = 4.
compared to their male counterparts (M = 4.
This difference, though modest, suggests that female educators tend to emphasize emotional empathy, moral nurturing, and character-centered pedagogy as expressions of Tawhidic consciousness in their teaching roles.
Their approach aligns with nurturing spiritual sensitivity, humility, and compassion, qualities often reflected in holistic Islamic education.
Age also played a significant role in shaping pedagogical attitudes.
Younger teachersAi those under 35 years oldAidemonstrated greater enthusiasm for integrating Tawhidic principles with modern learning technologies, digital media, and interactive classroom strategies.
This emerging trend points toward a spiritual-technical integration, where the unity of divine knowledge (Tawhid al-AoIl.
is extended into digital learning environments.
These educators often view technology as a tool to enhance studentsAo awareness of GodAos creation and as a means to inspire ethical responsibility in the digital age.
In contrast, senior teachers .
ged 35 and abov.
exhibited strong attachment to traditional pedagogical methods, emphasizing direct moral modeling and mentorship as the primary means of transmitting Tawhidic values.
At the student level, perception of Tawhid varied according to educational stage.
University students tended to conceptualize Tawhid more abstractly, linking it to social justice, community engagement, and ethical leadership.
They viewed faith as a catalyst for contributing positively to society, aligning religious devotion with civic responsibility.
Meanwhile, high school students expressed Tawhid in more personal and behavioral dimensionsAisuch as showing respect to teachers, honesty in examinations, and discipline in learning.
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Indonesia that as learners mature intellectually, their understanding of Tawhid evolves from personal piety toward social consciousness.
Qualitative interviews enriched these quantitative insights.
A student from Central Java summarized this integration eloquently:AuOur teachers always remind us that science without faith is empty.
Even when we learn about technology, they connect it back to AllahAos creation and human responsibility.
Ay This statement encapsulates the essence of MuhammadiyahAos Tawhidic pedagogyAia living educational philosophy that harmonizes intellect, morality, and Table 1.
Mean scores of tawhid-based pedagogical attitudes by demographic group Demographic Category Gender (Teacher.
Age (Teacher.
Students Subgroup
Male Teachers Female Teachers Under 35 years 35 years and High
School
Level University Level Mean
(M)
Interpretation Behavioral understanding of Tawhid Conceptual and social-ethical understanding Strong ethical leadership.
traditional emphasis Higher empathy and moral sensitivity Greater openness to digital-faith integration Focus on conventional moral teaching As shown in Table 1, variations across demographics were minor yet meaningful.
Female and younger teachers exhibited stronger Tawhidic engagement through compassionate and innovative teaching approaches.
Similarly, the progression from high school to university revealed an intellectual deepening of Tawhidic awareness.
Collectively, these findings underscore that Tawhid-based pedagogy in Muhammadiyah education is dynamic and adaptiveAirooted in faith yet responsive to generational and contextual transformations.
Effects of tawhid-based teaching on learning and moral formation The third research question explored how teachersAo Tawhidic attitudes influence studentsAo learning behavior, moral discipline, and spiritual development.
Quantitative findings revealed strong positive correlations between teachersAo embodiment of Tawhidic values and various aspects of studentsAo learning engagement.
Specifically, there was a high correlation between faith integration and academic motivation .
= .
72, p < .
, indicating that students taught by teachers who consciously integrate Tawhidic principles into lessons tend to exhibit greater enthusiasm, persistence, and curiosity toward learning.
Similarly, ethical leadership showed a significant relationship with student discipline .
= .
68, p < .
, suggesting that moral consistency and fairness demonstrated by teachers foster respectful and responsible classroom These statistical results show that Tawhid functions not merely as a theological doctrine but also as a psychological and pedagogical catalyst, influencing studentsAo internal motivation and conduct.
Teachers who consciously align their instructional practices with Tawhidic principles help students perceive learning as an act of worship .
and a moral duty.
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Indonesia Consequently, students view academic achievement not only as personal success but as a contribution to the greater good of society.
Qualitative data from interviews deepened these insights.
Many students described their teachers as moral exemplarsAiindividuals whose sincerity, humility, and justice reflected faith in action.
Teachers who began their classes with short reflections or zikr were perceived as inspiring models who linked intellectual pursuit with spiritual mindfulness.
As one student expressed.
AuOur teacher never separates science from faith.
Every time we discuss a topic, he reminds us that understanding the world means understanding the signs of Allah.
Ay Teachers echoed this view, emphasizing that grounding education in Tawhid promotes reflective learning, where students internalize ethical implications of their knowledge.
One teacher from Yogyakarta explained.
AuTawhid gives purpose to knowledgeAiit reminds students that what they learn should benefit others, not just themselves.
Ay This mindset aligns with MuhammadiyahAos vision of Islam berkemajuan, where education must produce not only knowledgeable individuals but also morally conscious and socially responsible citizens.
Moreover, the integration of Tawhid in teaching has been found to encourage selfregulation and empathy among students.
Learners in Tawhidic environments develop intrinsic motivation to act ethically, cooperate with peers, and participate in community projects.
Teachers who incorporate spiritual discussions into academic subjects reported that students showed greater emotional maturity, patience, and collective awareness.
This demonstrates that Tawhid-based education creates harmony between cognitive, affective, and spiritual domainsAi a hallmark of holistic Islamic pedagogy.
Table 2.
Correlations between teachersAo tawhidic attitudes and student outcomes Variables Indicators Correlation .
Faith Integration Alignment Ie Academic lessons Motivation Tawhid principles Significance .
< .
Ethical Leadership Fairness.
Ie Student humility.
Discipline justice in teaching < .
Spiritual Reflection Use of zikr, 0.
Ie Empathy and reflection, moral Cooperation < .
Faith-Based Connecting Pedagogy Ie knowledge Reflective Learning community < .
Interpretation Strong correlationAifaith-based learning motivation Strong correlationAi Moderate to strong linkAi spiritual teaching enhances emotional intelligence Strong associationAi students apply faith to social practice The results clearly show that Tawhid-based teaching produces measurable and meaningful effects on student character and learning engagement.
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Indonesia collective responsibility.
Students in such settings not only perform better academically but also embody ethical and spiritual maturityAiliving embodiments of MuhammadiyahAos educational philosophy: menjadi insan beriman, berilmu, dan beramal.
In essence.
Tawhid operates as both the soul and system of Muhammadiyah educationAiuniting thought, behavior, and devotion in the pursuit of transformative learning.
Discussion The findings of this study reveal that while most teachers and students in Muhammadiyah educational institutions possess a strong understanding of Tawhidic values, their application and internalization manifest at varying levels of depth.
This situation parallels the broader educational challenge in Indonesia, where faith-based education sometimes emphasizes ritual and doctrinal understanding over philosophical and practical integration.
this regard, the study confirms that Tawhid within Muhammadiyah schools and universities is widely recognized as a theological foundation.
however, the extent to which it transforms teaching methods, learning behavior, and ethical leadership depends on teachersAo interpretive capacity and institutional culture.
The high mean scores in the quantitative findings demonstrate that Tawhidic awareness is deeply embedded in Muhammadiyah education, aligning with previous research emphasizing that Tawhid serves as the nucleus of Islamic worldview .
(Burdine.
Misbahuddin, 2.
Yet, similar to how Indonesian democracy remains procedural in nature (Asmorojati, 2.
the practice of Tawhidic education in some institutions can still be described as doctrinally strong but pedagogically uneven.
Teachers often articulate Tawhid as a belief system but may not always translate it into dynamic classroom practices that connect faith with intellectual inquiry, creativity, and community engagement.
This reflects a partial or AuproceduralAy embodiment of TawhidAistrong in form, but still developing in substance.
The qualitative interviews reinforce this interpretation.
While teachers frequently identify Tawhid as the moral compass guiding education, their classroom applications vary in depth and innovation.
Some teachers employ Tawhid-based reflection and ethical discussion as integral parts of the curriculum, whereas others restrict Tawhidic content to religious subjects Such differences suggest that institutional training and pedagogical development play crucial roles in moving from formalistic religiosity to transformative spirituality in education (Agus & Ali, 2.
This aligns with Ahmad DahlanAos original vision of Muhammadiyah educationAito integrate faith .
, knowledge (Aoil.
, and action .
in everyday learning, not as separate domains but as an interconnected whole Another significant finding relates to demographic factors influencing Tawhid-based Female teachers scored higher in ethical and spiritual leadership, possibly due to stronger affective engagement and empathetic communication styles.
This echoes studies in moral education indicating that women educators tend to exhibit greater relational sensitivity and holistic care (Asmorojati, 2019.
Novriadi et al.
, 2.
Meanwhile, younger teachersAo openness to integrating Tawhid with digital learning tools represents a generational shift toward spiritual-technical integration, reflecting MuhammadiyahAos adaptive capacity in the digital age.
This trend mirrors the organizationAos historical role in harmonizing modern science and Islamic valuesAia balance between ijtihad .
ational effor.
and taqwa .
At the student level, the findings show that the Tawhidic understanding matures with educational | e-ISSN: 2721-3706 and p-ISSN: 2721-6.
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Indonesia High school students associate Tawhid with moral discipline and obedience, whereas university students interpret it as a foundation for social ethics and intellectual This developmental trajectory suggests that Tawhidic education evolves from behavioral awareness to philosophical consciousness, indicating successful moral scaffolding within Muhammadiyah institutions.
However, the fact that some students still perceive Tawhid primarily as personal piety rather than a comprehensive life framework implies a need for more contextual and interdisciplinary learning that situates Tawhid in socio-scientific and civic The correlation between faith integration and academic motivation .
= .
72, p < .
further supports the notion that internalized spirituality strengthens studentsAo engagement with When teachers demonstrate Tawhid-based ethical leadership, students become more self-disciplined and community-oriented.
This is consistent with the Islamic educational philosophy that Aoilm .
without adab .
leads to imbalance (Afifi et al.
, 2021.
Agustianda, 2025, 2.
The integration of Tawhid thus functions not merely as theological reinforcement but as a moral and epistemological framework that shapes learners into insan kamilAithe complete human being, harmonizing reason, spirit, and action.
Nevertheless, the study also indicates areas for pedagogical improvement.
Just as IndonesiaAos democracy requires a transition from procedural to substantive practices.
Tawhidic education must evolve from symbolic affirmation toward experiential realization.
Teachers need ongoing professional development programs that deepen their understanding of Tawhid as a living philosophy, capable of informing curriculum design, classroom management, and community engagement.
This transformation demands institutional commitment to nurturing murobbiAiteachers who educate not only the mind but also the soul and conscience, (Subur & Hidayati, 2.
In summary, the discussion highlights that Tawhid in Muhammadiyah education functions as both a unifying belief system and a transformative pedagogical principle.
Its strength lies in its ability to bridge spirituality and rationality, linking divine consciousness with social responsibility.
However, to fully actualize the potential of Tawhid-based education, continuous reflection and innovation are requiredAiensuring that faith remains not only professed but practiced in ways that shape ethical leadership, intellectual excellence, and compassionate citizenship.
Conclusion and Recommendations The study conclusively demonstrates that Tawhid-based teaching serves as the central mechanism for nurturing intellectual, moral, and spiritual growth within Muhammadiyah Both quantitative and qualitative findings consistently reveal that when teachers embody Tawhidic valuesAithrough sincerity, ethical consistency, and the conscious integration of faith into teachingAistudents exhibit greater motivation, discipline, and empathy.
These results indicate that Tawhid operates not only as a theological belief but also as a transformative educational principle that bridges religious faith and academic excellence.
In this context, teaching grounded in Tawhid shapes the moral environment of the classroom and inspires students to view learning as a sacred and purposeful act.
The strong correlation between faith integration and academic motivation .
= .
72, p < .
highlights that education rooted in divine awareness fosters perseverance and a deep sense | e-ISSN: 2721-3706 and p-ISSN: 2721-6.
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Indonesia of purpose among learners.
Likewise, the positive relationship between ethical leadership and student discipline .
= .
68, p < .
reflects how teachers who act as moral exemplars influence the ethical behavior of their students.
When learners perceive their teachers as uswah hasanahAi living examples of sincerity and justiceAithey internalize essential virtues such as honesty, humility, and respect.
Moreover, the inclusion of spiritual reflection in teaching correlates with greater empathy and cooperation .
= .
64, p < .
, showing that reflective practices cultivate emotional intelligence alongside intellectual development.
These findings reinforce MuhammadiyahAos educational philosophy, which envisions the Tawhidic paradigm as a unifying force that integrates science, ethics, and spirituality.
Instead of treating religion as a separate or supplementary component.
Tawhid serves as the axis of educational design, shaping the curriculum, teaching methods, and institutional culture.
Such a holistic approach ensures that education transcends mere knowledge acquisition and becomes both an act of worship .
and social service .
It aligns intellectual pursuit with spiritual consciousness, fostering a balanced formation of the mind, heart, and In light of these findings, several recommendations emerge.
First.
Muhammadiyah institutions should integrate Tawhidic pedagogy systematically into curriculum design at every educational level.
Teacher training programs must include modules on spiritual leadership, ethical instruction, and reflective teaching, ensuring that every educator understands Tawhid as both a value system and a methodology.
Second, ongoing professional development should help teachers harmonize Tawhidic principles with modern innovations such as digital learning, project-based education, and STEM approaches.
Younger educators who are open to this spiritual-technological synthesis can serve as pioneers of faith-driven educational reform.
Third, student development programs should provide structured opportunities to practice Tawhidic principles through community service, applied research, and interfaith Such experiences allow students to transform faith into action and link knowledge to social ethics.
Fourth.
MuhammadiyahAos educational boards should establish an assessment framework that measures not only academic success but also moral reasoning, social responsibility, and spiritual intelligence, ensuring a more holistic evaluation of student Finally, collaborative research and policy initiatives should examine the long-term effects of Tawhid-based education on leadership, professional ethics, and civic engagement.
In conclusion, the synthesis of faith and knowledge within MuhammadiyahAos Tawhidic framework represents a transformative model for Islamic education.
It affirms that the pursuit of knowledge must be illuminated by spiritual awareness, ensuring that every act of learning becomes an expression of devotion, every innovation a service to humanity, and every educated individual a reflection of divine unity.
This integration of intellect and faith stands as the essence of MuhammadiyahAos mission to cultivate insan beriman, berilmu, dan beramalAipeople of faith, knowledge, and righteous action.
Disclosure Statement The authors reported no potential conflict of interest.
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This is an Open Access article, published by Institute of Information Technology and Social Science (IITSS).
Indonesia Acknowledgments The authors would like to extend their sincere appreciation to the Muhammadiyah Education Council and the broader Muhammadiyah community for their invaluable contributions to this study.
Their unwavering commitment to advancing Islamic education grounded in Tawhidic values and social responsibility served as both inspiration and foundation for this research.
The cooperation of Muhammadiyah teachers, school administrators, and students across various regions provided meaningful insights into how faith-based pedagogy can harmonize intellectual, moral, and spiritual growth.
Finally, the authors express heartfelt gratitude to all educators and students within the Muhammadiyah network who participated in this research.
Their dedication to embodying the principles of faith, knowledge, and action .
man, ilmu, dan ama.
continues to exemplify the living spirit of MuhammadiyahAos mission in nurturing transformative Islamic education.
References