<![CDATA[Contemporary Islamic education faces an epistemological crisis characterized by a dichotomy between religious and general knowledge, as well as the dominance of a secular paradigm that separates the values of monotheism from the learning process. This crisis is rooted in the weak philosophical foundation of the curriculum, which is no longer based on a holistic Islamic worldview. This study aims to analyze the epistemological concept of the monotheism-based Islamic education curriculum in the thoughts of Imam Al-Ghazali, examine the relationship between reason, revelation, and intuition (kashf) in curriculum reconstruction, and identify the contribution of Al-Ghazali's thought in building a holistic and integrative curriculum paradigm in the modern era. This study uses a descriptive qualitative approach with a library research type. Data collection techniques are carried out through documentation of Al-Ghazali's primary works, especially Ihya' Ulumuddin, Mi'yar al-'Ilm, Tahafut al-Falasifah, and Al-Munqidz min al-Dhalal, as well as secondary data in the form of journal articles and relevant books. The data analysis technique uses content analysis with a critical discourse analysis model to uncover the epistemological structure of Al-Ghazali's thought. Based on the description above, this study produces four conclusions. First, the epistemological concept of the Islamic education curriculum based on tawhid in Al-Ghazali's thought is built on the foundation of tawhid as the highest integrating principle that unites all domains of knowledge. Al-Ghazali rejects the separation of religious knowledge and general knowledge, classifying knowledge into fardhu 'ain and fardhu kifayah as a functional differentiation, not a dichotomy. This tawhid epistemology requires the integration of transcendental, cognitive, and moral goals. Second, the triadic relationship between reason, revelation, and spiritual intuition (kashf) is the main pillar of curriculum reconstruction. The three are not hierarchical and mutually exclusive, but rather complement and validate each other, with intuition as the highest validation. Third, Al-Ghazali's criticism of the secular curriculum is highly relevant, especially his criticism of the extreme rationalism of philosophers who ignore revelation. Fourth, Al-Ghazali's contribution to developing a holistic and integrative curriculum paradigm is reflected in the integration of cognitive, affective, and psychomotor aspects. This study recommends reconstructing an Islamic education curriculum that is monotheistic, integrative, and oriented toward the formation of a perfect human being.]]>
