Academic literature on the topic 'Tawhid'
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Journal articles on the topic "Tawhid"
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Muthoifin, M., and Fahrurozi Fahrurozi. "NILAI-NILAI PENDIDIKAN TAUHID DALAM KISAH ASHABUL UKHDUD SURAT AL-BURUJ PERSPEKTIF IBN KATSIR DAN HAMKA." Profetika Jurnal Studi Islam 19, no. 2 (December 19, 2018): 163–74. http://dx.doi.org/10.23917/profetika.v19i2.8123.
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Tawhed is to insulate God in creation, worship and name and natures. he must be awake with the best of everything that can divert it. Because tawhed is a very basic and fundamental thing for a Muslim's life. Tawhid is the determinant of a person both in the life of the world and the hereafter, happy or miserable, safe or wretched. tawhed became one of the potential that brought every human being when he was born in the world, the need for educational efforts so that potential is maintained. This study aims to determine the concept of tawhed education in the story of ashabul ukhdud. So important is the story that Allah mentioned in the Qur'an. The second goal is to implement the concepts of Tawhed education in Islamic education. Because the most important element in Islamic education is tawhed education, education that teaches every practice, behavior, purpose of life is only God. The results showed that the ideal Islamic education is very concerned about the implementation of tawhid education, because tawhed is the spirit of Islamic education which consists of three principal, first, tawhed rububiyyah education contained therein such as human nature as the basis of tawhed education, the natural sign as a means of tawhed education, reward and punismant in tawhed education. Secondly, the education of tawhed uluhiyyah such as, the role of educators in tawhid education, evaluation in tawhed education and tawhed education throughout life. Then the third tawhid asthma 'wasifat (names and natures of Allah) education.Tauhid yaitu mengesakan Allah dalam rububiyyah, uluhiyyah dan asma’ washifat, harus terjaga dengan sebaik-baiknya dari segala yang bisa menyelewengkannya. Karena tauhidmerupakan perkara yang sangat pokok dan mendasar bagi kehidupan seorang muslim. Tauhid merupakan penentu seseorang baik di kehidupan dunia maupun akhirat, bahagia atau sengsara, selamat atau celaka. Tauhid menjadi salah satu potensi yang dibawa setiap manusia ketika ia dilahirkan didunia, perlu adanya usaha pendidikan agar potensi itu tetap terjaga. Penelitian ini bertujuan untuk mengetahui konsep pendidikan tauhid dalam kisah ashabul ukhdud. Begitu pentingnya kisah tersebut sehingga Allah menyebutkannya dalam Al-Qur’an. Tujuan kedua yaitu untuk mengimplemen-tasikan konsep-konsep pendidikan tauhid dalam pendidikan Islam. Karena unsur terpenting dalam pendidikan Islam adalah pendidikan tauhid, pendidikan yang mengajarkan setiap amalan, perilaku, tujuan hidup hanya Allah. Hasil penelitian menunjukkan bahwa pendidikan Islam yang ideal sangatlah memperhatikan pelaksanaan pendidikan tauhid, karena tauhid merupakan ruh dari pendidikan Islam yang terdiri dari tiga pokok, pertama, pendidikan tauhid rububiyyah yang terkandung didalamnya seperti fitrah manusia sebagai dasar pendidkan tauhid, ayat kauniah sebagai sarana pendidikan tauhid, Targhib dan tarhib dalam pendidikan tauhid. Kedua, pendidikan tauhid uluhiyyah seperti, peran pendidik dalam pendidikan tauhid, evaluasi dalam pendidikan tauhid dan pendidikan sepanjang hayat. Kemudian yang ketiga pendidikan tauhid asma’ wasifat.
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Husain, Sirajul. "Islamic Science." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 305–11. http://dx.doi.org/10.35632/ajis.v10i3.2488.
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The term "Islamic science" can be defined as the scientific way of definingand comborating the uniquely monotheistic concept of tuwhfd(unity), a concept that can serve as an epistemological manifold for intellectualinquiry and development. In this context, science is taken as a systematicway of looking at things or, in other words, as both a philosophyof knowledge as well as an empirical methodology. When taken in its entirety,science includes the whole spectrum of human inquiry rangingfrom ontology to epistemology, from causality to cosmology, and fromthe natural and social sciences to technology. It may be noted that beyondan axiomatic application based on a metaphysical definition of tawhid,there has been no scientific attempt to analyze and substantiate thisconcept. This axiomatic application of tawhid, especially when dealing withan analysis of developments in knowledge, raises certain epistemologicalquestions. As it does not scientifically define or discuss the verypremise-tawhid-on which the analysis is being based, this is to be expected.Furthermore, for example, the axiomatic application of tuwhid topurge the corpus of knowledge of its secular elements and then reconstructit within the tawhidi framework cannot be fulfilled, as it is unableto furnish a tawhid-based scientific temperament without first providingscientific combomtion of the concept itself. It is from such an epistemologicalviewpoint that we find the contributions of Muslims to variousfields of leaming tend to be more sentimental than scientific.The need to develop Islamic science also arises from the fact thatmost modem scientists are known to be secular, as they have consciouslyevaded the issue of the existence of a Creator. This is the result of their ...
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M Dawud Faza, Abrar, Ismail Fahmi Arrauf Nasution, and Ibrahim. "Dimensions of Divine Philosophy Education." Al-Ulum 22, no. 1 (June 1, 2022): 162–77. http://dx.doi.org/10.30603/au.v22i1.2872.
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This research is about the rationality of the "number" of tawhid in Islamic studies; This study has developed in the Eastern and Western Islamic worlds carried out by Muslim scholars. The discussion “number” of tawhid is widely found in classical Islamic literature, such as in the science of kalam, Islamic philosophy and tasawwuf; this indicates that the number of tawhid is significant. This study aims to answer how the numbers in the tradition of Islamic studies; The methodology used is a qualitative method with the type of library research because the data obtained are in the form of documents sourced from a book. The findings of this study indicate that the number one in tawhid implies perfection, so the science of tawhid discusses the model of the Perfect God; the number of tawhid includes its discussion in the three fields of Islamic scholarship fiqh, tawhid and tasawwuf. Issues regarding the tawhid argument understand the “number” of tawhid, which is a relative human construction. In Islam, numerology is not only discussed in philosophical themes, especially in the science of ushuluddin (Islamic theology) and Sufism (Islamic mysticism) as the central theme. The use of number symbolism in the three fields of Islamic scholarship is used as the basis for strengthening Imad ad-din (the pillar of religion), namely the number One (Wahid) as the "number of tawhid".
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Hadi, Nur. "Concept of Educational Values for Tauhid Nation Education System Perspective." Indonesian Journal of Islamic Education Studies (IJIES) 2, no. 1 (July 2, 2019): 1–16. http://dx.doi.org/10.33367/ijies.v2i1.652.
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This study aims to 1) know the values of Tawhid Education in the National Education System. 2) knowing the relevance of the National Education System Law No. 20 of 2003 in strengthening the values of Tawhid Education. This type of research is a literature study literature (library research). The primary source of this research uses Law No. 20 of 2003 concerning the National Education System. The research results obtained 1) Tawhid education values contained in Chapter II Article 3, Chapter V Article 12 paragraph 1 point A, Chapter X Article 36 paragraph 3 point A, and 2) Relevance of the National Education System Law No 20 of 2003 to strengthening the values of Tawheed education that the main purpose is: "Faithful and devoted to the Almighty God". Then the right of the first student is to get religious education in accordance with a religion that is followed and taught by religious educators. And the curriculum is arranged in accordance with the level of education within the framework of the Unitary State of the Republic of Indonesia with the first increase, namely faith and piety.
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Choudhury, Masudul Alam. "Tawhidi Islamic economics in reference to the methodology arising from the Qurʾān and the Sunnah." ISRA International Journal of Islamic Finance 10, no. 2 (December 10, 2018): 263–76. http://dx.doi.org/10.1108/ijif-02-2018-0025.
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Purpose The purpose of this paper is to lay down the methodological structure of the epistemology of tawhid (Oneness of Allah). In this paper, the meaning of tawhid also refers to the monotheistic unity of knowledge (consilience) in the cast of its organic pairing by circular causation relations between the moral and material possibilities. The paper thereby raises the critique of mainstream economic reasoning and its imitation by existing Islamic economics. Consequently, by the ontological, epistemological and phenomenological foundation of tawhidi methodological worldview, an altogether new socio-scientific reasoning in generality and economic reasoning in particular is introduced. Design/methodology/approach The socio-scientific methodological reasoning of unity of knowledge according to the tawhidi methodological worldview is introduced contrary to the inept rational choice postulates of mainstream economic reasoning and its imitation by existing notions of Islamic economics. The method of instructing students in the light of this approach according to Tawhidi Islamic Economics (TIE) is introduced from the existing literature. Findings The existing nature of mainstream economics and its imitation by Islamic economics is critically deconstructed and replaced by the true epistemological, ontological and phenomenological perspectives of TIE in the world of learning. Some inner properties of such a methodological study of TIE are laid bare for further investigation. Originality/value This is the first paper of its kind in this journal to expound the original and most creative methodological worldview that Islamic economics must bear. This is the foundation of the development of the true stance of Islamic economics and finance.
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Muhammad Rizal Akbar. "Pembangunan Ekonomi Dalam Konteks Epistimologi Tawhidi String Relation." Al-Hisbah Jurnal Ekonomi Syariah 1, no. 1 (December 2, 2021): 1–11. http://dx.doi.org/10.57113/his.v1i1.74.
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Tulisan ini bertujuan untuk melihat pembangunan dari perspektif Tawhidi String Relation (TSR). Choudhury (2002) menjelaskan bahwa TSR merupakan epistimologi yang menjadikan Al-Qur’an sebagai sumber pengetahuan yang melahirkan tatanan kehidupan. Pesan tawhid yang tertuang dalam al-quran dan sunah itu disimbolkan dengan (Ω,S), yang selanjutnya melahirkan pengetahuan yang disimbolkan dengan (θ). Pengetahuan itu berinteraksi, integrasi dan berevolusi dengan alam semesta, proses itu disimbolkan dengan X(θ) dan pada akhirnya akan memunculkan fungsi kesejahteraan yakni W (θ, X(θ))
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Wariati, Wariati, and Sukiman Sukiman. "Pembelajaran Tauhid dan Entrepreneur untuk Anak Usia Dini." Golden Age: Jurnal Ilmiah Tumbuh Kembang Anak Usia Dini 6, no. 4 (December 20, 2021): 193–208. http://dx.doi.org/10.14421/jga.2021.64-03.
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TK Khalifah Gedongkuning Yogyakarta has a unique program in developing tawhid-based learning and entrepreneurship for children. This article aims to analyze the implementation of tawhid and entrepreneurship learning in the school. This research focuses on how the concept of tawhid and entrepreneur learning in TK Khalifah Gedongkuning Yogyakarta is, how the learning process is, and how the results are achieved. This type of research is descriptive interpretative qualitative research with a phenomenological approach. The results of this study indicate: First, learning tawhid and entrepreneurship at TK Khalifah Gedongkuning Yogyakarta applies a simultaneous integrative concept by combining tawhid and entrepreneurship learning so that both are mutually reinforcing. Second, the implementation process of learning tawhid and entrepreneurship in TK Khalifah Gedongkuning Yogyakarta uses several methods and program activities. The method used is the method of advice, for example, habituation, singing, and stories or stories. Meanwhile, the program of activities includes outing class, cooking class, and market day. Third, the learning outcomes of tawhid and entrepreneurship are forming an attitude of independence, creativity, discipline, honesty, confidence, and responsibility for students. These findings reference managers of educational institutions and early childhood education teachers to formulate policies and implement monotheism-based learning and entrepreneurship in children.
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Wahab, Muhammad Rashidi, Mohd Fauzi Hamat, Mohd Hizam Hanafiah, Ahmad El-Muhammady Muhammad Uthman El-Muhammady, and Abdullaah Jalil. "Majalah DABIQ Sebagai Medium Propaganda Pemikiran Tauhid Islamic State of Iraq and Sham (ISIS)." Jurnal Akidah & Pemikiran Islam 23, no. 2 (December 30, 2021): 339–404. http://dx.doi.org/10.22452/afkar.vol23no2.10.
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Extremism is an emerging threat confronted by the Muslim world today manifested in the form of a group such as the Islamic State of Iraq and Syria (ISIS) or al-Dawlah al-Islamiyyah fi al-‘Iraq wa al-Sham (DAESH). Undoubtedly, the existence of ISIS and its violence gave negative impacts on Islam and the Muslim ummah worldwide. What is more concerning is that some Muslims in Malaysia were also influenced by ISIS and by so doing it poses threat to our national security. Thus, based on the textual analysis of ISIS document, this article seeks to examine the discourse of tawhid advocated by ISIS, considering the fact that every act committed by Muslims is usually rooted in his or her belief system. To do this, this article focuses on the discourse of tawhid as discussed in DABIQ magazine and it is chosen due to its significance since it is regarded as ISIS mouthpiece to spread its propaganda. Based on the analysis, the article identifies five key elements that constitute ISIS discourse of tawhid, namely (i) the ideological strand of Salafi-Wahabi, (ii) three divisions of tawhid, (iii) tawhid al-Wala’ wa al-Bara’, (iv) tawhid al-Hakimiyyah, and (v) takfirism. The analysis also concludes that ISIS tawhid is not consistent with the mainstream framework of Ahl al-Sunnah wa al-Jama‘ah and thus it should be repudiated.
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دواق, الحاج. "التوحيد: رؤية للكون وإبستمولوجيا بناء الوعي المتجاوز عند إسماعيل راجي الفاروقي." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 19, no. 74 (October 1, 2013): 45–11. http://dx.doi.org/10.35632/citj.v19i74.779.
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تميّز إسماعيل الفاورقي بحيازته لأدوات النظر والاجتهاد، وأساليب الفهم والتحليل والتفسير، نتيجة استيعابه للمعرفة والثقافات الروحية التي رسختها الأديان في العالم، واستيعابه للفلسفات الغربية المعاصرة. وتوصل إلى أن التوحيد الذي يقدمه الإسلام هو جوهر التجربة الدينية، وقد تجاوز الفاروقي المعنى المتوارث للتوحيد؛ إلى الوجه الحضاري للرؤية التوحيدية، وتجلياتها في الوجود، والمعرفة، والقيم، وأنظمة الحياة.
Ismail al-Faruqi was known by possessing the tools of vision and Ijtihad, and the methods of understanding, analysis, and interpretation. He has accomplished this status as a result of comprehending spiritual knowledge and cultures instilled by religions throughout the world, and through his comprehension of contemporary Western philosophies. Al-Faruqi concluded that Tawhid, as presented by Islam, is the essence of religious experience. He transcended the inherited meaning of Tawhid to reach the civilizational aspect of the Tawhidic worldview and its manifestations in existence, knowledge, values, and systems of life.
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Suar, Abi, Meirson Meirison, and Zerly Nazar. "Islamic Economic Redefinition and its Methodology Among Contemporary Thinkers." Kawanua International Journal of Multicultural Studies 1, no. 1 (June 30, 2020): 7–17. http://dx.doi.org/10.30984/kijms.v1i1.3.
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Abstract: The Islamic economic crisis from an epistemological perspective has been going on in recent years, based on many Islamic economic figures' writings. Monzer Kahf argues about Islamic economics's definition that there is no agreement among Muslim economists about the definition of Islamic economics, its scope, its relation to conventional economics, analytical methods and instruments, and even some of its basic assumptions. They view that the Islamic economy epistemologically still needs to be studied, while this Study, which has been going on for 40 years, seems to be running in place. In this Study, researchers used a library research method. This aims to reveal the redefinition of Islamic economics from contemporary economists, the methodological crisis that has hit Islamic economics, and the urgency of developing Islamic economics methodology among contemporary thinkers. The essence of the urgency of developing methodologies and approaches in Islamic economics is tawhid. The central or core concept that permeates all aspects of the epistemology of Islamic economics is tawhid. Tawhîd is the essence of Islam; tawhîd is considered the unity of knowledge and can be broken down into sources, methods and scientific knowledge. Knowledge comes from Allah's revelations to His Prophet, and reasoning, perception, and empiricism. Because of al-Attas, God's first type of knowledge is through direct revelation. The second is through the speculation of rational investigations based on his experience of the plausible and understandable.
Dissertations / Theses on the topic "Tawhid"
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Lo, Polito Nicholas. "Abd Al-Karim Al-Jili : tawhid, transcendence and immanence." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1193/.
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The present thesis is an attempt to understand Abd Al-Karim Al-Jili’s thought and to illustrate his original contribution to the development of medieval Islamic mysticism. In particular, it maintains that far from being an obscure disciple of Ibn Arabi, Al-Jili was able to overcome the apparent contradiction between the doctrinal assumption of a transcendent God and the perception of divine immanence intrinsic in God’s relational stance vis-à-vis the created world. To achieve this, this thesis places Al-Jili historically and culturally within the Sufi context of eighth-ninth/fourteenth-fifteenth centuries Persia, describing the world in which he lived and the influence of theological and philosophical traditions on his writings, both from within and without the Islamic world. A whole chapter is dedicated to the definition of the controversies that afflicted Islamic theology and philosophy over the issue of anthropomorphic representations of God and the relevance that this had on the subject of divine immanence and transcendence. Al-Jili’s original contribution to this discussion, summarised in the concept of the Perfect Human Being, is illustrated with the editing and translation of one of Al-Jili’s works, The Cave and the Inscription, followed by annotations to the book.
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Blommé, Andreas. "Islam och folkmaktens gränser. : En undersöknning av Sayyid Qutbs, Mawlana Mawdudis och Ali Shariatis teologiska uppfattningar." Thesis, Stockholms universitet, Institutionen för etnologi, religionshistoria och genusvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-91991.
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English abstract Title: Islam and the limitations of the public will of choice. The purpose of this paper have been to investigate how three modern Islamic theorists view the limitations of the public free will of choice based upon their interpretation of the Islamic theology and doctrine. The paper focuses to highlight how all three chosen Islamic theorist interpret the Islamic doctrine based upon my elected theses and more specifically pinpoint were the free will of choice ends, and Islam as a religion starts to take hegemony. The paper’s aim is to further an understanding that in the modern world and as a effect of increased literacy, Islam has been somewhat inclined to split into several Islamisms, based upon the variety of fatwa’s on the Islamic doctrine that is available online. Therefore it remains to the modern day Muslim, to individually decide whether they choose to follow the message of the Holy revelation in the Quran or trust a mufti’s fatwa in their everyday life as a Muslim. The material used and analyzed in this paper is prime source material. That has been written by my chosen theorists themselves and this prime source material, form the core of their interpretation of Islamic theology which I have used trying answer my theses. The conclusions drawn from this paper is that all three theorists share three concepts of the Islamic doctrine and that is the need for tawhid, idjtihad, theology and the umma to form a ample and righteous life in modern day Islam. During the course of the paper it has become evident that the theorist Qutb and Mawdudi do share the doctrine of Islam as the natural religion of the world and that violence can be justified to bring the believers together under Muslim doctrine and rule, therefore limiting the public will of choice based upon their interpretation of Islamic theology.
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Ozalp, Mehmet. "God and Tawhid in Classical Islamic Theology and Said Nursi's Risale-i Nur." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/16372.
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Theology is a rational endeavour to understand everything about God, from within a faith tradition and its scriptures, and in response to problems posed by the conditions of a particular time and place. Islamic theology, in particular, has been a reactive discipline. Bediuzzaman Said Nursi (1876-1960), as a prominent scholar in the modern era, lived through a tumultuous period witnessing the collapse of the Ottoman Empire, the emergence of secular nation states for the first time in Muslim history, two world wars, and the challenges imposed by European modernity on traditional Muslim societies and Islam. Unlike other revivalist leaders, in dealing with the complexity of circumstances and the social and political restrictions around him, Nursi chose to respond following a theological revival method, where he attempted to revive Islam by renewing faith in people through his theological writings. By loading so much significance and revivalist objectives to theology, Nursi produced an original and fresh expression of Islamic theology based on the Qur’an. In this thesis, my original contribution to knowledge is the critical evaluation of Nursi’s writings about God and identification of his contributions to Islamic understanding of God and tawḥīd as the central doctrine of Islam.
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Islam, Saiyida zakiya hasna. "Bawa Muhaiyaddeen: A Study of Mystical Interreligiosity." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/461176.
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ReligionPh.D.
The focus of the study is on the teachings of Bawa Muhaiyaddeen, the mystic saint whose tomb is in Coatesville, PA, which is the only Sufi shrine in North America. Much has been written on the community of Bawa’s followers whose main office is in the Bawa Muhaiyaddeen Fellowship in Philadelphia, PA, USA. However, as far as my research revealed, as to this date, no study has focused particularly on his teachings. The objective of this study is to initiate that. This study spotlighted on how this Sufi saint integrated the various religions in his teachings. His teachings are evidently premised on the Islamic concept of Tawhid. This aligns with the mystic perspective and thus is this study premised. Bawa’s vision is of a single truth emanating throughout creation through all space and time. This is a characteristic that mystics of all traditions appear to share. What makes Bawa unique among the known mystics is how he weaves in the various religions to convey his teachings. Thus, his teachings are a veritable pot pourri of ancient wisdom flowing from the Hindu Puranas to the Sufi teachings in Islam. In one way it can be viewed as a one-man inter-religious monologue. It is not so much the perennial message as looking at each tradition in a way that had eluded the believer before. Sufis of yore are known to use this method, but had remained within their own traditions. Bawa’s teachings are significant in his being a figure that is metaphorically described in a title of a Bawa Muhaiyaddeen Fellowship publication as the “Tree That Fell to the West”. Thus, spanning both the East and the West, his teachings became global in its reach and appears to be more relevant and accessible due to the nature of contemporary progression of our psyche. To situate Bawa the study has provided a very brief overview of the mystic perspective and a comparative sketch of mysticism in the West and Islam. Bawa being a Muslim mystic, a chapter on Islam and the Muslim world view and an insight into Sufism was deemed essential to comprehend the depth of Bawa’s teachings. It was also necessary to analyze the significance of the pioneering spirit of North America that is so consonant with the element of freedom that defines the mystic message that is essentially that of liberation. This is viewed as a vital component in the message of Bawa that served to capture the psyche of his followers. What is notable in Bawa’s teachings is how he integrates the popular ideas of different traditions to draw out a hidden significance that overturns the traditional way of how the listener had hitherto viewed them. He views the religions as sections, states, etc., that have to be experienced into the distillation of the truth in a manner of speaking. Each of these plays its part in the progression of every individual to the point of the ultimate realization to the Real. Bawa’s teaching methodology appears to be aligned to the tradition of the “holy men” who have come to light with the recent research of the past two decades. Bawa remains unique in his expansion, per se, in continuation of the model left as the legacy by those holy men that researcher Richard Eaton brought to our attention. An analysis of that legacy is provided as it will be conducive to understanding as to how the Sufi perspective centered on Tawhid brings in the terrain of multiple traditions. Bawa taught through discourses. Such teachings belong to the age old oral tradition. Thus, the teachings flow according to the teacher’s discernment of each individual’s needs in the audience. He would tell his followers that he provides the nourishment as per the need of each individual as he “sees” where each of his “children” are when they come to him. This translates into his perceptiveness of each person’s level of comprehension and his contouring his message to gear into that level for optimal learning. Bawa’s teachings can be described as a veritable ocean in its breadth and depth. The task was to attempt to draw manageable parameters for this research. As such, the usage of Hinduism is the sliver that has been chosen to analyze what and how Bawa conveyed his message. The focal point is that it is through the mystic perspective Bawa integrated diverse traditions to converge on the single point of the Islamic concept of Tawhid. What is shown here is that it is such a perspective that allowed Bawa to bring together the apparently diametrically opposite traditions of Hinduism and Islam through an interreligious journey that brings in a perspectival shift by expanding the psyche of the listener.
Temple University--Theses
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Mandolino, Giovanni. "La dottrina del primo principio nel pensiero arabo cristiano e iltrattato sull'unita' divina di Yahya ibn 'Adi." Doctoral thesis, Università degli studi di Padova, 2019. http://hdl.handle.net/11577/3422831.
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La tesi è dedicata a un esame degli scambi dottrinali fra la teologia cristiana araba medievale e la filosofia araba coeva. Il caso di studio scelto e' il Trattato sull'unita' divina del cristiano giacobita Yahya ibn 'Adi (X sec.). L'analisi dottrinale dell'opera cerca di evidenziarne contesto, struttura argomentativa e interlocutori filosofici. La tesi include il testo critico del Trattato sull'unità divina, riveduto su un nuovo testimone manoscritto, una traduzione italiana e un commento
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Abbas, Sana. "L'argumentation dans la Satire des deux Vizirs d'Abû Hayyân al-Tawhîdî (922/1023) : stratégies argumentatives ou stratégies identitaires?" Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE2073.
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Ce travail s'inscrit dans le cadre d'une analyse argumentative du discours satirique chez un auteur du dixième siècle, Abû Hayyân al-Tawhidi. Bien que son livre, La satire des deux vizirs, (paru après sa mort) soit représenté dans les critiques classiques et modernes comme une pure et simple démarche vindicative du savant courroucé, privé des mannes de deux éminents vizirs, cette étude vise à en souligner la portée multifonctionnelle. La satire, en tant qu'élément essentiel parmi les composants de l’identité arabe fondée, comme on le rappellera, sur les mœurs, constitue le noyau d'une démarche argumentative fortement tributaire de l'idée de la conformité, fondamentale dans la culture arabo-musulmane. En effet la norme est la pierre angulaire de deux processus argumentatifs polarisés, dans le discours de Tawhîdî, ayant pour objectif un changement de représentation chez l'auditeur-lecteur : le premier tente d'entacher l'image des deux vizirs, le deuxième œuvre à construire une image personnelle telle qu'elle est élaborée par l'auteur. Ces deux représentations sont analysées à la lumière des notions clés dans la pensée arabe comme la vérité et l'argument, tantôt sacralisés tantôt rationnalisés. Elles dépendent fortement des critères intellectuels et sociaux d'une époque en proie à des mutations radicales qui conduisent à une opposition totale entre les vizirs et Tawhîdî, comme représentant d'une minorité savante discriminée. Aussi, à partir de cette place et de ce rôle qu'il se représente, la volonté de l'auteur est de construire, par des mécanismes d'analogie et d'amplification, des arguments relevant de l'ethos, du pathos ou plus largement du logos. Non seulement ces deux mécanismes miment des démarches par lesquelles l'esprit humain accède à la connaissance, mais elles représentent, selon nous, non pas des pratiques paralogiques manipulatrices mais une voie d'expression, la seule possible en temps de crise, comme l'affirment certains théoriciens de l'identitéThis study is part of an argumentative analysis of a satirical speech of the tenth century. Although the latter is represented in classical and modern critics as a simple vindictive approach of a scientist angry and deprived of bonanzas by two viziers, this study aims to demonstrate a more complex and multifunctional range. Satire, a core component of Arab identity since pre-Islamic times, was used to criticize and judge those who did not conform to fundamental Arab Muslim cultural values. In fact, these values are the cornerstone of two polarized argumentative processes in Tawhîdî speech that aim to change the listener-reader's point of view: the first attempts to tarnish the image of the two viziers while the second tries to embellish his own image. These two views are analyzed in light of the key concepts in the Arab thought as truth and argument, sometimes sacralised other times rationalized. They rely heavily on intellectual and social criteria of an era plagued by radical changes that lead to discord between the viziers, who were the representatives of the non-Arab governing power, and Tawhîdî, who represented the discriminated Arab minority. Therefore, from this position, the will of the author is to create a new reality, by analogy and amplification mechanisms, relying on arguments of ethos, pathos and logos to act on the mind of the reader/listener. These two approaches mimic the actions by which the human mind comprehends and reacts to reality. In fact, they do not represent, in our view, manipulative fallacies but are a means of expression in times of crisis, as some identity theorists assert
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Loulidi, Younes. "Le Langage théâtral de Tawfiq al-Hakim." Aix-Marseille 1, 1986. http://www.theses.fr/1986AIX10057.
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Depuis le jour ou le dramaturge egyptien tawfiq al-hakim a reussi a integrer le theatre comme genre litteraire a la litterature arabe contemporaine, il a continuellement recherche un style et un langage propres qui lui permettront de developper les genres et les formes artistiques. Les recherches hakimiennes ont abouti a un langage qui a trois aspects, mais qui ne se contredisent pas, bien au contraire, ils s'incorporent et se completent. Le langage hakimien se constitue donc d'un aspect realiste, d'un aspect symboliste et d'un aspect theatral. Grace a l'aspect realiste de son langage, al-hakim projette sur scene les malheurs et les angoisses profondes de la societe egyptienne, les dialogue et les incarne, ce qui nous permet de dire qu'al-hakim parle le langage de chaque periode qu'il vit. A travers l'aspect symboliste de son langage, al-hakim est essentiellement tragique, parce que, justement, chez lui, c'est la totalite de la condition humaine qui entre en jeu et non l'homme de telle ou telle societe. Ce langage symboliste, qui se trouve a mi-chemin entre la fiction et la realite, evolue selon une methode mathematique, c'est pour cela qu'il demande une certaine souplesse d'esprit de la part du spectateur et du lecteur. L'aspect theatral du langage hakimien prouve qu'al-hakim est capable de parler au public un langage ou le tout n'est pas seulement dit mais aussi represente; d'ailleurs, le langage scenique dont se sert, avec habilete, al-hakim, prouve qu'il est tout-a-fait conscient que son oeuvre n'aura sa raison d'etre et ne sera realisee que si elle aboutit a un spectacle, meme si parfois il essaie de nous faire croire que son oeuvre n'est pas concue en vue d'etre representeeSince the time when the egyptian dramatist taoufiq-al-hakim succeeded in integrating drama as a litrary type in the contemporary arab litrature, he continually looked for a pure style and a pure language that would allow him to develop the artistic types and forms. Al-hakim's researches led to a language which has three aspects which do not contradict themselves; on the contrary they incorporate and complete each other. Al-hakim's language, then, has a realistic aspect, a symbolic aspect and a theatrical aspect. Thanks to the realistic aspect of his language, al-hakim projects the unhapiness and deep anguish of egyptian society, puts them into dialogues and incarnates them, that allow us to say that al-hakim speaks the language of each period he lives in. Through the symbolic aspect of al-hakim's language, he is mainly dramatic because he takes into account the human condition and not the individual of a society. This symbolic language, which is in half-way between fiction and reality, evolues according to a mathematical method, that is why it requires a certain flexibility of mind from both the reader and the spectator. The theatrical aspect of al-hakim's language proves that he is able to speak to the public a language in which everything is not only said but performed. Thus the stage language he skilfully uses proves that he is really aware that his work is aimed at being performed on stage, though sometimes he tries to prove the contrary
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Richardson, Debra. "Tawheed in Islamic art : defining an aesthetic theory." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503581.
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Ḥasan, Jamāl al-Dīn Būqalī. "Imām Ibn Yūsuf al-Sanūsī wa- ʻilm al-Tawḥīd." al-Jazāʼir : al-Muʼassasah al-Waṭanīyah lil-Kitāb, 1985. http://catalog.hathitrust.org/api/volumes/oclc/18084984.html.
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Dhanidina, Adil S. "Experiencing Tawḥīd : ibn 'Arabī and the power of imagination." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82699.
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This thesis will examine how the Islamic concept of tawḥid ("monotheism") was understood, and perhaps more importantly, experienced by the 12th/13th Sufi, Ibn 'Arabi (1165-1240), also known as al-Shaykh al-Akbar ("The Greatest Master"). It has been argued that tawḥid is not simply a belief but also an operation, that is to say, a continual process whereby the literal meaning of tawḥid ("asserting oneness") is upheld. This understanding of tawḥid implies a certain dualism which for Ibn 'Arabi is a reflection of the two perspectives which express God's oneness, namely, tanzih ("transcendence"), which literally means "declaring something to be pure and free of something else," and tashbih ("immanence"), of which the literal meaning is "declaring something to be similar to something else." As can be seen, tanzih and tashbih are mutually contradictory and thus present tawḥid as a paradox. However, for Ibn 'Arabi, it is essential to not ignore any one perspective in favor of the other. For him, the paradox can and must be reconciled through the power of khayal, or imagination, which alone has the ability to combine opposites and thus, bridge the gap between tanzih and tashbih , thereby allowing for the experience of tawḥid .
Books on the topic "Tawhid"
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Choudhury, Masudul Alam. Tawhid and Shari'ah. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4.
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al-Tamimi, Muhammad b. ʻAbd-al-Wahhab. Kitab al-Tawhid. Dadu: Idarah Ishaʼat al-Quraʼn wa al-Sunnah, n.d.
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Fouzan, Salah. Bayan haqiqat a tawhid. [S.l.]: Islamic University of Imam Mohamed Be Saud, 1987.
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Choudhury, Masudul Alam. Meta-Science of Tawhid. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21558-3.
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Rothholz, Walter. Tawhid: Studien zur islamischen Ziviltheologie. Essen: Die Blaue Eule, 1994.
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Lemu, B. Aisha. Tawhid and Fiqh: Belief and jurisprudence. Minna: Islamic Education Trust, 1988.
Find full textBook chapters on the topic "Tawhid"
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Abdel-Halim, Rabie E. "Tawhid." In Encyclopedia of Sciences and Religions, 2227. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201275.
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Hussain, Syed Adnan. "Teaching Tawhid." In Comparative Theology in the Millennial Classroom, 98–112. New York : Routledge, [2016] | Series: Routledge research in: Routledge, 2015. http://dx.doi.org/10.4324/9781315718279-8.
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Choudhury, Masudul Alam. "Introduction." In Tawhid and Shari'ah, 1–5. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_1.
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Choudhury, Masudul Alam. "Conscious Technology and Technological Change in the Light of Tawhid: Artificial Intelligence, FINTECH, and Other." In Tawhid and Shari'ah, 189–201. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_10.
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Choudhury, Masudul Alam. "Endogenous Monetary Transmission in Islamic Financial Economics." In Tawhid and Shari'ah, 203–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_11.
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Choudhury, Masudul Alam. "Conclusion with an Extension to Tawhid and Shari’ah in Islamic Banking Paradigm." In Tawhid and Shari'ah, 235–45. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_12.
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Choudhury, Masudul Alam. "A Critique of Shari’ah Perspectives Contra Tawhid as Law: Terminologies." In Tawhid and Shari'ah, 7–40. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_2.
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Choudhury, Masudul Alam. "Casting Maqasid Al-Shari’ah in Tawhidi Methodological Worldview." In Tawhid and Shari'ah, 41–57. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_3.
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Choudhury, Masudul Alam. "Tawhid Contra Shari’ah Treatment of Qur’anic Worldview." In Tawhid and Shari'ah, 59–86. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_4.
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Choudhury, Masudul Alam. "Tawhid as Law Contra Shari’ah in Standardizing a Theory of Islamic Financial Economy." In Tawhid and Shari'ah, 87–96. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49087-4_5.
Full textConference papers on the topic "Tawhid"
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"The Concept of Tawhid in visual Artworks." In Jan. 31-Feb. 1, 2017 Bali (Indonesia). EIRAI, 2017. http://dx.doi.org/10.17758/eirai.f0117454.
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Musaeva, G. O. kyzy. "FOUNDATIONS OF HUMANISM IN ARABIC CULTURE AND PHILOSOPHY." In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/18.
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The article presents an analysis of the basic humanistic principles of Islamic culture in a philosophical manner. The subject of the research is the peculiarities of the development of the humanistic tradition in Islamic philosophy and culture. The work notes that representatives of Arab philosophy consider the special concept of “tawhid” as the main postulate of Islamic culture, which is interpreted as a belief in one God. The methodological basis of the research was formed by the philosophical-anthropological and historical-cultural approach. As a scientific novelty, a comprehensive analysis of humanistic principles in the philosophy and culture of medieval Islam is proposed. The article concludes that religious teaching in Arab-Muslim philosophy is inextricably linked with ethics and basic moral principles of humanistic philosophy and has a significant impact on the practical side of life in the social and cultural sphere.
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RAZZAQ, Mohaj Ghanem Abdel, and Qahtan Mahboub FADIL. "MONOTHEISM AND ITS IMPACT ON LAYING THE FOUNDATIONS OF SOCIETY(SURAT AL-IKHLAS AS A MODEL)." In 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-6.
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Surat Al-Ikhlas is called Surat Al-Tawhid and in it is the declaration of God’s oneness and his transcendence of what is not worthy of Him, acknowledgment with the tongue, and belief in the heart. This is the logic of faith and its essence Whoever does not believe in the oneness of God, and that he is the God and the Lord who has no partner, nor is there any equal or equal, he is not from the people of religion at all. and monotheism has many effects on the individual and society, including these effects: Achieving true slavery. Reducing the phenomenon of extremism and extremism. Developing a culture of peaceful coexistence in society. - Building people and urbanization. and other important effects that aim to build and develop a sound society; By transforming a person into positive energy that builds and does not destroy, and gives more than it takes. Key words: Monotheism, Compliance, Slavery, Distance From Extremism, Peaceful Coexistence.
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Sabra, Nabil. "Developing an adult learning approach to enhance the critical thinking of graphic design students in Yemen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.114.
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Critical thinking is an essential skill not only for educational achievement but also to enhance the quality of life (Bakry et al., 2019, pp. 632-633). However, Yemen has not traditionally encouraged or utilized critical thinking in graphic design education, a field of study where critical thinking is required to think beyond a problem to create solutions to existing and new problems. Design does not come up with the same solution for each project but looks for new ideas and solutions that have culturally relevant answers to solve a problem (Barbour, 2016). Currently there is a lack of research in the areas of critical thinking in graphic design education in Yemen. To Nordin and Surajudin (2015), Ijtihad is a representative for Higher-Order Thinking Skill that may reflect the Tawhid of Allah (God’s unification) and supported their claim with a hadith (the prophet statements): “Those who know himself, he may know his God” (Nordin and Surajudeen, 2015, p. 37). Thus, in knowing oneself, the lifelong learner needs to have self-regulation to be able to use critical thinking (Szabo, 2019). In exploring the relationship between the Islamic concept of Ijtihad (individual reasoning) and the Western notion of critical thinking, there are several points that require consideration. In particular, establishing what critical thinking means in the context of Western design education relative to Ijtihad’s role in Islamic education. The focus of this presentation is exploring the relationship between the western notion of critical thinking and the equivalent Islamic concept of Ijtihad. It highlights the five elements of Ijtihad: Tadabbur (learning and understanding before judging an idea), Tafkih (analysing using al-Qalb (heart) that depends on al-Aqal (mind)), Tafakkur (reflecting and examining), Ta’qil (gathering information before jumping to the conclusion), and Tadhakkur (summarising to understand wisely). Critical thinking is culturally relative, so it is important to study this phenomenon considering the Yemeni culture proposing a suitable holistic framework of Ijtihad. This research draws on a Ph.D. study in-progress that investigates critical thinking in graphic design education in Yemen from an Islamic perspective. Interviews with Yemeni educators were conducted to explore the concept of critical thinking and Ijtihad. This research ultimately aims to identify essential techniques of thinking that can be shaped to reflect Ijtihad, alongside identifying appropriate adult learning strategies developed by Western educators and researchers to enhance students' critical thinking. The outcome of this study will distinguish frameworks within graphic design curricula promoting students’ critical thinking and reflecting these from a Western context to a Yemeni one considering Ijtihad.
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Sabra, Nabil. "Desenvolvendo uma abordagem de aprendizagem de adultos para aprimorar o pensamento crítico dos alunos de design gráfico no Iêmen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.114.g178.
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O pensamento crítico é uma habilidade essencial não apenas para o desempenho educacional, mas também para melhorar a qualidade de vida (Bakry et al., 2019, pp. 632-633). No entanto, o Iêmen não tem tradicionalmente encorajado ou utilizado o pensamento crítico na educação de design gráfico, um campo de estudo onde o pensamento crítico é necessário para pensar além de um problema para criar soluções para problemas existentes e novos. O design não surge com a mesma solução para cada projeto, mas busca novas ideias e soluções que tenham respostas culturalmente relevantes para resolver um problema (Barbour, 2016). Atualmente, há uma carência de pesquisas nas áreas de pensamento crítico na educação de design gráfico no Iêmen. Para Nordin e Surajudin (2015), Ijtihad é um representante da Habilidade de Pensamento de Ordem Superior que pode refletir o Tawhid de Allah (unificação de Deus) e apoiou sua afirmação com um hadith (declarações do profeta): “Aqueles que se conhecem, ele pode conheça seu Deus ”(Nordin e Surajudeen, 2015, p. 37). Assim, ao conhecer a si mesmo, o aprendiz ao longo da vida precisa ter autorregulação para poder usar o pensamento crítico (Szabo, 2019). Ao explorar a relação entre o conceito islâmico de Ijtihad (raciocínio individual) e a noção ocidental de pensamento crítico, existem vários pontos que requerem consideração. Em particular, estabelecer o que o pensamento crítico significa no contexto da educação de design ocidental em relação ao papel de Ijtihad na educação islâmica. O foco desta apresentação é explorar a relação entre a noção ocidental de pensamento crítico e o conceito islâmico equivalente de Ijtihad. Ele destaca os cinco elementos do Ijtihad: Tadabbur (aprender e compreender antes de julgar uma ideia), Tafkih (analisar usando al-Qalb (coração) que depende de al-Aqal (mente)), Tafakkur (refletir e examinar), Ta’qil (coleta de informações antes de pular para a conclusão) e Tadhakkur (resumindo para entender com sabedoria). O pensamento crítico é culturalmente relativo, por isso é importante estudar esse fenômeno considerando a cultura iemenita que propõe uma estrutura holística adequada de Ijtihad. Esta pesquisa baseia-se em um doutorado. estudo em andamento que investiga o pensamento crítico na educação de design gráfico no Iêmen a partir de uma perspectiva islâmica. Entrevistas com educadores iemenitas foram realizadas para explorar o conceito de pensamento crítico e Ijtihad. Esta pesquisa visa, em última análise, identificar técnicas essenciais de pensamento que podem ser moldadas para refletir Ijtihad, ao lado de identificar estratégias apropriadas de aprendizagem de adultos desenvolvidas por educadores e pesquisadores ocidentais para aprimorar o pensamento crítico dos alunos. O resultado deste estudo distinguirá estruturas dentro dos currículos de design gráfico, promovendo o pensamento crítico dos alunos e refletindo-os de um contexto ocidental para um iemenita, considerando Ijtihad.
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Sabra, Nabil. "Desarrollar un enfoque de aprendizaje de adultos para mejorar el pensamiento crítico de los estudiantes de diseño gráfico en Yemen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.114.g177.
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El pensamiento crítico es una habilidad esencial no solo para el logro educativo sino también para mejorar la calidad de vida (Bakry et al., 2019, págs. 632-633). Sin embargo, Yemen no ha fomentado ni utilizado tradicionalmente el pensamiento crítico en la educación en diseño gráfico, un campo de estudio en el que se requiere el pensamiento crítico para pensar más allá de un problema para crear soluciones a problemas nuevos y existentes. El diseño no presenta la misma solución para cada proyecto, sino que busca nuevas ideas y soluciones que tengan respuestas culturalmente relevantes para resolver un problema (Barbour, 2016). Actualmente, hay una falta de investigación en las áreas de pensamiento crítico en la educación del diseño gráfico en Yemen. Para Nordin y Surajudin (2015), Ijtihad es un representante de la habilidad de pensamiento de orden superior que puede reflejar el Tawhid de Allah (la unificación de Dios) y apoyó su afirmación con un hadiz (las declaraciones del profeta): “Aquellos que se conocen a sí mismos, pueden conoce a su Dios ”(Nordin y Surajudeen, 2015, p. 37). Así, para conocerse a sí mismo, el aprendiz de por vida necesita tener autorregulación para poder utilizar el pensamiento crítico (Szabo, 2019). Al explorar la relación entre el concepto islámico de Ijtihad (razonamiento individual) y la noción occidental de pensamiento crítico, hay varios puntos que requieren consideración. En particular, establecer lo que significa el pensamiento crítico en el contexto de la educación de diseño occidental en relación con el papel de Ijtihad en la educación islámica. El enfoque de esta presentación es explorar la relación entre la noción occidental de pensamiento crítico y el concepto islámico equivalente de Ijtihad. Destaca los cinco elementos de Ijtihad: Tadabbur (aprender y comprender antes de juzgar una idea), Tafkih (analizar usando al-Qalb (corazón) que depende de al-Aqal (mente)), Tafakkur (reflexionar y examinar), Ta’qil (recopilar información antes de saltar a la conclusión), y Tadhakkur (resumir para comprender sabiamente). El pensamiento crítico es culturalmente relativo, por lo que es importante estudiar este fenómeno considerando la cultura yemení proponiendo un marco holístico adecuado de Ijtihad. Esta investigación se basa en un Ph.D. estudio en curso que investiga el pensamiento crítico en la educación en diseño gráfico en Yemen desde una perspectiva islámica. Se llevaron a cabo entrevistas con educadores yemeníes para explorar el concepto de pensamiento crítico e Ijtihad. En última instancia, esta investigación tiene como objetivo identificar las técnicas esenciales de pensamiento que pueden moldearse para reflejar el Ijtihad, junto con la identificación de estrategias de aprendizaje de adultos apropiadas desarrolladas por educadores e investigadores occidentales para mejorar el pensamiento crítico de los estudiantes. El resultado de este estudio distinguirá los marcos dentro de los planes de estudio de diseño gráfico que promueven el pensamiento crítico de los estudiantes y los reflejan desde un contexto occidental a uno yemení considerando Ijtihad.
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Westerkamp, Martin, Sebastian Gondor, and Axel Kupper. "Tawki: Towards Self-Sovereign Social Communication." In 2019 IEEE International Conference on Decentralized Applications and Infrastructures (DAPPCON). IEEE, 2019. http://dx.doi.org/10.1109/dappcon.2019.00014.
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Tumirin. "Tawhidic Hyper-Phenomenology as A Method in Accounting Research." In Proceedings of the 12th International Conference on Business and Management Research (ICBMR 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icbmr-18.2019.24.
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Reyes- Alivio, Elvinia, Junefe D. Naquira, and Josephine M. Lendio. "SELECTED ONGKAH-ONGKAH OF SAMA DILAUT IN THE PROVINCE OF TAWI-TAWI: THEIR FORMS AND STYLES OF EXPRESSION." In International Conference on Education 2017. TIIKM, 2017. http://dx.doi.org/10.17501/icedu.2017.3125.
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KOBORI, ATSUSHI, TAKEHIKO INOUE, YUKIO HOSAKA, TAKASHI WASHIZUKA, TOMOAKI MURAKAMI, HIDEO YAMANOUCHI, HIROYA USHINOHAMA, et al. "GENOTYPIC/PHENOTYPIC CHARACTERISTICS IN JAPANESE PATIENTS WITH KCNJ2-ASSOCIATED ANDERSEN-TAWIL SYNDROME." In Proceedings of the 31st International Congress on Electrocardiology. WORLD SCIENTIFIC, 2005. http://dx.doi.org/10.1142/9789812702234_0036.
Full textReports on the topic "Tawhid"
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Alansari, Mohamed, Cathy Wylie, Rose Hipkins, Sinead Overbye, Renee Tuifagalele, and Sophie Watson. Secondary teachers' Perspectives from NZCER's 2021 National Survey of Secondary Schools. NZCER, June 2022. http://dx.doi.org/10.18296/rep.0022.
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The long-running National Survey of Schools project is part of the New Zealand Council for Educational Research’s (NZCER’s) Te Pae Tawhiti programme of research. NZCER has run a national survey of secondary schools every 3 years since 2003. For the 2021 National Survey of Secondary Schools, we surveyed a sample of 5,376 teachers, randomly chosen from a stratified sample of Years 9–13 and Years 7–13 secondary schools to ensure national representation of schools across all deciles. A total of 1,093 teachers responded to the survey over two data collection waves, giving a nationally representative picture in terms of school decile.
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Alansari, Mohamed, Melinda Webber, Sinead Overbye, Renee Tuifagalele, and Kiri Edge. Conceptualising Māori and Pasifika Aspirations and Striving for Success. NZCER, April 2022. http://dx.doi.org/10.18296/rep.0019.
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The COMPASS project is part of NZCER’s Te Pae Tawhiti Government Grant programme of research. It is also aligned to the broad goals and aspirations of NZCER, in that its overarching purpose is to give effect to Te Tiriti o Waitangi and the notion of Whakatere Tōmua—Wayfinding. The COMPASS project has examined the ways kaiako, ākonga, and whānau navigate educational experiences and contexts. Using quantitative and qualitative data, the report focuses on examining the social-psychological conditions for school success from the perspectives of Māori and Pasifika students (n = 5,843), Pasifika whānau members (n = 362), and Māori kaiako (n = 311) from 102 schools across Aotearoa New Zealand.