AXIOLOGY OF ISLAMIC RELIGIOUS LEARNING

In ethical matters that study the essence of beauty, it is also the target of Islamic education,

because beauty is a human need and is inherent in every creation of Allah. God Himself is beautiful and

loves beauty. In the Islamic perspective, the principle of education is the recognition of Allah SWT and the

awareness of human beings of their position before Allah SWT, namely as a servant of Allah SWT, Caliph

fi al-Ardh and Ulul al-Baab. Through education, human beings understand their position, so that human

beings become central and can condition their lives in relation to themselves, their families, their

communities, and society. He must know the relationship between creation and creator based on the

teachings of the Qur'an which accommodates intelligence, knowledge, and kindness. According to Islam,

Islamic education is a device to enable individuals to realize their nature so that the affective impact of

Islamic education is to form an exemplary system.

The axiological aspect emphasizes the development of character that needs to be formed

together as the highest goal of Islamic education. Thus, in line with the comprehensive definition of Islamic

education initiated at the world conference on Islamic education in Mecca in 1977, the following:

education should aim at the balanced growth of the total human personality through the training of the

human spirit, intellect, self-rationality, feelings and bodily senses. Therefore education must meet for the

growth of human beings in all aspects such as: spiritual, intellectual, imaginative, physical, and scientific,

linguistic, both individually and collectively and motivate all aspects towards goodness and perfection.

The ultimate goal of Muslim education lies in total surrender to Allah SWT at the level of individuals,

society, and humanity in general. C.

Theological Foundations of Islamic Religious Education in Higher Education Theological

foundations are foundations or foundations related to religion, spirituality and God. The theological

foundation of Islamic religious education means that religion, spirituality and God are the foundation and

basis or main in studying Islamic religious education courses in universities. Islamic religious education

needs to be taught in higher education as a general course that must be carried out by students and

lecturers. Lecturers in this case need to be equipped with a broader insight into modern and relevant

Islamic religious education so that they can share this knowledge with students. Lecturers in the field of

Islamic religious education must educate and provide broad direction and knowledge to students. This is

done with the aim of instilling and adding and strengthening students' religious values that will be applied

in the campus environment and society so that students will not be eroded and will be awakened from

the era that continues to change with the religious values that have been taught.

In this case, students can limit themselves from things that are not in accordance with religious

values and increase religious values to strengthen themselves from negative things. Islamic religious

education is an educational science that contains Islamic religious teachings by covering all aspects of the

scientific field in general. The material contained in the general course of Islamic Religious Education is

different from the material in the Islamic religious education study program both at public universities

and Islamic religious colleges. In this case, the difference lies in the deepening of the material and more

specific aspects and methodologies. So that the curriculum and lecturers teach with different systems and

methods. Islamic Religious Education in the delivery of its material has traditional methods such as in

Islamic boarding schools, places of recitation and religious madrasas; Islamic religious materials that are

transformed into students; and religious activities such as religious forums, discussions, religious seminars,

workshops and religious training. Character development based on religious values is the foundation

carried out by the academic field to students in higher education which is used to improve spiritual quality

in the campus environment and social environment. Globalization is a thing that is feared to erode

spiritual values, resulting in behavior that is not in accordance with religion and does not interpret every

religious value. In realizing the improvement of the spiritual quality of students, strong effort and

determination are needed and focused on expertise in the field of Islam. It is hoped that students can

become useful people, provide motivation and innovation and contribute to society in interpreting the

spiritual values that have been taught in higher education. In this case, the role of Islamic religious

education lecturers is to provide broad and in-depth religious knowledge and relate its relevance in life.

Islamic religious education lecturers convey basic and core religious materials and their application in daily

life. This is done to avoid students' incomprehension of difficult material.

The learning process of general basic Islamic religious education courses (MKDU PAI) in higher

education cannot be applied with the same method as students in religious study programs. Therefore, a

special method is needed in studying Islamic religious education with lecturers of Islamic religious

education providing material that is fundamental and based on the essence and relating material in

accordance with the times such as modernization and globalization. Islamic religious education in higher

education is one of the processes of spreading Islamic teachings so that students can develop their

thinking, feelings, and actions according to Islamic teachings so that when they return to society, their

understanding and experience in religion become mature and mature. Therefore, efforts to develop

Islamic education cannot be separated from the orbital foundation of Islam itself, especially educational

activities are an inseparable part of religious teachings. Then our basic handle is the Qur'an which is the

main source of Islamic teachings, which was revealed to the Prophet Muhammad PBUH as a basic guide

for the life of Muslims. It was handed down mutawattir, memorized, written and collected from the time

when the prophet was still alive. Then after the Prophet Muhammad PBUH passed away because many

of the huffaz (memorizers of the Qur'an) were martyred and the number was getting smaller.8 So in order

to maintain the continuity of this Qur'an, in the time of Abu Bakr Ash-Shiddiq R.A al-Quran began to be

officially booked. The theological basis for this integrative education can be traced from the texts of the

holy verses and various intellectuals who study religion (theologians). If you search the verses of the Quran,

you will find about 854 words al-'Ilm in various forms and meanings.

Among the meanings of the word al-'Ilm are the achievement of knowledge and the object of

knowledge. The second source of foundation is the hadith of the Prophet Muhammad as a basic source

of knowledge after the Qur'an which refers to the daily life, behavior and personality of the Prophet

Muhammad PBUH which contains values to invade this system of life. The Prophet Saw is an example in

daily life. As Allah SWT explained in his verse which reads: An understanding of educational theology, in a

book, includes a conception of education or derives a conception of education from the flow of

mutakallimin. The concept of education that is passed down tends to be adjusted to the understanding of

Mu'tazilah, qadariyyah, jabbariyyah, and others. One example is that this kind of understanding will ignore

a big frame of theology, or only lead to controversial kalam themes, then derivation into a conception of

education. Komaruddin Hidayat's exposition is easier, more appropriate, if implemented to express an

understanding of educational theology.

Educational theology in simple terms does not mean the conception of education that is derived

from the conception of kalam thought. The meaning of educational theology here is a study of the

conception of education that is derived from critical reasoning about God (theos) which includes the

existence and "attributes" of Godhead. This critical reasoning about God cannot be separated from

understanding God's messages, including the statement of God's revelation. The content of the discussion

in educational theology cannot be separated from the study of the message of revelation or verse as well

as its interpretation. Education is an effort to develop human beings towards perfection. Education is an

effort to develop all human potentials that have been given by Him towards something that He expects.

Education is a process of transformation of human nature which is originally good, holy, leading it to

become holy again, in accordance with His will so that it is accepted by His side (radhiyat mardhiyat).

Therefore, the study of educational theology is not necessarily related to God, but also examines human

beings who have been created and given various potentials by God. Thus, his study is not a priori detached

from the discussion of the human human side. Education from a theological perspective reflects on the

assumption that God has a position of superlativeness far from the position of human power and freedom.

The theology referred to here is to try to make a conception of education that is in accordance with His

will contained in the messages of the scriptures. In addition, educational theology is an important

foundation in the development of Islamic education. starting from God and returning to God's will for the

welfare of mankind. Meanwhile, other educational paradigms state that it starts from humans returning

to humans, regardless of the relationship with God. These contradictory consequences result in a different

conception of education.

The urgency of fostering Islamic religious education in educational institutions is a complex thing

that cannot be separated from human life. Because education is a very important thing in life. Be it in the

life of the family, society, nation, or state. The progress and decline of a nation is largely determined by

the progress and decline of the country's education. In line with science, Islam views that education is a

right for everyone (education for all) both men and women and lasts a lifetime (long life education). In

Islamic education, there is a clear formulation in the field of goals, curriculum, methods and targets, and

so on. Islamic education develops the inheritance of values, the source of values is the Quran and the al-

Hadith of the Prophet Saw. Apart from these two sources, there is also ijtihad, also known as ijma, qiyas.

The value of Islamic teachings is contained in the source of Islamic teachings, education transfers and

transforms to students. On a long scale and in a process, the role of Islamic religious education is very,

very strategic. Because in addition to being able to provide knowledge, experience and understanding can

also shape the personality of students who are projected to become the nation's leaders in the future,

through the process of education, teaching and learning.

Thus, in driving the progress of a nation, PAI learning in higher education can take a direct role,

namely a short-term role and can now be realized. While indirect roles are long-term roles, it means roles

that can be proven in the future. The urgency of education that is so dominant puts Islamic religious

education has an important role in the progress of the nation which is supported by a learning process

that needs to construct Islamic religious education into education that has a very strategic function.

Islamic religious education is a subject that requires the affective realm (attitude). Affective characteristics

have 3 (three) criteria. First, it involves a person's feelings and emotions, second, it is distinctive, third, it

has the intensity of direction and target/target, the meaning of intensity here is the level or strength of

feelings stronger than other feelings, while the target or target refers to an object, activity, or idea as the

direction of feelings. The development of affective characteristics in students requires conscious and

systematic efforts, this is important to understand.

Whether or not a process occurs in learning activities in the affective realm can be known from

student behavior that shows the existence of a pleasure in learning such as feelings, emotions, interests,

attitudes and positive appreciation that cause constructive behavior in students, feelings can control

behavior, while thoughts (cognition) are often not (Anderson, 1981). Nationally, a method of assessing

Islamic religious education groups and noble morals has been established which is carried out by looking

at observations on changes in behavior and attitudes and exams. Meanwhile, the assessment techniques

are carried out by means of written tests, practical tests, observations, individual or group assignments,

oral tests, portfolios, inventory journals, self-assessments and assessments between friends. Assessment

and evaluation in the affective realm are related to at least 5 (five) types of affective, namely attitudes,

interests, self-concept, values and morals

Islamic Religious Education in Public Universities (PTU) This Islamic religious education course is a

general basic course in Public Universities that has a strategic position in transmitting knowledge and

transmitting student attitudes and behaviors through a learning process. So that later a student has a

strong character. If this position is realized and noticed by managers and lecturers, then they are

committed to improving higher quality learning. They will make continuous improvements. To improve

this quality, it must be accompanied by several efforts, such as by developing a new curriculum oriented

towards the development of moderate religious attitudes. and have an Indonesian perspective on the one

hand, and also have a global perspective on the other. In addition, the material in this course will be

directed with the aim of transcending religious teachings into general or universal values that can be

applied in the context of the modern world. The next process of the material can be used as a source of

activities in the process of teaching and learning activities. Learning through this book is taught in such a

way that students carry out the process of digging information until communicating it properly through

an activity approach and more touching the aspects of implementation applications that are used as

curricular programs. Therefore, the curriculum and learning of Islamic religious education need to be given

to all Muslim students in all paths and levels of education.

Aims to ensure its function and role in achieving national education goals. Islamic religious

education itself is designed, developed, implemented, and evaluated in the context of national education

goals. This is the foundation and framework of thinking to understand the profile of Islamic religious

education courses as a whole. Islamic religious education in public universities is designed with the aim of

strengthening faith and piety to God Almighty. This is in accordance with the religion embraced by

students and also for the current Indonesian nation is experiencing a multidimensional crisis that is not

only seen but can also be overcome through a monodimensional approach. However, all crises have their

roots, as well as moral and moral crises. Therefore, religious education is seen as having a very vital role

in building the character, or character and civilization of a dignified nation. Thus, it is necessary to develop

Islamic religious education that is more conducive and prospective both in higher education. The Islamic

religious education course is not just one of the courses in the curriculum of public university courses, but

is one of the strategic courses in developing personality. Along with the Pancasila and citizenship

education course, this Islamic religious education course is a compulsory course which is an obligation

that must be taught to all study programs.

By having the goal of building the character of students who have noble concerns, have a sense

of nation and state, are superior, and have a broad sense of humanity. It is found in some areas where the

majority of the people are Muslims. Universities in the area accommodate the curriculum guidance in the

form of Islamic religious education learning. Although the course has been taught in public universities,

there is still anxiety among practitioners, including lecturers of Islamic religious education, who feel that

this course has not become an important instrument for the development of students' personalities. Then

in terms of time allocation, of course, it is carried out according to the provisions in the university

curriculum. However, in terms of institutional climate, the awareness has not yet been built that Islamic

religious education courses are very important as an entrance in the development of the mental

foundation of the nation's generation. In terms of material, it is realized that Islamic religious education is

more doctrinal, especially if the way of delivery is monotonous and relies solely on lectures. After the new

order government, the Islamic religious education curriculum experienced a paradigm shift in the Islamic

religious education curriculum in public universities (PTU). This paradigm shift has implications for changes

in Islamic religious education learning materials at PTU that no longer repeat the existing material at the

elementary and secondary levels, but are more accommodating to contemporary issues such as human

rights, pluralism democracy and civil society. Therefore, the learning of Islamic religious education must

be quite relevant to the needs of the Indonesian people in this era of globalization. In addition, it is in line

with the needs of students in higher education who need broader and dynamic insights about Islam. On

the other hand, currently the learning process of Islamic religious education in higher education is still not

optimal. In practice, it still tends to pay attention to the cognitive aspect, besides that it also lacks space

for the development of effective and non-contextual aspects of daily life. The revitalization of Islamic

religious education is very important so that

Vision and Mission of Islamic Religious Education in Higher Education Islamic religious education

in higher education also has a vision, mission and purpose. The vision of Islamic religious education in

higher education is the formation of students who have behavior in the development of their personality,

science, and profession. The mission of Islamic religious education with a complete personality (kaffah) in

making Islamic teachings as the basis of thinking and in higher education is to develop the potential of

faith, piety, as well as noble morals. By making Islamic teachings the basis of thinking and behavior in

developing science, profession, life of the nation, state, and society within the framework of the Unitary

State of the Republic of Indonesia (NKRI).

Constitutionally, Islamic religious education is an integral part of efforts to achieve the goals of

national education which is systematic and sustainable, the goal is for students to become someone who

has a spirit of faith, piety, and noble morals as mandated in the Constitution number 20 of 2003

concerning the national education system Chapter II article 3 which states that: "National education

functions to develop abilities and shape character and civilization a dignified nation in order to educate

the nation. Aiming to develop the potential of education to become human beings who believe in and fear

God Almighty, are healthy, knowledgeable, capable, creative, independent and become democratic and

responsible citizens". Clearly the content contained in the 1945 Constitution states that the goal of

national education is directed to the formation of four aspects, namely the religious aspect, moral aspect,

intellectual aspect, and national aspect. All of these aspects are realized in order to form a whole human

being and kamil person. Islamic religious education plays a major role in fostering religious aspects and

morality aspects. Education is a process of humanizing human beings, namely increasing human dignity

towards humans, namely increasing human dignity towards the desired ideal human being.

A complete personality is a model of a complete human being desired by the Indonesian nation.

The human beings desired by Islam are inhuman kamil (perfect humans), namely human beings who

develop physically and spiritually, their spirits and sirs (feelings) according to the will of Allah SWT. Islamic

religious education in higher education has a very solid psychological, socio-cultural, historical and juridical

foundation, especially psychologically human beings are theogenesis creatures (godly beings). Without

exception, all human beings definitely need God, it's just that the main obstacle to God's needs is worldly

desires. If these worldly desires are reduced, the desires of the ukhrawi will be enlarged. That way the

needs of Allah SWT will be very felt. Islamic religious education courses in higher education are different

from courses in religion study programs and Islamic higher education. Islamic religious education in higher

education has the goal that in the future students can become an orderly person in faith, fear God

Almighty, have noble ethics, be able to think philosophically, have a rational and dynamic attitude, have

a broad view, and improve character in terms of manners, education in which it teaches how to behave,

Because this is the foundation that exists in the science of adab, participating in cooperation between

religious communities in order to develop and utilize science and technology as well as for the benefit of

humans and the nation.

In addition, also in the book Tarbiyah al-Islamiyah, the explanation of Islamic religious education

is important among Islamic academics, the advantages are very numerous. One of them is to increase the

level of faith of a person, who must also know about his religion, students will know more and even one

day be able to practice it again. And if you have studied it before, but at least by reviewing it will remind

you again. In the book Ta'lim Mutaallim it is explained "Man laa 'adaba lahu laa 'ilma lahu". Whoever does

not have manners does not have knowledge, that is the main focus of education today to always educate

the morality of the existing society, because there are already many people who have high knowledge,

but their manners are no longer maintained. Moreover, when viewed from the development of the

current era, by looking at what the association in the world of campus or lectures is like, of course it is so

broad. There are many cultures, but different religions, different in dealing with tens of thousands of

people. Of course, it is also a reminder of mutual respect, knowing the postulates of the importance of

brotherhood between unat taught in Islamic religious education courses. Islamic religious education in

higher education is also a reinforcement and foundation in education as a provision for ourselves in the

future, because all of these things are mostly contained in the science of Islamic religious education. And

of course, outside of lectures, every student also gets religious education both from their families and the

community environment which can also be used as part of the basis for the development of student

religion.

The concept of monotheism of the Prophets sent by God all teach monotheism. What is tawheed?

Is monotheism the result of man's conceptualization of God? Does monotheism mean only acknowledging

one god that we perceive and then denying the existence of the concept of another god? The Qur'an

explains that all prophets teach their people to surrender to the one God. The one God is a God who is

not like his creatures, cannot be explained by sensory perception. In other words, Allah as a god who must

be obeyed is a true god who rules the universe and cannot be limited by man-made concepts. Worshipping

Allah means bringing back the sense of God as the nature of humanity sincerely without the limitations of

human understanding and concepts. Monotheism is located in the deepest sense of conscience, when

man realizes his weaknesses and limitations so that he surrenders himself to a substance whose presence

is felt and difficult to describe. This sense of godship is the nature of every human being, because the spirit

of God has been blown in him. As a result of the existence of this spirit, humans realize the existence of

God. All human beings are thus godly beings, and the feeling of godhood can be assured to go to the same

point, namely the "true god" which cannot be explained by language and logic in its entirety. The prophets

taught monotheism means teaching mankind to be aware and feel God's presence in their lives, without

the barriers of definitions, language, and logical concepts. If humans are aware of the nature of divinity,

they can

This sense of godhood is what is really tauhidullah. God who has not been defined by logic and

language, but whose power is felt through various signs in the realm of His creation. Honoring God does

not mean naming God by one name and rejecting another, because naming God is only the result of

language differences. Honoring God also does not mean proposing a certain concept of how God should

be described, because the concept of God is only the result of human culture and thought. Various naming,

descriptions, and concepts about God are only means and media to deliver people to feel the true

presence of God in their lives.

But now mankind is busy disbelieving each other because of the fuss about these facilities and

media. There are those who make a fuss about the name, if not Allah as if it is not monotheism even

though the name of Allah is a product of the Semitic thinking. There is also a fuss about substance and

nature, whether they are a stand-alone entity or something one. If it is considered the same entity, then

the substance and nature of something of the same thing cannot be dissolved, as the Jews and the

mu'tazilah believe. However, if they are considered as two different entities such as substance and

phenomenon, then the teachings of the trinity and the trimurti are actually the same as the teachings of

the as'ariyah in Islam. From the above description, it can be concluded that monotheism (knowing Allah)

is not limited to talking about God in the rational and conceptual realm. Tawhid is actually how we are

able to feel God's presence with His various signs so that we completely surrender to His certainty. C.

God's Attributes in Islam, one of the efforts to present God by trying to dive into and interpret God's

greatness and gifts through the depiction of His attributes.

Allah SWT has 20 mandatory attributes that we should believe in as an Islamic ummah. The 20

mandatory traits are: 1. Form (being); The first nature of Allah SWT is Existence which means exists, the

meaning of the word existence is that Allah is the creator of the world and all its contents must exist and

as His servants we should believe that Allah exists. The proof that God exists is the creation of the heavens,

the earth and the existence of life on this earth is His Power. He was the one who created the heavens

and the earth in six times, and then he dwelt on top of it. 'Arsy. He knows what enters the earth and what

ascends to Him, and He is with you wherever you are. And Allah is the Most Visible of what you are doing.

according to Q.S. Al-Hadid verse 4 interpreted by Zubdatut Tafsir Min Fathil Qadir/ Shaykh Dr. Muhammad

Sulaiman Al Ashqar, mudarris tafsir of the Islamic University of Medina "Allah is the Substance who created

the heavens and the earth in six times, then istiwa' on 'Arsy (King's Throne), Istiwa' which is in accordance

with His majesty. He knows what enters the earth in the form of rain, pests and other things. He also

knows what comes out of the earth's surface in the form of vegetation, water, Qidam (former); The second

attribute of Allah is Qidam (first), the meaning of the previous word is that He is the one who created the

universe and its contents, there is nothing before what He created.

3. Baqa' (eternal): The third attribute of Allah SWT is Baqa' (eternal), the meaning of the word

eternal is that Allah is not born, does not extinct and does not die like the creatures He created. 4.

Mukholafatul lilhawaditsi (different from His creatures): The fourth attribute of Allah is Mukholafatul

lilhawaditsi (different from His creatures), He is the Most Perfect, there is no creature that can compare

with Him. 5. Qiyamuhu Binafsihi (standing alone): Allah SWT is self-standing and does not need anyone's

help, Allah does not give birth and is not begotten. 6. Wahdaniyah (Single): Allah SWT is One, neither

childbearing nor begotten. He is the only God of the universe, who created the universe and its contents.

7. Qudrat (powerful): He is in power over everything and nothing can match his power. 8. Iradat (willing):

Allah SWT is the Most Determined of all things, when He says "it happens" then what He wants will happen

and no creature can refuse it, let alone change it. 9. Knowledge (knowing): Allah knows anything that

appears or is hidden, even what you say in the heart of Allah knows. 10. Life (life): Allah is the Most Alive,

He will never die, become extinct or perish. He is forever. 11. Sama' (hearing): Allah is omniscient both

spoken and implied in the heart. 12. Bashar (seeing): Allah is the Most Visible and Hidden, and Allah's

vision is unlimited. 13. Kalam (speaks): Allah speaks, He is able to speak without the help of any means. 1

Kaunuhu Qadiran (powerful): Allah is in power over everything including the life of all the

universes of His creation. 15. Kaunuhu Disciple (willing): Allah is willing, so when Allah wants something

to happen, there will be no tone that can refuse or even change it. 16. Kaunuhu 'Aliman (knows): Allah

knows everything that happens, both visible and invisible. 17. Kaunuhu Hayyan (life): Allah is alive, it is

impossible for him to die, perish or become extinct and Allah never sleeps and is careless in watching over

His servants. Development of the Concept of Godheadship The difference in the concept of God between

religious people occurs due to differences in language and culture. The development of human thought

gave birth to various concepts about God. There are two theories about the development of human

thought about God, the understanding of evolution and revolution. These two understandings explain the

stages of thinking about God in opposite ways.

The concept of revolutionism assumes that at first humans believed in monotheism and then

gradually changed to henoteism, polytheism, animism, and dynamism. On the other hand, evolutionists

believe that early humans believed in God through dynamism, animism, polytheism, henoteism, and

monotheism. The understanding of revolutionism explains that by nature, human beings are actually

monotheistic (adhering to monotheism) and feel the presence of one God. However, along with the

increasing co-optation of the human spirit with physical materialistic impulses, this consciousness

gradually fades. Then developed the henometrics of understanding one god for one religion or one

community. The belief that the god of Muslims is Allah while the god of Christians is Jesus is a henotheism,

because he indirectly admits that there are two different gods, even though in his religion he only worships

one god. The more human beings are colonized by worldly interests (materialistic and physical), the more

they will lose their divine focus, as a result of which they increasingly block life with theological

justifications. For example, in a religious community where one religion is divided into various sects that

disbelieve each other.

The act of mutual disbelief is suspected to be a manifestation of polytheism that there are many

concepts about God that are hostile to each other. The worse the world controls human consciousness,

the more man loses God's control over him, now he becomes very influenced by the value system of

pragmatism as truth, this is a manifestation of animism, where there is an interest in God. And the peak

of the destruction of human divinity is when man becomes a materialistic being, whose life is entirely

driven by physical instinctive interests and material ambitions, this is a form of dynamism. Meanwhile,

evolutionism looks at the development of human civilization. That man's concept of god runs

evolutionarily from the lowest stage which is very material to the highest level of abstraction. Initially,

humans feel that every object in nature has power, and humans will succeed if they can master these

objects. The idea of dynamism represents this initial phase, when humans mark every object/matter as

having power over them.

Furthermore, along with the development of human thinking ability, the animism understood

developed which directs humans to find the existence of supernatural forces behind matter, bnahwa that

makes material magical and meaningful to humans is the supernatural power behind it. Because humans

began to succeed in formulating genera, types, and classifications, then they classified supernatural forces

in nature, so that polytheism was born. Polytheism believes that each genus of the same matter has a

single supernatural power. Here the concept of a god was born, a god who masters a phenomenon or

natural phenomenon. The more human reason develops, they also believe that all natural phenomena

are only governed by one supernatural force, that one supernatural power varies from one community to

another. This is the thought of the hexanotism of many religions with many gods. And the peak of human

achievement is marked by the peak of the development of thought and civilization, when he discovered

that behind all the phenomena and phenomena of nature there is only one supernatural power.

Monotheism, many groups, many entities, many religions, actually leads to one God. All religions, when

practiced purely and sincerely, will teach monotheism. The difference in designation and concept in this

understanding does not cause a difference in the substance called. Our expressions may be different but

the appointed one is still one. However, along with the development of history, religion has also

undergone materialization. Religion that was initially pure began to be colored by political, economic, and

other worldly tendencies, so it shifted to a shirk religion. Religion, which originally united (monotheism),

actually became a tool to divide, create partitions, and give rise to conflicts. The phenomenon of shirk is

the result of the materialization of religion, namely the use of religion for the sake of power, materiality,

and hatred. It not only befell religious people before Islam, but also afflicted Muslims. One of the

indicators of the emergence of shirk in a religion is when there is a division in it. Religion that divides the

divine is the inequality of monotheism, it must be purified from various impurities of materialism so that

it can reunite humanity. E. Divine Values in the Educational, Family and Work Environment The cultivation

of religious values is not only limited to morals, moral ethics, and reading the Qur'an, but it also needs to

instill religious values such as the belief that God will worship God wholeheartedly and confidently and

believe that no one can equalize Him. Divinity here is meant so that one can understand who our God is

and what we must do in worshipping Allah SWT. With that, we must continue to learn and deepen our

knowledge about our God, its relationship with the universe and all creatures. Don't let us misperceive

God's existence, God's nature, how to believe in God, and so on. By continuing to explore and practice our

knowledge about religion, especially divinity, it is necessary for a person to be able to consciously

understand the importance and prioritize God with what is on this earth and even in the universe. So that

there are no more mistakes in practicing divine values, both in the educational environment, the family

environment, and the work environment. 1. Educational Environment

Even though there are a lot of things that must be done so that his life is worthy when he is in the

hereafter, which of course will be eternal. With that, in the world of education, from elementary schools,

junior high schools, high schools, to universities, they are currently teaching Religious Education which

will certainly make students and educators better understand that God is in every breath and footstep we

have while in the world. Therefore, in the world of education, there is also a need for religious education

in terms of divinity, namely the way they worship, believe, believe, and do everything that is intended

because of Allah SWT., because without Him everything will not run smoothly according to His will. So, in

the world of Education, divine values are also needed so that we know what is behind the running of an

educational process and make us understand eternal life after the life of the world. And we can practice

religious values in the world of education such as sharing knowledge, good manners, carrying out

obligations as Muslims and religious observance.

2. Family Environment In the family environment, religious values in divinity are also very

important, because where the family environment is the most important environment for every human

group from various backgrounds, most people from their families are born, raised, cared for, cared for,

given enough livelihood, educated, understood, and given everything for the fulfillment of needs. In

religious education and religious values taught by the family, of course, it will be greatly affected by the

life of their children in terms of religion, of course, and by teaching it in a habitual way such as prayer,

reciting, zakat, reciting and so on, it is something that should be carried out also in a family so that

blessings and peace of mind are created in the family. Harmony in the family can also be a benchmark for

children in the world of education, whether science or religious education. Children born to Muslim

families will be inclined to Muslims, and vice versa if children from non-Muslim families are also born in

non-Muslim countries. But that also does not rule out the possibility for someone to convert to another

faith or religion. For this reason, the cultivation of religion and strong belief in children or families must

be able to make them become someone who is obedient to religion and godly by practicing all good deeds

such as filial piety to the family, respecting differences, and continuing to practice the sharia in their

religion. 3. Work Environment In the work environment, it is not much different in the educational

environment where religious and divine values will definitely be needed and will continue to stick to every

human being, just like, divine values are very prioritized because with divinity

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