Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis Ae ISSN: 1411-6855 .
2548-4737 .
Vol.
No.
2 (Juli 2.
, hlm.
327-350, doi: 10.
14421/qh.
https://ejournal.
uin-suka.
id/ushuluddin/qurdis/index Article History: Submitted:15-12-24 Revised:26-2-25 Accepted:18-04-25 Tawhid and QurAoanic Interpretation in Early 20th-Century Minangkabau: A Philological-Theological Study of Abdul Latif SyakurAos al-Tawud .
2Ae1.
Tauhid dan Penafsiran al-QurAoan di Minangkabau Awal Abad ke-20: Sebuah Kajian Filologis-Teologis atas al-Tawhd .
2Ae1.
karya Abdul Latif Syakur Ridhoul Wahidi .
Benny Afwadzi .
Syafril .
Riki Rahman .
*Corresponding author: dhoul_faqoet@yahoo.
Universitas Islam Indragiri.
Jl.
Provinsi No.
Parit 1.
Tembilahan Hulu.
Riau.
Indonesia .
Universitas Islam Negeri Maulana Malik Ibrahim Malang .
Universiti Tun Hussein Onn Malaysia.
Parit Raja.
Batu Pahat .
Johor.
Malaysia Abstract The Islamic reform movement in early 20th-century Minangkabau.
West Sumatra, evolved through three phases.
The first phase involved intellectual engagement, followed by military conflict, and later, modernization through education.
During the third phase, scholarly production increased significantly.
However, reformist literature predominantly concentrated on debates about tariqa .
eligious orde.
and fiqh .
Substantive discourse on tawhid .
neness of Go.
was absent, which forms the foundation of aqidah .
This study explores Abdul Latif SyakurAos al-Tawhid manuscript .
2Ae1.
to explore this underexamined aspect of Islamic theological discourse.
Employing an integrative qualitative approach .
hilological-theological and historical analysi.
, the research explores three aspects: .
SyakurAos construct of integrative tawhid, which synthesizes rubbiyyah .
, ulhiyyah .
, and asmAAo wa ifAt .
ivine names and attribute.
his critique of shirk .
ssociating partners with Go.
in both its jahiliyyah .
agan-ritualisti.
and modern .
the role of ikhlas .
incere devotio.
as a bridge between tawhid and social The findings show Syakur presents a non-polemical approach, integrating MinangkabauAos local values .
dat basandi syarak, or Sharia-based traditio.
with Islamic doctrine.
He also critiques the tendency to reduce tawhid to ritual formalism or a strict separation between religion and state.
His concept of modern shirk provides valuable insights into current challenges, such as materialism and environmental issues.
By integrating education and literacy at an institution informally known as Surau Si Camin.
Syakur contributed to a holistic reform that emphasized the unity of aqidah, ethics, and social responsibility.
This study affirms the relevance of integrative tawhid as a framework for conflict resolution and interfaith dialogue in pluralistic societies while revitalizing the intellectual legacy of Islam in the Nusantara region .
he Malay-Indonesian archipelag.
Keywords: integrative tawhid.
Islamic reform.
Minangkabau, tafsir.
Abdul Latif Syakur Abstrak:
Gerakan reformasi Islam di Minangkabau.
Sumatera Barat pada awal abad ke-20 berkembang melalui tiga fase yang berbeda.
Fase pertama ditandai dengan keterlibatan intelektual, diikuti oleh konflik bersenjata, dan kemudian modernisasi melalui pendidikan.
Pada fase ketiga, produksi keilmuan meningkat secara signifikan.
Namun, literatur reformis umumnya terfokus pada perdebatan seputar tarekat dan fikih, sementara diskursus substantif mengenai tauhidAiyang merupakan fondasi akidahAinyaris tidak mendapat perhatian.
Studi ini menelaah manuskrip at-Tawhid karya Abdul A 2025.
The Author Creative Commons Attribution-NonCommercial-NoDerivatives BY-NC-ND: This work is licensed under a Jurnal Studi Ilmu-ilmu AlQurAoan dan Hadis Creative Commons Attribution-NonCommercial-NoDerivatives 4.
0 International License .
ttps://creativecommons.
org/licenses/by-nc-nd/4.
0/) which permits non-comercial use, reproduction, and distribution of the work whitout further permission provided the original work is attributed as spesified on Jurnal Studi Ilmu-ilmu Al-QurAoan dan Hadis and Open Access pages.
Wahidi.
Afwadzi.
Syafril.
Rahman Latif Syakur .
2Ae1.
untuk mengkaji aspek teologis Islam yang kurang dieksplorasi tersebut.
Dengan menggunakan pendekatan kualitatif integratif .
nalisis filologis-teologis dan histori.
, penelitian ini mengkaji tiga aspek utama: .
konstruksi tauhid integratif Syakur yang mensintesis rubbiyyah, ulhiyyah, dan asmAAo wa sifAt.
kritiknya terhadap syirik jahiliyah .
maupun modern .
ekular-materialisti.
peran ikhlas sebagai jembatan antara tauhid dan praksis Temuan penelitian menunjukkan bahwa Syakur menawarkan pendekatan non-polemik yang mengintegrasikan nilai-nilai lokal Minangkabau .
dat basandi syara.
dengan doktrin Islam.
Ia juga mengkritik kecenderungan untuk mereduksi tauhid menjadi formalitas ritual semata atau memisahkan secara ketat antara agama dan negara.
Konsep syirik modern yang ia rumuskan memberikan wawasan berharga dalam menghadapi tantangan kontemporer, seperti materialisme dan krisis lingkungan.
Melalui integrasi pendidikan dan literasi di lembaga yang secara informal dikenal sebagai Surau Si Camin.
Syakur turut membentuk reformasi holistik yang menekankan kesatuan antara akidah, etika, dan tanggung jawab sosial.
Studi ini menegaskan relevansi tauhid integratif sebagai kerangka dalam resolusi konflik dan dialog antariman dalam masyarakat pluralistik, sekaligus merevitalisasi warisan intelektual Islam di kawasan Nusantara.
Kata Kunci: tauhid integratif, reformasi Islam.
Minangkabau, tafsir.
Abdul Latif Syakur Introduction The Islamic reform movement in early 20th-century Minangkabau (West Sumatra.
Indonesi.
developed in response to religious practices seen as deviations,1 including taqlid .
nquestioning acceptanc.
, bidAoah .
eligious innovatio.
, and 2 The movement progressed through three phases.
First came intellectual discourse,3 followed by military conflict between the Kaum Adat (Customary Factio.
and Kaum Padri (Islamic Reformist.
4 The final phase saw modernization through education and literacy, led by Shaykh Ahmad Khatib al-Minangkabawi and his 5 During this period, reformist ideas spread primarily through written M Qadafi.
M Iswantir, and A Akbar.
AuModerasi Pendidikan Islam Awal Abad 20 Di Sumatera Barat,Ay Jurnal Ilmiah A 1, no.
: 78Ae83, https://doi.
org/https://doi.
org/10.
61722/jirs.
Fitri Yanti.
Vita Latifa Aryani, and Nur Salsabilah Alfatih.
AuMenjaga Keautentikan Al-QurAoan Dalam Keberagaman Indonesia,Ay Tadabbur: Jurnal Integrasi Keilmuan 2, no.
Danil Mahmud Chaniago.
Umi Rusmiani Humairah, and Rengga Satria.
AuNasionalisme,Ay Khazanah:
Jurnal Sejarah Dan Kebudayaan Islam 10, no.
1 (May 31, 2.
: 25Ae40, https://doi.
org/10.
15548/khazanah.
Rengga Satria.
AuDari Surau Ke Madrasah : Modernisasi Pendidikan Islam Di Minangkabau 1900-1930 M,Ay TADRIS: Jurnal Pendidikan Islam 14, no.
2 (December 30, 2.
: 277, https://doi.
org/10.
19105/tjpi.
Haedar Nashir.
AuPurifikasi Islam Dalam Gerakan Padri Di Minangkabau,Ay Unisia 31, no.
: 219Ae30, https://doi.
org/10.
20885/unisia.
Christine Dobbin.
AuIslamic Revivalism in Minangkabau at the Turn of the Nineteenth Century,Ay Modern Asian Studies 8, no.
3 (May 28, 1.
: 319Ae45, https://doi.
org/10.
1017/S0026749X00014669.
Rafles.
Muhammad Taufan, and Sabiruddin Sabiruddin.
AuRole of Abdullah Ahmad on the Modernization of Islamic Education in Minangkabau,Ay Khalifa: Journal of Islamic Education 1, no.
: 31, https:// org/10.
24036/kjie.
Ihsan Sanusi.
AuKebangkitan Islam Minangkabau,Ay Majalah Ilmiah Tabuah:
Ta`limat.
Budaya.
Agama Dan Humaniora 24, no.
2 (December 20, 2.
: 148Ae65, https://doi.
org/10.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation works, shifting the movement from physical conflict to intellectual debate.
6 However, most scholarly writings of the time focused on tariqa .
eligious order.
and fiqh .
In contrast, tawhid .
neness of Go.
Aithe core of Islamic aqidah .
Aireceived little attention.
7 The discourses that several recent researchers in Minangkabau studies make, however, have continued to revolve around tariqa and These researchers include Irina Katkova and Jamaluddin Wan,8 Arifah Millati Agustina,9 Hamda Sulfinadia and Jurna Petri Roszi10.
In this respect, studying discourse on aqidah in Minangkabau is immediately important.
From the social movement theory perspective.
MinangkabauAos reformist dynamics reveal two critical dimensions.
First, they reflect the complex interplay between adat .
ustomary tradition.
and Islam.
11 Second, they demonstrate the strategic mobilization of educational and literacy resources.
12 The lack of tawhidfocused studies in 20th-century reformist literature highlights a significant academic Muhammad Amin Brahimi and Houssem Ben Lazreg explained that in the 20th century.
Muslim reformers focused on studying fiqh.
Sufism, and philosophy.
Such Muslim reformers as Ayatollah Khomeini.
Muhammad Hamidullah.
Muhammad Arkoun, and Fazlurrahman have been in the studiesAo spotlight.
13 Moreover.
Apria PutraAos study shows that only five percent of Minangkabau ulamaAos works addressed tawhid, while 70 percent focused on tariqa and fiqh.
This imbalance weakened the central role of tawhid, especially as distorted local beliefsAisuch as shirk .
ssociating Apria Putra.
AuUlama Dan Karya Tulis: Diskursus Keislaman Di Minangkabau Awal Abad 20,Ay FUADUNA:
Jurnal Kajian Keagamaan Dan Kemasyarakatan 1, no.
Yelda Syafrina.
AuFase Dalam Gerakan Pembaharuan Islam Di Minangkabau: Dari Reformis Ke Modernis,Ay Jurnal Tamaddun : Jurnal Sejarah Dan Kebudayaan Islam 9, no.
2 (December 27, 2.
, https://doi.
org/10.
24235/tamaddun.
Apria Putra.
AuUlama Minangkabau Dan Sastra: Mengkaji Kepengarangan Syekh Abdullatif Syakur Balai Gurah,Ay Diwan 9, no.
17 ( July 18, 2.
: 601Ae24, https://doi.
org/10.
15548/diwan.
Irina Katkova and Jamaluddin Wan.
AuSufi Tradition in Contemporary Muslim World: Naqshbandiyya Shaykhs of Sumatra and Their Ideas,Ay Manuscripta Orientalia.
International Journal for Oriental Manuscript Research 29, no.
: 52Ae65, https://doi.
org/10.
31250/1238-5018-2023-29-2-52-65.
Arifah Millati Agustina.
AuProtecting WomenAos Rights in Exogamous Society: Mahram in Minangkabau Customs,Ay Al-Ahwal 17, no.
: 205Ae20, https://doi.
org/10.
10 Hamda Sulfinadia and Jurna Petri Roszi.
AuModeration of Madhhabs in West Sumatra Towards Hadhanah of Minors Whose Mothers Remarry,Ay El-Usrah: Jurnal Hukum Keluarga 7, no.
(December 31, 2.
: 789, https://doi.
org/10.
22373/ujhk.
11 Samsul Nizar.
Sejarah Sosial & Dinamika Intelektual Pendidikan Islam Di Nusantara ( Jakarta: Kencana, 12 Charles Tilly.
From Mobilization to Revolution (McGraw-Hill Publ, 1.
13 Mohamed Amine Brahimi and Houssem Ben Lazreg.
AuPost-Islamism and Intellectual Production: A Bibliometric Analysis of the Evolution of Contemporary Islamic Thought,Ay Religions 12, no.
1 ( January 11, 2.
: 49, https://doi.
org/10.
3390/rel12010049.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman partners with Go.
and khurafat .
Aidiluted Islamic teachings.
Given this context.
Abdul Latif SyakurAos al-Tawhid manuscript is one of the few works explicitly focused on tawhid.
SyakurAos al-Tawhid manuscript avoids sectarian polemics, offers a unique perspective on strengthening tawhid without confrontation, and advocates Islamic reforms subject to interpretations of the QurAoan and hadith.
In the global arena, the al-Tawhid manuscript has gained significance for resolving international religious-based conflicts arising from theological problems.
Based on the authorsAo research analysis in the Scopus database in the last five years, tawhid .
onotheism in Isla.
studies can be generally classified under three major categories.
First, tawhid studies discuss monotheism in classical Islamic theology, which is construed as a normative doctrine in the tradition of kalam .
tudy of Islamic theolog.
This category refers to interpretations of tawhid made under a sectarian approach.
17 Second, tawhid studies are oriented toward mystical and philosophical aspects of Islam.
The second category emphasizes the inner dimension of tawhid and transcendent experiences, which are often associated with Sufism and Islamic philosophy.
18 Third, tawhid studies as a paradigm of ethics, education, society, culture, etc.
This category seeks to formulate tawhid as a vision for an ideal society in the contemporary context.
19 The current study shares its orientation with the third 14 Putra.
AuUlama Minangkabau Dan Sastra: Mengkaji Kepengarangan Syekh Abdullatif Syakur Balai Gurah.
Ay 15 Apria Putra and Chairullah Ahmad.
Bibliografi Karya Ulama Minangkabau Awal Abad Xx: Dinamika Intelektual Kaum Tua Dan Kaum Muda (Padang: Indonesia Heritage centre, 2.
16 Ariel Zellman and Jonathan Fox.
AuDefending the Faith? Assessing the Impact of State Religious Exclusivity on Territorial MID Initiation,Ay Politics and Religion 13, no.
3 (September 10, 2.
: 465Ae91, https://doi.
org/10.
1017/S1755048319000488.
Ahmad Najib Burhani.
AuItAos a Jihad: Justifying Violence towards the Ahmadiyya in Indonesia,Ay TRaNS: Trans-Regional and -National Studies of Southeast Asia 9, no.
99Ae112, https://doi.
org/10.
1017/trn.
Imtiyaz.
AuThe Easter Sunday Bombings and the Crisis Facing Sri LankaAos Muslims,Ay Journal of Asian and African Studies 55, no.
1 (February 15, 2.
: 3Ae16, https://doi.
org/10.
1177/0021909619868244.
17 Joseph E.
Lumbard.
AuAumad Al-GhazAlAos Al-Tajrd F Kalimat Al-Tawud: AoA Primer on the Statement of Tawud,AoAy Journal of Sufi Studies 13 .
: 109Ae54, https://doi.
org/10.
1163/22105956-12341345.
Aziz Enyakar.
AuThe Original Author of the Lughaz Concerning Kalimah AlTawhd Attributed to Birgiw and Commentaries on This Lughaz,Ay Islam Tetkikleri Dergisi 13, no.
: 605Ae31, https://doi.
org/10.
Mehmet Fatih Arslan.
AuA Better Argument for Tawud?: Philosophical Discussions of Divine Attributes in the Sharu Al-aqAid Tradition,Ay Sophia 64 .
: 169Ae211, https://doi.
org/10.
s11841-024-01018-w.
18 Krzysztof Koucielniak.
AuThe Neoplatonic Roots of Apophatic Theology in Medieval Islam on the Example of MaqAmAt At-Tuyr/Mantiq at-Tayr (The Conference of the Bird.
by cAttAr NApr .
1145Ae1.
,Ay Verbum Vitae 41, no.
: 647Ae72, https://doi.
org/10.
31743/VV.
Zainul Abidin Abdul Halim et al.
AuAnalisis Kritis Terhadap Karya Ilmiah AoPemikiran Akidah Syaikh NAeim Al-Qubru Menurut Ahli Sunnah Wal JamaahAo: Kajian Perbahasan Waudah Al-Wujd Dan Tauhid,Ay Jurnal Akidah & Pemikiran Islam 24, no.
1 (June 30, 2.
: 65Ae118, https://doi.
org/10.
22452/afkar.
Andrey Lukashev.
AuThe Monotheism of Actions (Tawhid Al-AfAoa.
in the Works by Abd Al-Rahman Jami,Ay St.
TikhonsAo University Review 113 (June 28, 2.
: 53Ae69, https://doi.
org/10.
15382/sturI2024113.
19 Masturin.
Mhd Rasid Ritonga, and Siti Amaroh.
AuTawhid-Based Green Learning in Islamic Higher Education: An Insan Kamil Character Building,Ay Qudus International Journal of Islamic Studies 10, no.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation category in light of these categories.
However, this study has perceived tawhid not only as a vision for social ethics but also as a basis for Islamic reform, with a critical reading of Islamic texts (QurAoan and hadit.
so that they can be more authentic and In this paper.
Abdul Latif Syakur Aia multi-talented scholarAi is described as a muffasir in the field of aqidah, which is in contrast to Novizal Wendry et al.
approach the figure from a muhaddith perspective.
20 Furthermore, this paper has three main objectives: .
To analyze how SyakurAos al-Tawhid manuscript conceptualizes integrative tawhid as a theological response to early 20th-century Islamic reform in Minangkabau.
to examine SyakurAos intellectual contributions to MinangkabauAos Islamic reform movement, especially in balancing local traditions .
with Islamic and .
to assess the contemporary relevance of al-Tawhid, particularly its potential for fostering interfaith dialogue and conflict resolution in pluralistic Accordingly, this study poses three key research questions: How does Abdul Latif Syakur construct tawhid as an integrative system encompassing rubbiyyah .
, ulhiyyah .
, and asmAAo wa ifAt .
ivine names and attribute.
? What are the differences between the jahiliyyah .
agan-ritualisti.
and modern .
ecular-materialisti.
forms of shirk according to Abdul Latif Syakur, and what are their implications for contemporary understandings of tawhid? What role does ikhlas .
incere devotio.
play in actualizing tawhid according to Abdul Latif Syakur, and why does he emphasize ikhlas as an operational bridge in religious praxis? The researchers base their arguments on three key premises to analyze these First, this study addresses an academic gap in research on the Islamic reform movement in Minangkabau, particularly regarding tawhid.
The limited focus on theological dimensions in 20th-century reformist literature highlights the need for an in-depth exploration of the tawhid concept developed by Abdul Latif Syakur, which remains independent of sectarian polemics.
Second, belief distortions, such as shirk and khurafat, continue to challenge religious practice in contemporary 21 This study introduces an integrative philological-theological approach to .
: 215Ae52, https://doi.
org/10.
21043/qijis.
Berliana Kartakusumah.
Mega Febriani Sya, and Mustholah Maufur.
AuSchool Policy and Support in Creating English Learning as a Foreign Language That Contains Character and Tawhid Values,Ay 2023, 050007, https://doi.
org/10.
1063/5.
Paola Pizzi.
AuTawud as Social Justice: The Anthropocentric Hermeneutics of the Syrian Theologian Jawdat Sad,Ay Journal of QurAoanic Studies 26, no.
1 ( July 2.
: 63Ae100, https://doi.
org/10.
3366/jqs.
20 Novizal Wendry et al.
AuArticulation of Hadith in Minangkabau Socio-Religious Contexts: A Study on the Collection of Speeches by Sheikh Abdul Lathif Syakur .
,Ay Millah: Journal of Religious Studies.
August 27, 2024, 551Ae78, https://doi.
org/10.
20885/millah.
21 Yelda Syafrina.
AuFase Dalam Gerakan Pembaharuan Islam Di Minangkabau: Dari Reformis Ke Modernis,Ay Jurnal Tamaddun : Jurnal Sejarah Dan Kebudayaan Islam 9, no.
2 (December 27, 2.
, https://doi.
org/10.
24235/tamaddun.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman analyzing SyakurAos al-Tawhid manuscript, uncovering three key innovations: .
a non-polemical strategy for harmonizing MinangkabauAos local values with Islamic .
a new classification of shirkAijahiliyyah vs.
modern shirk.
the operationalization of ikhlas as a bridge between tawhid and social praxis within the framework of adat basandi syarak (Sharia-based traditio.
The findings offer a theological framework for interfaith dialogue and conflict resolution in pluralistic societies, shifting the dominant narrative of exclusivity in Islamic reform movements.
This study adopts a qualitative paradigm by integrating textual analysis and historical methods22 to examine the conceptual construction of tawhid in Abdul Latif SyakurAos al-Tawhid manuscript and the socio-intellectual context that frames it.
This step involves a philological analysis of its structure and interpretation, alongside a theological exploration of its integration with MinangkabauAos socio-cultural context.
The research design is descriptive-analytical,23 relying on primary sources, including the digital version of al-Tawhid from the Research and Development Centre for Religious Literature at the Ministry of Religious Affairs of the Republic of Indonesia.
This source is further supported by secondary sources, such as literature on Islamic reform in Minangkabau, theological studies on tawhid, shirk, and ikhlas, as well as historical analyses of early 20th-century MinangkabauAos social dynamics.
The al-Tawhid manuscript being studied in this research is written in Arabic.
It is one of the important manuscripts in the study of theology in Minangkabau.
Indonesia.
25 The manuscript is housed at Yayasan Bani Latief, located within the Bunayya Early Childhood Education Centre (PAUD) in Ampek Angkek.
Agam Regency.
West Sumatra.
This foundation preserves Abdul Latif SyakurAos scholarly tradition and intellectual legacy.
To enhance accessibility, the Research and Development Centre for Religious Literature and Heritage has digitized the manuscript under the identification code Lkk_PYK2015_Mengatas 11.
The authors used the digitized version of the manuscript in the present study.
22 Rachmah Ida.
Metode Penelitian Studi Media Dan Kajian Budaya ( Jakarta: Kencana, 2.
Loso Judijanto et al.
Pengantar Ilmu Sejarah : Teori.
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Sonpedia Publishing Indonesia, 2.
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24 M.
Nawa Syarif.
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Brilly El-Rasheed.
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25 Taufiqurrahman et al.
AuThe Existence of the Manuscript in Minangkabau Indonesia and Its Field in Islamic Studies,Ay Journal of Al-Tamaddun 16, no.
: 125Ae38, https://doi.
org/10.
22452/JAT.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation Data collection techniques include literature review to reconstruct the historical-intellectual context, supplemented by source triangulation to verify the validity of findings through comparative analysis with relevant theories.
26 The analysis process is systematically conducted in three stages: .
identifying conceptual patterns within the text using a thematic approach, .
interpreting the text-context relationship through contextual hermeneutics, and .
examining the correlation between structural pressures and movement mobilization strategies through the lens of social movement theory.
27 Methodological triangulation is achieved by synthesizing textual analysis, historical inquiry, and social theory perspectives, producing a holistic synthesis of tawhid as an epistemic framework in MinangkabauAos Islamic intellectual This multidisciplinary approach facilitates reading the manuscript not merely as a theological doctrine but as a product of the dialectic between thought and the socio-cultural realities of its time.
The integration of these methods enables a comprehensive exploration of the manuscriptAos textual and contextual dimensions as an artifact of thought embedded within a specific historical space.
Abdul Latif Syakur.
Short Biography Abdul Latif Syakur .
2Ae1.
was a prominent Islamic scholar and reformist from West Sumatra in the 20th century.
28 Born in Air Mancur.
Bukittinggi, he pursued intensive education in Mecca for 12 years under the tutelage of Minangkabau scholars such as Shaykh Ahmad Khatib al-Minangkabawi.
Shaykh Muhammad SaAoid Ba Bashil.
Shaykh Mukhtar Atharid al-Shufi.
Sayyid Ahmad Syatha al-Makki.
Shaykh Usman al-Sarawaki, and Shaykh Muhammad SaAoid Ba Bashil, the ShafiAoi Mufti.
29 During his time in Mecca, he also established intellectual networks with figures such as Shaykh Jamil Jambek and Buya Hamka.
30 At the age of 19.
Syakur returned to his hometown and, in 1901, founded Tarbiyah Hasanah, colloquially known as Surau Si Camin, a modern educational institution that taught 26 Etta Mamang Sangadji and Sopiah.
Metodologi Penelitian.
Pendekatan Praktis dalam Penelitian Disertai Contoh Proposal Penelitian (Penerbit Andi, 2.
, 125.
27 Steven M.
Buechler.
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Jorge J.
Gracia.
A Theory of Textuality the Logic and Epistemology (Albany:
SUNY Press, 1.
, https://archive.
org/details/theoryoftextuali0000grac/page/n5/mode/2up.
Wijiran.
Metode Penelitian Sastra: Sebuah Pengantar (Ponorogo: Uwais Inspirasi Indonesia, 2.
28 Yosi Nofa.
Haji Abdul Latif Syakur: Pemikiran.
Wacana Dan Gerakan Pembaharuan Islam Di Minangkabau Abad XX ( Jakarta: Sakata Cendikia, 2.
29 Apria Putra and Chairullah Ahmad.
Bibliografi Karya Ulama Minangkabau Awal Abad Xx: Dinamika Intelektual Kaum Tua Dan Kaum Muda.
30 Bibit Suprapto.
Ensiklopedi Ulama Nusantara: Riwayat Hidup.
Karya.
Dan Sejarah Perjuangan 157 Ulama Nusantara ( Jakarta: Gelegar Media Indonesia, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman the QurAoan, fiqh, and Arabic.
31 The institution pioneered the integration of traditional and modern curricula, attracting students from various regions.
Syakur was a prolific scholar whose intellectual contributions spanned multiple 33 Syekh Jamil Jambek affirmed this by describing him as an erudite 34 The scholarly corpus of Abdul Latif Syakur demonstrates a comprehensive engagement with Islamic intellectual traditions, systematically spanning seven principal domains of scholarly inquiry: .
general Islamic studies, .
QurAoanic hermeneutics, .
hadith scholarship and hadithic sciences, .
aqidah and kalam theological discourse, .
fiqh, .
thical philosoph.
and tasawuf, and .
sociocultural analysis.
35 His intellectual versatility was acknowledged by the prominent scholar Shaykh Jamil Jambek, who recommended him as a distinguished translator of Arabic literary works for the publishing house Tsamaratul Ikhwan.
36 Upon his demise in 1963 at M.
Jamil Padang Hospital.
Syakur was interred in a funeral ceremony characterized by significant scholarly and community representation, notably Buya HamkaAos presence.
37 His scholarly contributions remain as pivotal reference materials in contemporary Islamic studies, exemplifying a nuanced intellectual synthesis that effectively integrates classical Middle Eastern scholarly traditions with the distinctive epistemological and cultural frameworks of the Minangkabau intellectual milieu.
31 Ridhoul Wahidi.
AuKonsep Nasionalisme Perspektif Syaikh Abdul Latief Syakur,Ay Religia ( Jurnal Ilmu-Ilmu Keislama.
22, no.
: 267Ae80, https://doi.
org/DOI: https://doi.
org/10.
28918/religia.
32 Ahmad Taufik Hidayat.
Tafsir Sosial Ayat-Ayat Al-QurAoan Naskah Syekh Abdul Latif Syakur.
Edisi Teks Dan Telaah Konteks (Padang: IAIN Imam Bonjol, 2.
33 Apria Putra and Chairullah Ahmad.
Bibliografi Karya Ulama Minangkabau Awal Abad Xx: Dinamika Intelektual Kaum Tua Dan Kaum Muda.
Ridhoul Wahidi.
AuNidAAo Al-QurAoan: A Study of the Manuscript of Tafsr YA Ayyuha Al-Lana Aman by Shaykh Abdul Latief Syakur 20th Century,Ay Ishlah: Jurnal Ilmu Ushuluddin.
Adab Dan Dakwah 6, no.
: 127Ae46, https://doi.
org/10.
32939/ishlah.
34 Ridwan Bustamam.
AuKarya Ulama Sumatera Barat: Krisis Basis Dan Generasi Penerus,Ay Jurnal Lektur Keagamaan 14, no.
: 501, https://doi.
org/10.
31291/jlk.
35 Bustamam.
36 Ridhoul Wahidi.
AuKarakteristik Naskah Kamus Semantik Bahasa Arab Karya Syekh Abdul Latif SyakurAy 14, no.
, https://doi.
org/10.
33656/manuskripta.
37 Riddhoul Wahidi.
Muslich Shabir, and Junaidi.
AuSyaikh Abdul Latief SyakurAos View on Moral Values in Tafsr Surah Al-Mukminn,Ay ESENSIA Jurnal Ilmu-Ilmu Ushuluddin 27, no.
: 259Ae80, https://doi.
org/DOI: https://doi.
org/10.
14421/esensia.
38 Ridhoul Wahidi.
Riki Rahman, and M Nurkholis.
AuThe Characteristics of Nusantara Tafsir Manuscript :
A Methodological Study of QS .
Al-Baqarah by Abdul Latif Syakur Development and Education and Training Agency of the Ministry of Religion ( Badan Litbang Dan Diklat Kementerian Agama ) through the ReseaAy 8, no.
: 55Ae70.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation Tawhid as an Integrative Epistemological Framework:
Transcendence and Empiricism In the construction of Islamic theology, tawhid not only serves as the fundamental theological foundation39 but also evolves into an epistemological framework that integrates transcendental and empirical dimensions.
40 This concept extends beyond the mere acknowledgment of GodAos oneness in creation41 to encompass its practical manifestations through acts of worship and contemplation of divine attributes within the realities of life.
42 Its holistic implications encompass a theocentric educational paradigm, an environmental ethic based on ecological stewardship, and a materially and spiritually just societal development.
43 In the classical Islamic philosophical tradition, al-Kindi underscores the integration of tawhid with systematic reasoning, emphasizing the synthesis of philosophical inquiry and the consciousness of divine unity.
44 This approach necessitates a critical analysis that remains within the ontological framework of Islam, thereby avoiding the dichotomy between rationality and spirituality.
Thus, tawhid is not merely an abstract doctrine but an integrative system that bridges faith, ethics, and socio-ecological responsibility while serving as the foundation for critical reasoning rooted in the principle of theocentrism.
Abdul Latif Syakur reconstructs tawhid as an integrative system through the triadic framework of rububiyyah .
he acknowledgment of God as Creator and Sustainer of the univers.
, uluhiyyah .
he purification of worship as exclusively for Go.
, and asmaAo wa sifat .
he recognition of GodAos names and attributes without distortion or anthropomorphic interpretatio.
45 He critiques the Arab polytheists who recognized rububiyyah but failed in uluhiyyah by worshipping idols (QurAoan.
Az-Zumar .
: .
and asserts that the term ibadah .
in the QurAoan is synonymous with tawhid,46as interpreted by Ibn Abbas.
47 Syakur also cites Imam 39 Mohammad Taufiq Rahman.
Metodologi Penelitian Agama (Bandung: Prodi S2 Studi Agama-Agama, 40 Rokhmatul Hikhmat.
Menggapai Bahagia Bersama Di Usia Senja: Pendekatan Spiritual Islami Di Panti Wreda (Yogyakarta: K-Media, 2.
41 RisAoan Rusli.
Pemikiran Teologi Islam Modern ( Jakarta: Kencana, 2.
42 Salamuddin Hadis Purba.
Theologi Islam: Ilmu Tauhid (Medan: Perdana Publishing, 2.
43 Azyumardi Azra.
Pendidikan Islam: Tradisi Dan Modernisasi Di Tengah Tantangan Milenium i ( Jakarta:
Kencana, 2.
44 Nur Amaliyah et al.
AuMakna Filosofis Dan Saintifik Terkait Tauhid ( Keesaan Tuhan ),Ay Hamalatul QurAoan:
Jurnal Ilmu Ilmu AlqurAoan 5, no.
: 525Ae35, https://doi.
org/https://doi.
org/10.
37985/hq.
45 Abdul latif Syakur.
Manuskrip Al-Tauhid (Sumatera Barat, n.
46 Syakur.
47 Ibn Abbas.
Tafsir Ibn Abbas, ed.
Muassasah al-Kutub Al-Saqafiyah (Kairo, 1.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman MalikAos position on istiwaAo (GodAos establishment over the Thron.
, which must be accepted in faith without speculative questioning.
48 This tripartite framework is non-dichotomous, interwoven to form a theo-anthropocentric consciousness.
fragmented understanding of these three dimensions risks generating theological reductionism, such as formal ritualism devoid of internalized transcendental The holistic integration of these dimensions necessitates the unification of doctrinal aqidah with socio-ecological praxis, positioning tawhid as a comprehensive guide to overcoming the religion-life dichotomy while simultaneously critiquing the prevailing religious formalism.
Critique of Tawhid Deviations: Between Jahiliyyah and Modern Shirk Syakur identifies two dialectical forms of tawhid deviations: shirk jahiliyyah and modern shirk.
First, shirk jahiliyyah does not merely refer to idol worship, as stated in QurAoan.
Az-Zumar .
: 3,49 but also includes riyaAo .
in worship, where intentions become tainted by the desire for social recognition, thereby obscuring the essence of tawhid uluhiyyah and entangling worship in pseudo-anthropocentrism.
Syakur emphasizes: Thus.
Allah sent the messengers and revealed His revelations to establish the purity of tawud and institute a faith sincere from all forms of polytheistic association .
in worship.
50 Second, modern shirk is epistemological, manifesting in reducing tawhid to a theoretical concept devoid of sharia implementation and the dichotomy between rububiyyah (God as Creato.
and uluhiyyah (God as the Source of La.
This dichotomy fosters secularism by separating divine authority .
from human law .
, eroding the theo-anthropocentric principleAithe sovereignty of God over all aspects of life.
51 Despite their different manifestations, both shirk forms compromise tawhidAos integrity, as shirk jahiliyyah reduces the transcendence of worship.
In contrast, modern shirk undermines divine authority through the secularization of values.
Syakur observes that modern society is trapped in ritualism devoid of meaning and pseudo-religious secularism due to its failure to comprehend tawhid as an integrative system that unifies faith, law, and socio-ecological ethics.
Through this critique, he offers a holistic perspective to restore the integration of aqidah, sharia, and socio-ecological responsibility.
48 Abi Bakr Ahmad bin Husain bin Ali al-Baihaqi.
Al-Sunan Al-Kubra.
1st Ed.
Al-Sunatu Fi Al-Akhzi Min Al-Azfari Wa Al-Syarib Wa Ma Zakara MaAoa Huma (Lebanon: Dar al-Fikr, 2.
49 Al-QurAoan Dan Terjemahnya (Solo: Tiga Serangkai, 2.
50 Syakur.
Manuskrip Al-Tauhid.
51 Syakur.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation The Role of Ikhlas in the Actualization of Tawhid In Abdul Latif SyakurAos theological framework, ikhlas or sincerity is an absolute prerequisite for actualizing tawhid, distinguishing substantive worship from mere ritual formalism.
52 He defines ikhlas as ontological purificationAian inner purification that eliminates shirk khafi .
idden shir.
in intention, speech, and action, as reflected in the QurAoan.
Al-Bayyinah .
:5.
53 Citing the hadith recorded by Al-Tirmidhi (Hadith no.
AuSupplication is the essence of worship,Ay Syakur underscores ikhlas as the teleological axis that directs all human activities, from ritual to social engagement, solely toward God.
AuActs of worship .
bAdA.
encompass multiple categories, classified into domains of the heart, tongue, body, and wealth.
Among these are the foundational pillars: IslAm .
, mAn .
, iusAn .
xcellence in fait.
, and alAh .
itual praye.
Ae a hierarchy explicitly outlined in Prophetic traditions.
Ay54 Critical analysis reveals ikhlas as the operational bridge between tawhid uluhiyyah .
xclusive devotio.
and praxis.
without it, worship is reduced to a mechanical routine devoid of transcendental dimension.
55 The absence of ikhlas signifies a failure in internalizing tawhid rububiyyah, as orientation shifts from God to subjective human interests.
Integrating ikhlas with tawhid asmaAo wa ifAt necessitates harmonizing human activity with divine attributes (Al-AoAdl and Al-Rahma.
, transforming it into an instrument of social and environmental ethics.
These findings critique contemporary religious practices that neglect ikhlas, leading to a dichotomy between private spirituality and public responsibility.
Thus, ikhlas is not merely a prerequisite for worship but an existential manifesto that transforms tawhid consciousness into a holistic ethical framework, preventing pseudoanthropocentrism.
Salaf Thought: Preserving TawudAos Integrity Abdul Latif Syakur appreciates the Salafi scholarsAo methodology in preserving tawhidAos purity through their rejection of taAowil .
etaphorical interpretatio.
and tasybih .
This thinking aligns with the views of Imam Ahmad ibn Hanbal and Abu Hanifah, who asserted that GodAos attributes must be understood according to textual descriptions without analogy to creation57 (Syakur 1.
52 Syakur.
53 Al-QurAoan Dan Terjemahnya.
54 Syakur.
Manuskrip Al-Tauhid.
55 Syakur.
56 Umar Sulaiman al-Asygar.
Ikhlas (Banten: Serambi Ilmu Semesta, 2.
57 Syakur.
Manuskrip Al-Tauhid.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman emphasizes the integration of the triadic tawhid framework .
ububiyyah, uluhiyyah, asmaAo wa ifA.
in religious education to prevent the dichotomy between religion and life.
Furthermore, he calls for revitalizing the Prophet MuhammadAos method in dismantling the paradoxes of shirk, as outlined in the QurAoan.
Al-MuAominun .
: 84Ae 58 Syakur contends that rejection of the shahAdah al-tawudAia rejection implying polytheistic associationsAifundamentally stems from a deficient comprehension of the theological term AllAh.
59 This classification of tawhid is relevant in addressing the phenomenon of partial tawhid in modern contexts, such as acknowledging God as the Creator without committing to divine law.
However, further studies are needed to harmonize SalafiAos approaches with the challenges of modern science, including cosmological questions about GodAos existence.
These findings affirm tawhid as an integrative system that necessitates holistic education and a critique of theological reductionism in contemporary discourse.
Tawud Hermeneutics: Defining WorshipAos Essence Abdul Latif Syakur interprets the verse: AuAnd I did not create jinn and mankind except to worship MeAy (QurAoan.
Adh-Dhariyat .
: .
, wherein the term liyaAobudn signifies total devotion through tawhidAithe exclusive recognition of God as the Creator.
Sustainer, and Regulator of all affairs without partners (QurAoan.
AlMujadilah: 4.
QurAoan.
At-Taubah: .
60 He asserts that the meaning of AoibAdah is not merely ritualistic but a form of total devotion exclusively centered upon Allah.
The distinction between Tawud Ulhiyyah (Oneness of Divinit.
and Tawud Rubbiyyah (Oneness of Lordshi.
is crucial for a proper understanding of genuine religiosity, wherein worship is not fulfilled solely by acknowledging Allah as the Creator, but also by rendering exclusive acts of worship and submission to Him 61 Scholars affirm that the essence of worship is tawhid, encompassing the acknowledgment of divine lordship .
and servitude .
, alongside the affirmation of divine attributes following the QurAoan and Sunnah.
The consensus among jurists emphasizes that divine attributesAisuch as Al-ayy (The Ever-Livin.
and As-SamAo (The All-Hearin.
Aimust be accepted without taAowil .
, tamthil .
ikening to creatio.
, or taAotil .
, as stated by Imam ShafiAoi and Imam Ahmad ibn Hanbal: AuGod is not described except as He has described Himself or as 58 Al-QurAoan Dan Terjemahnya.
59 Syakur.
Manuskrip Al-Tauhid.
60 Syakur.
61 Syakur.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation His Messenger has described Him.
Ay62 The principle of lA tasybh wa lA taAol (QurAoan.
Ash-Shura: .
serves as a guideline, affirming that GodAos attributes are real yet incomparable to creation.
Deviations, such as arbitrary interpretations of Authe Hand of God,Ay are deemed violations of the Salafi methodology.
Thus, valid worship is founded upon pure tawhid and adherence to revealed texts without philosophical Epistemic Authority in Divine Attributes Understanding GodAos attributes in classical Islamic theology has been the subject of profound debate between the textualist-Salafi and the rationalist-MuAotazilite 63 The early generations of Muslim philosophers faced complex challenges in integrating Greek philosophical logic with Islamic doctrine, striving to ensure that rational methods did not contradict revelation.
64 The MuAotazilah emerged as the first rational theological school in Islamic history, primarily due to its grand theological doctrine prioritized reason over scriptural texts more than other ideological currents.
This contrasts with the Salafi scholars such as Imam Malik.
Abu Hanifah, and Imam Ahmad ibn Hanbal, who emphasized the principle of bila kayfAibelieving in the texts without questioning Aohow.
Ao66 Abdul Latif Syakur aligns with the views of classical scholars such as ImAm MAlik.
Ab anfah, and Aumad ibn anbal, who uphold the principle of bilA kayfAiaffirming the divine attributes as they are without inquiring into their modality.
This approach aims to preserve the purity of tawud and avoid excessive theological speculation.
67 They identified themselves as Ahl al-Sunnah alSalafiyyah and Ahl al-Sunnah al-Khalafiyyah.
68 Imam Malik, for instance, rejected speculation about the meaning of istiwaAo .
in the QurAoan, asserting that faith requires acceptance without reduction or distortion.
69 This stance reflects 62 Syakur.
63 Sarkowi.
AuAoTeologi Islam: Dari Teologi Klasik Hingga Teologi Kontemporer,AoAy Jurnal Qolamuna 4, no.
: 133Ae46, https://ejournal.
id/ojs/index.
php/qolamuna/article/view/122.
64 Supriyanto.
AuPeriodisation of the Philosophy of Islamic Rationalism in the Perspective of Zaki Naguib Mahmud,Ay HTS Teologiese Studies / Theological Studies 79, no.
, https://doi.
org/a8153.
https://doi.
org/10.
4102/hts.
Thanach Kanokthet.
AuAoThe Policy Development of Social Welfare for Elderly Health Care in the Community: A Case Study of Phitsanulok Municipality.
Thailand,AoAy Asian Social Science 14, no.
1Ae9, https://doi.
org/https://doi.
org/10.
5539/ass.
66 Syakur.
Manuskrip Al-Tauhid.
67 Syakur.
68 Abul Yazid Abu Zaid Al-AoAjami.
Akidah Islam Menurut Empat Madzhab ( Jakarta: Pustaka Al-Kautsar, 69 Kholilurrohman.
Studi Komprehensif Tafsir AuIstawaAy Allah Ada Tanpa Tempat (Banten: Nurul Hikmah Press.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman the Salafi commitment to avoiding anthropomorphic analogies while preserving GodAos transcendence .
In al-Fiqh al-Akbar.
Abu Hanifah affirms that GodAos attributes, such as AohandAo or AofaceAo are literal rather than metaphorical (MagnsAw.
Ab-anfa an-NumAn Ibn-Abit, and Ibn-Ysuf 2.
70 He rejects the MuAotazilite taAowil .
etaphorical interpretatio.
, which interprets istiwaAo as dominion .
, and opposes the notion that God is present everywhere.
71 Al-AshAoari, as a synthesizing figure, repudiates anthropomorphism while maintaining that GodAos attributes exist separately from His essence, such as knowledge, power, and life.
72His approach seeks to mediate between the extremities of the Salafi stance and MuAotazilite rationalism while remaining critical of philosophical speculation, which he considered to undermine the tawhid al-asmaAo wa al-ifAt doctrine.
73 As emphasized by Muhammad ibn alHasan, the consensus among Salafi scholars rejects taAowil and insists on adhering to the text without analogical reasoning.
74 According to Abdul Latif Syakur.
AuWhoever interprets any part of this matter has indeed opposed the Prophet .
eace be upon hi.
and separated himself from his community.
For they are the righteous ones who do not engage in analogy but rather believe in what is found in the Book and the Sunnah.
Ay75 Criticism of MuAotazilism is not only theological but also epistemological, as it is perceived to replace the authority of revelation with reason.
76 Imam ShafiAoi and Ahmad ibn Hanbal affirm that GodAos attributes are absolute and transcendent, rejecting inquiries into kayfiyyah .
as bidAoah .
77 This opinion is affirmed by Syakur, who states: AuAllahAiHe possesses true reality, and there is nothing like unto Him, neither in His essence, nor in His attributes, nor within His creation.
And whenever He is described in terms of deficiency or imperfection.
Allah is indeed exalted above such notions.
Ay78 Imam Malik even expelled a questioner who insisted on Imam Abu HanifaAos Ahmad Ibn-Muhammad al-MagnsAw.
Ab-Hanfa an-NuAomAn Ibn-Abit, and AoAbd-ar-RahmAn Ibn-Ysuf.
Sharh Kitab Al Fiqh Al Akbar Lil Imam Al Azhim Abi Hanifah An NuAoman Bin Tsabit (Lebanon: Dar al Kutub al Ilmiyah, 1.
71 Badrudin.
Firqah Dalam Dunia Islam: Sejarah.
Doktrin Dan Pemikiran (Serang: A-Empat, 2.
72 Badrudin.
73 Supriadin.
AuSejarah Abu Hasan AL AsyAoari Dan Doktrin Teologinya,Ay Sejarah Abu Hasan AL AsyAoari Dan Doktrin Teologinya 9 .
: 61Ae79, https://doi.
org/DOI: https://doi.
org/10.
74 Abi al Hasan Ali bin Ismail Ashari.
Al LumaAo Fi Al Radd AuAla Ahl Al Ziyagh Wa Al BidaAy (Bairut: Dar al Kutub al Ilmiyyah, 2.
75 Syakur.
Manuskrip Al-Tauhid.
76 Supriadin.
AuSej.
Abu Hasan AL AsyAoari Dan Doktrin Teol.
Ay 77 Mizaj Iskandar.
Sejarah Sunni-Wahabi: Titik Temu Perbedaan Dan Persamaan (Aceh: Naskah Aceh, 2.
78 Syakur.
Manuskrip Al-Tauhid.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation discussing istiwaAo, declaring such speculation to be zandaqah .
The principle of dArAo al-taAoArud .
voiding contradictio.
underscores that reason must submit to revelation in matters beyond human capacity.
79 Thus, the Salafi approach not only preserves the purity of doctrine but also prevents methodological disintegration that could potentially fracture the unity of the Muslim community.
Abdul Latif SyakurAos Contribution to Integrative Tawhid and Minangkabau Islamic Reform in the 20th Century for Contemporary Indonesia Abdul Latif Syakur played a crucial role in formulating integrative tawhid through his triadic frameworkAirubbiyyah .
ivine sovereignt.
, ulhiyyah .
xclusive servitud.
, and asmaAo wa ifAt .
ffirmation of GodAos names and attributes without distortio.
Aias a response to the theological and social challenges in early 20thcentury Minangkabau.
80 He emphasized the integration of these three dimensions to prevent reductionism, whether in the form of ritualism devoid of meaning or the secularization of values.
81 Syakur critiqued modern shirk, such as the separation of divine authority from public law, which he identified as the root of secularism and social inequality.
82 His thought spurred Islamic reform in Minangkabau by underscoring the unity of aqidah .
, sharia .
, and socio-ecological ethics, in alignment with MinangkabauAos holistic scholarly tradition.
This concept remains relevant in contemporary Indonesia in addressing the dichotomy between religion and the state, environmental crises, and corruptionAi issues that reflect a failure to internalize tawhid.
This failure is evident in the prevalence of religious formalism unaccompanied by an ethical commitment to social justice and sustainability.
Tawhid is often understood narrowly as a mere ritual formality, while the substance of tawhid as a foundation for public morality Aias Abdul Latif Syakur statedAi is marginalized.
As a result.
Muslim society has lost the spiritual orientation that should be the primary driving force in religious life.
Anri Naldi et al.
recommended in their research that tawhid value must be integrated into religious life to make a holistic religious understanding of disaster mitigation policies, 79 Abur Hamdi Usman Umar Muhammad Noor.
AuAuAl-BantAn and the Interpretation of SifAt Verses in MarAh Labd,Ay HTS Teologiese Studies / Theological Studies 79, no.
, https://doi.
org/https://doi.
org/10.
4102/hts.
80 Syakur.
Manuskrip Al-Tauhid.
81 Azyumardi Azra.
Pendidikan Islam: Tradisi Dan Modernisasi Di Tengah Tantangan Milenium i.
82 Syakur.
Manuskrip Al-Tauhid.
83 Hadis Purba.
Theologi Islam: Ilmu Tauhid.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman environmental management, and community empowerment.
SyakurAos notion of ikhlas .
as a teleological axis85 also serves as a critique of the prevailing religious formalism today.
In religious life in Indonesia, formalism is often evident in Islamic expressions that focus on outward appearancesAisuch as the strengthening of religious symbols, the ceremonial nature of mass worship, and the measurement of religiosity through ritual intensityAibut lack a commitment to justice, honesty, and social responsibility.
This fact creates a paradox: increasing indicators of AureligiosityAy do not always correspond to increased moral integrity in the public sphere.
Many Muslims do not respect followers of other religions, even to the point of conflict.
Bambang Qomaruzzaman attributes the root cause to theological factors.
86 According to SyakurAos thinking, integrative tawhid is relevant as a framework for conflict resolution and interfaith dialogue in pluralistic societies.
Thus, his intellectual legacy not only strengthens MinangkabauAos Islamic identity but also offers an integrative paradigm that harmonizes spirituality, social justice, and ecological sustainability in the modern era.
The concept of integrative tawhid proposed by Abdul Latif Syakur in this study bears similarities to the work of Paola Pizzi, who examines the thought of Jawdat SaAoid.
Through a hermeneutical analysis of the QurAoan, tawhid is interpreted as a social construct to achieve global justice and equality.
Consequently, this process necessitates a shift from theological to sociological interpretation.
87 Moreover, tawhid has been positioned as a central element in various aspects of human life, as demonstrated in the works of Masturin et al.
,88 and Nurhidayati and Adriyanto.
89 These studies propose tawhid as a foundational principle in educational practices, intended to cultivate individuals who are both intellectually capable and spiritually grounded.
Such research highlights the urgency of tawhid as a framework for addressing human problems, reinforcing the relevance of SyakurAos perspective in this study.
84 Anri Naldi et al.
AuTawhid of The Sky and Tawhid of The Earth: Theological Reflections of the People of Medan Post-Natural Disaster,Ay Pharos Journal of Theology 106, no.
2 (March 2.
: 1Ae21, https://doi.
org/10.
46222/pharosjot.
85 Umar Sulaiman al-Asygar.
Ikhlas.
Bambang Qomaruzzaman.
AuThe Theology of Non-Violenct Islamic Education Based on Al-Sira AlNabawiyya,Ay HTS Teologiese Studies / Theological Studies 77, no.
: a6268, https://doi.
org/10.
4102/hts.
87 Pizzi.
AuTawhd as Social Justice: The Anthropocentric Hermeneutics of the Syrian Theologian Jawdat SaAod.
Ay 88 Masturin.
Ritonga, and Amaroh.
AuTawhid-Based Green Learning in Islamic Higher Education: An Insan Kamil Character Building.
Ay 89 Nurhidayati and Andhy Tri Adriyanto.
AuThe Role of Tawhidic Paradigm in Knowledge Creation Process,Ay Lecture Notes in Networks and Systems, 2022, https://doi.
org/10.
1007/978-3-031-08812-4_32.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation One of the significant limitations of this study lies in the al-Tawud manuscript authored by Abdul Latif Syakur .
, as the primary data source is a single The absence of other manuscript variants may hinder the thorough application of comparative philological methods, especially stemmatic criticism, reconstruction of textual genealogy, and identification of possible changes in the manuscript transmission process.
Therefore, the historical validity of this study is strongly supported by a hermeneutic approach to the available single text.
Such a limitation has, however, created valuable opportunities to explore the extent to which the theological construction in al-Tauud is not made normatively in a vacuum, yet it is deeply rooted in the socio-religious dynamics of Minangkabau society in the first half of the 20th century.
Interpretations of tawhid offered by Abdul Latif Syakur do not merely aim to explain theological concepts metaphysically but reflect ideological responses to the surrounding social, political, and cultural realities.
As such, this article indicates a dialectical relationship between text and context, where tafsir not only shapes theological consciousness but also acts as a means of articulating resistance, promoting social reform, and rebuilding the relationship between the local adat .
ustomary tradition.
and sharia in the Minangkabau society.
Nonetheless, it is important to acknowledge some methodological limitations of this study reflectively.
The researcherAos subjectivity in constructing Abdul Latif SyakurAos intellectual narrative, particularly in incorporating the Minangkabau historical context within a contemporary conceptual framework, may lead to interpretative In addition, translating local theological terms into modern academic language presents linguistic and epistemological challenges involving the risk of simplifying the complexity of the manuscriptAos original meaning.
Therefore, future research can be oriented towards philological studies of other primary manuscripts of his works, comparative studies of cross-regional interpretations that trace local-global dialectics in the meaning of tawhid, and a more in-depth exploration of theological discourse under a critical discourse analysis approach.
By expanding the scope of the approach.
Abdul Latif SyakurAos legacy of thought can be more fully reconstructed and mobilized as a conceptual basis for addressing contemporary challenges in the fields of theology, ecology, and Islamic social order.
Conclusion The current study highlights Abdul Latif SyakurAos intellectual contributions .
Abdul Latif SyakurAos triadic tawuid frameworkAirubbiyyah, ulhiyyah, and asmA wa ifAtAiemerges as an integrative epistemology unifying divine transcendence with socio-ecological praxis.
This system resolves critical dichotomies:
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Wahidi.
Afwadzi.
Syafril.
Rahman rejecting shirk jAhil and modern shirk while positioning ikhlA as the teleological core that transforms worship into ethical agency.
The Salaf insistence on textual fidelity .
ilA kay.
and rejection of tawl further fortify ontological integrity against anthropomorphism and Mutazilite rationalism, affirming worshipAos essence as holistic devotion.
These findings demonstrate tawudAos capacity to bridge revelation and rationality: SyakurAos model integrates creed .
, law .
, and ecological ethics into a unified theo-anthropocentric paradigm.
Crucially, it counters contemporary crisesAireligious formalism, environmental degradation, and secular fragmentationAiby anchoring socio-political action in tawud-consciousness.
However, the frameworkAos efficacy hinges on contextual adaptability, particularly in reconciling Salaf literalism with cosmological inquiries, revealing tensions between hermeneutic rigidity and evolving empiricism.
This studyAos reliance on SyakurAos singular manuscript, al-Tawud, precludes stemmatic philology and obscures textual evolution.
Future work must, therefore.
Expand philological analysis through a comparative study of SyakurAos unpublished Minangkabau manuscripts, map regional hermeneutics via Southeast AsianAeMiddle Eastern tawud discourse comparisons, and apply critical discourse analysis to test tawuidAos viability in resolving anthropogenic crises, ensuring SyakurAos legacy informs both theological and planetary challenges.
Acknowledgements The contributions of all the Co-authors are acknowledged.
I, the corresponding author, most sincerely commend their efforts in making this a reality.
May Allah, the Almighty, bless their endeavours.
AuthorsAo Contribution Ridhoul Wahidi proposed the title and the method used to write this article.
Benny Afwadzi carried out the writing, discussion, analysis, and compilation with all the formats as required by the Jurnal Studi ilmu-ilmu Al-QurAoan dan Hadith.
Supplementing discussions were done by Syafril and Riki Rahman In addition, crosschecking and suggestions for submission to a suitable journal were made by Ridhoul Wahidi, who finally suggested that the article should be submitted to Jurnal Studi ilmu-ilmu Al-QurAoan dan Hadith for its reverend and quality publication.
That was how the article was finally arranged and submitted for consideration and publication.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 327-350 Tawhid and QurAoanic interpretation Conflicts of Interest With full assurance, on behalf of all authors.
I, the corresponding author, state that there is no conflict of interest.
I also declare that We have no significant competing financial, professional, or personal interests that might have influenced the performance or presentation of the work described in this manuscript.
Funding The author.
received no financial support/Fund for this articleAos research, authorship, and publication.
References