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Solawat and Salam to the Prophet Muhammad, his family and companions, which give us the
inspirations and guidance, to live as a successful Muslim in this world and hereafter. We
deliver our thankfulness to our most respected lecturer, (DR.) Maziah Mustapha, who always
On behalf of the group, we would like to extend our heartfelt appreciation for your
time and effort in assisting us to make this book review. The time that you shared by helping
us in completing this assignment, was highly appreciated. It will be remembered not only by
We also want to thank you for your determinations for making us understand about
this course. Truly, without your great efforts, the process of learning would have been
unsuccessful. The assistance and effort you gave was tremendously remarkable. We hope that
you continue your great work in teaching students like us in dealing with these matters.
We look forward to working with you in the future. We wish you all the best in your
career as our lecturer. May Allah bless all of us in this world and hereafter. InshaAllah…
Thank you,
Student of Yours,
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Introduction
The Comparative Ethics in a Global Age – edited by Marietta T.Stepanyants, was the
name of the book that our group members had review. This book was published by the
Institute of Philosophy, Russian Academy of Sciences, The Council for Research in Values
and Philosophy and it had been printed in the United States of America in 2007.
This book contained four parts which each part had different articles by different
writers. The first part of the book discussed the articles under the topic – A Global Ethics.
This part had seven different sub-topics with different writers that discussed the issued
related to the global ethics. All the writers in this sub-topic discussed the possibility of the
Global Ethics, Morality, The Golden Means, Moral Philosophy that ran beyond Universalism
and Particularism.
The second part with the four writers discussed the issues that pertaining to the topic
of The Confucian Tradition. In this part, the writers addressed their views by explaining the
Chinese Philosophy and Confucianism Pragmatism. This part was focusing on the tradition of
the Philosophy, and how the people solved the problems that came from the Confucianism.
The next part with the six writers under the topic – The Hindu and Buddhist
Traditions, discussed the issues relating to the Global Ethics, Morality, Philosophy and
Ideology based on the Hindu Perspectives and Indian Approaches. The writers mentioned the
role of time, by relating the transmigration in the 21st Century, Morality and comparison of
The last part which comprised five writers argued their articles under the topic – The
Islamic Tradition. In this part, the writers discoursed the topic by referring to the Muslims
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Historians and Philosophers as Al-Mawardi, Al-Ghazali,Al-Attas, and others. They also
Mysticism, Dualism and Monism, and The Koran on spiritual Pluralism. In our view that, the
writers of this topic tried to bring the messages by looking at the Islamic Perspective in their
ways of approach, in explaining between the Global Ethics traditions and Islamic
understanding.
Our teams decided on reviewing the last part of this book under the title of The
Islamic Tradition. We will discuss the articles in this topic, by the virtue to understand more
how the Islamic Ethics are functioning in coloring this world at the next page of this
assignment. So, let us start the discussion and review by the Name of Allah, the Most
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SUMMARY OF BOOK REVIEW
Dualism And Monism: How Really Different Are The Two Versions Of Sufi
Ethics?
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The first article review that we made is under the title, The Philosophy of Power: Al-
Mawardi and Al-Ghazali by Nur Kirabaev, where the writer addressed that, the assessment
of ideas which existed in feudal Muslim society enabled it to trace the development of
general mechanisms in the conception of "Muslim state" and to uncover specific features of
the functioning of Muslim ideology as a well-ordered system of political, legal, religious and
moral ideas.
The writer mentioned that, there were three main directions in developing medieval
political theory of Islam can be marked out. First, the ideas and doctrines by Muslim jurists
(fuqaha) and authorities in religious knowledge (ulama); secondly, theories of the "Cities of
Excellence" by arab muslim philosophers; third, so called adab theories developed in the
genre of medieval Arabic literature a combination of the cognitive and the entertaining.
He also deliberated the problem of power in the political doctrines by al-Mawardi and
al-Ghazali, developed within the classic theory of state stipulated by Islamic political
conception. He also stated that, the theory of sunni jurist authorities is considered to be
classic theory of state, where the primary principles of Islamic power doctrine were
developed. The writer also reviewed the book of Al-Mawardi, the "Al-ahkam as-sultaniya"
that treaty had been written in order to consolidate the authority of the Abbasid Caliphs and
limit the claims to absolute power from the side of Buyid Emirs.
According to al-Mawardi the main functions of the Imam are the following:
consolidating and defending Islam and the Islamic State, establishing justice, assuring the
strict following of the Sharia principles, tax collection, personal responsibility for ruling the
state and setting norms for implementing decisions. The responsibility of the faithful
amounted to absolute obedience to the Caliph and helping him to fulfill his functions. Thus,
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the Imam’s authority and the protection of that authority goes back to Sharia compared with
The writer also referring to Al-Juwaini, who wrote the "Nizam al-Mulk, that
established close relations among the idea of fair power, actual reign, the concept of true
religion and the need for a stable and prosperous state" . He mentioned that, Al-Juwaini
recognized sultanate as a religious institution and the caliph only as a religious leader. At the
same time ,considered the power of sultan as that one sanctified by divine authority. Certainly
this was entirely in contradiction with the al-Mawardi’s theory, which by that time had
become generally accepted by the majority of sunni jurists. Therefore Nizam al-Mulk got
well-known jurists of Shafii school for example al-Juweini and al-Ghazali to take part in the
When the writer referring to the Al-Ghazali era, he mentioned that, Al-Ghazali had
faced the problem of strengthening the united Muslim state, which could be possible only on
the basis of political centralization, which could be realized with the real power possessed by
the Seljuk Sultans. A formal diarchy existed in the Abbasid caliphate with two centers: the
religious one managed by the Caliphs and secular center headed by the Sultan. There were as
well continuous political intrigues, the ambivalent position of ulemas and fakihs and the
permanent threat from abroad. All this resulted in further decay of the military-bureaucratic
mechanism and the degradation of sacred power and the ulemas. Corruption had spread
widely, not only among government officials but among the ulemas as well.
The writer also reviewed that, for al-Ghazali, resolving this situation was related to a
different understanding of the nature of the caliphate. His political theory differs in many
aspects from the doctrines worked out by his predecessors, but al-Ghazali tried to hide this
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He also stated the Imamate theory of al-Ghazali, had been based on three key
conditions: 1) the power required to ensure the order in the state; 2) the caliphate as a symbol
of the unity of Muslim community (umma) and its historical practice, and sultanate becoming
an integral part of caliphate; and 3) the functional and institutional authority of the caliphate
As conclusion, the writer’ opinion to al-Ghazali that, he managed to fit his political
theory into the frame of traditional sunni dogmatics. He showed its ability to be flexible and
socially adapted to new historic conditions. His understanding of the united Muslim state
differs not only from the "classic model" of the period of Prophet’s rule and that of the four
"righteous" caliphs, but also from his direct predecessors among the jurists. He had a good
sense of political realism and religious responsibility, as his theory stipulated the possibility
of replacing the bearers of authority and power. When the caliphs left the historic arena, the
The second article that we have reviewed in this book is : Al-Attas’ Concept of
Ta’dib as True and Comprehensive Education in Islam. We can see that, Syed Muhammad
Naquib al-Attas has thoroughly defined the meaning of education and designed a system to
be used at the university level. He has argued that the purpose of education in Islam is not
merely to produce a good citizen, nor a good worker, but a good man. A good citizen and
worker may not necessarily be a good man; however a good man will definitely be a good
citizen and worker. In his later work, al-Attas clarified that stressing the individual is the
correct strategy for this century as intelligence, virtue, and the spirit are the element inherent
in the individual, whereas society and state opens the door to legalism and politics.
In this chapter, the education is defined as ta’dib which means the instilling and
inculcation of adab in man. The word Ta’dib includes within its conceptual structure the
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elements of knowledge (‘ilm), instruction (ta’lim), and good breeding (tarbiyah). Ta’dib is
actually derived from the word adab which means the invitation to a banquet which implies
the idea of a good and honourable social intercourse. In the Quran, it is referred to as God’s
invitation to a banquet on earth (ma’dabat Allah fi ‘l-ard) which means we are persuaded to
acquire knowledge. In other works, the content (maudu’) of ta’dib as according to the early
The significance of the meanings of adab is wide as they relate to the education of a
good man with the recognition, which involves knowledge, and acknowledgement, which
involves action, of proper places are related to other key terms in Islamic worldview that is
Al-Attas has stated that Adab can be manifest in the various level of human existence.
First, towards one’s self starts when one acknowledges ones dual nature, namely the rational
and the animal. When adab refers to human relationship, it means ethical norms which are
intellectual discipline which recognizes and acknowledges the hierarchy of knowledge based
For the natural world, adab means the discipline of the practical intellect in dealing
with the programs that characterizes the world of nature such as people’s judgement, God’s
signs, sources of knowledge and development of iman. In addition adab towards nature and
the natural environment means that one’s should take care of the nature. Another way to
clarify adab is towards language which means the recognition and acknowledgement of the
rightful and proper place of every word in written and spoken sentence.
For the spiritual world, adab means the recognition and acknowledgement of the
degress of perfection. Adab is also the spectacle of justice (‘adl) as it is reflected by wisdom
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(hikmah). Therefore, with the comprehensive meaning of adab, it is recognized as the
Al-Attas rejects the terms tarbiyah and ta’lim to refer the comprehensive meaning of
both ta’lim and tarbiyah, as they pertain to man, are already included in the meaning of
ta’dib.
The verb adabba, which derives from root word adab, has also been used in early
Islam to indicate punishment. It implies the proper education should include certain types of
punishment, that are intended to discipline the mind and spirit. It is clear that education as
ta’dib is different from mere training or instructions given as training can be performed on
man and animals. The term ta’dib education has been rightly used primarily by Sufi scholars
his individuality and of his proper relationship with himself, his Creator, his society and other
visible and invisible creatures of God. Although society consists of individuals, the education
of society cannot happen unless sufficient individual’s parts are educated. Furthermore, the
proper understanding and implementation of fard ‘ayn and fard kifayah categories of
knowledge, a category which al-Attas develops from Abu Hamid al-Ghazali, would ensure
Al-Attas writes that we must first solve the problem of the loss of adab because
knowledge cannot be taught to, or inculcated in, the learner unless he shows proper adab
towards knowledge, its various catogories and its legitimate authorities. The loss of adab
naturally entail the prevalence of injustice, and stupidity, and even madness.
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An educated person, that is a person of adab, is in this sense a universal person who
understands and practices right adab in himself, in his family, in his environment and in the
world community. A person of adab by definition, as al-Attas understands and practices it,
can deal successfully with a plural universe without losing his identity.
The next article that we have reviewed is : Dualism And Monism: How Really
Different Are The Two Versions Of Sufi Ethics? From this article, it has been discussed
about the thought of two prominent Sufi thinkers who are Jalal al- Din Rumi and Muhyi al-
Din Ibn Arabi. As ethical dualism of the part Rumi, (accept the dichotomy of good and evil
that are sharply instinct and immiscible principles), and ethical monism on the part of Ibn
Arabi (whose fundamental assumption resulting out his ontologism is ‘all is good’).
The writer found that Rumi’s ideas is good and evils are two opposites that never meet.
That means the objective of human being as to distinguish one another, set them apart and
never mix up. However, Ibn Arabi argues that nothing is evil ‘as such’ (bi al-ayn), so that
The book also mentioned that in aspect of religion status, Rumi claims that there is
different level between Islam and the other religions. Instead, Ibn Arabi claims that no
religion is wrong, and every worshipper worships only the One and the True God which is
As Rumi with the dualism and Arabi with monism, there were exists a question that why
do the ethics of these two thinkers are so different? There should be doubt that the Persian
cultural legacy left its trace in Rumi’s thought whereas it could hardly have influenced Ibn
Arabi’s theory.
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The writer respond to this question by putting Rumi’s introduces the notion of Divine
(irada) as addressing this topic. He does not hesitate to express that God Wills both good and
evil are created by Him Himself. This standpoints change quite evident when Rumi claims
that the willing of evil (sharr) would have been bad (qabih) if He willed it for its sake (li ayni-
hi), which would be impossible if the evil had not been evil by itself (bi al-ayn). That means
Rumi does not take advantage of Ibn Arabi’s point that everything is exclusively good as
Cursory View Of The Ethical Teachings Of Futuwwa, had been written to examine the
ethical teachings related to the station of the “straight path” which must be passed by every
faithful ( mu’min) man in his way to God. Yanis Eshots stated that, the literal meaning of the
word “ futuwwa” is “youth”, the word is derived from “fata” - “a youth, “a young man”. “
Fata” is the one who is not a “sabi”(a boy) any longer and has not become a “shaykh”(an old
man) yet.
As we can see from the Yanis Eshots’s writing, futuwwa is regarded by the author as a
middle station between the stations of the boys and the old man, or those of the novice and
the shaykh. “ Fata” is the one, who is at the mid-point of the path; hence, futuwwa is by no
means the ultimate limit of perfection, accessible to the human being. Yanis Eshots quote one
more definition of futuwwah given by ‘Abd al- Razzaq Kashani: futuwwah consist in the
manifestation of the light of the in inborn nature (fitra) and in its subjugating the darkness of
the modalities, so that the totality of man’s virtues is manifested and the deficiencies are
removed.
Yanis Eshots also stated that ‘ Abd al- Razzaq Kashani also speaks of three stations of
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soundess and purity of the inborn nature and futuwwa(“valour”) is its lustreand luminocity,
and , like muruwwa is the basis and foundation of futuwwa, futuwwa is the basis and
foundation of walaya (“friendship”). And walaya is the annihilation of the mortal human
nature and submersion in the entity of unity (ahadiyya), and the manifestation of the power of
Yanis Eshots stated that, to reach the station of futuwwa, Ibn al-’Arabi tells us, we must
leave the station of futuwwa; to gain futuwwa, we must forsake it. True futuwwa consist in
The Islamic philosophers and mystics regard the Qur’an and the Tradition(sunna) as the
basis and main source of all knowledge and wisdom nowadays. Yanis Eshots claims that we
should try to follow their example and look there for sources of the teachings of futuwwa.
The last article, which is the fifth, is called : Comparative Ethics In A Global Age: The
Koran On Spiritual Pluralism. Since the Koran is being our main source, we will have to
gain more knowledge from Koran because it is absolutely our guidance in undergoing our life
before hereafter. There are many things in the Koran that we can take into account for our
advantages. In this chapter, T .K .Ibrahim says that the Koran contains numerous precepts
implying that universalism takes pluralism for granted, rather than excludes it.
guidance which has been developed by the Koran. The Koran explains that advantageous
universalistic understanding can be seen through the devotion to all spiritual missions
delivered by god’s messengers to people. Allah sent the messenger to each nation without
exception. For examples, Allah sent Muhammad s.a.w as his deputy to all mankind. This
indicates that Allah has given us the justice and equality. We are all given the guidance by
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Allah through the Koran that has been revealed to Muhammad s.a.w. No one is excluded
from getting the right path. The Koran promotes all people to embrace into the true Islam.
Next, the book mentions about the pluralistic measure of the Koran. Pluralism is
entirely positive because it promotes the learning of human solidarity, harmony, and mutual
enrichment of all nations. We know that variety in the world is precondition by God’s will
and wisdom. The existence of various types of language, tribes and religion will make us to
be more knowledgeable about learning other language, learning of other tribes (to know each
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CRITICAL COMMENT
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Reviewing this article, we can see that, the writer addressed the works and conflicts
that emerged during the time and the era of Al-Mawardi and Al-Ghazali. During those two
periods, Islamic community were faced the great challenges in maintaining their stability and
power while the three main ways of thought; the shia, the sunni and the khawarij clashed
each other to gain the political supremacy and position. So, the Islamic philosophy as Al-
Mawardi and Al-Ghazali had written the guidelines in order to solve those fitnah that
In our critical minds, Al-Mawardi was one of the first to realize the need to bring into
line the Sharia principles and the existing historic and political situation. We can see it in the
main idea of the "Al-ahkam as-sultaniya" was to provide a theoretical justification for the
separation of authority and power between the Caliph in the religious sphere and the Emir in
Al-Mawardi also was among the first to clearly define the features required of Caliph,
as follows: justice, knowledge of Muslim law, absence of any physical and mental defects,
wisdom, courage and origin from the Quraysh tribe. This last requirement is in conflict with
the fundamental Islamic principle of equality among believers, but like many other Sunni
jurists he considered it to be in compliance with the practice which existed in the first Arabic
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state during the period of the prophet and his associates. However it is obvious that the last
What we can observe Al-Mawardi’s understanding of the important role played by the
fuqaha and Ulama in the Islamic state by looking at the following statement: if the Imam
becomes incapable to fulfill his duties and functions then the electors can elect a new Imam.
As the theory, we can considered that any dismissal of the Caliph could be legal only under
extreme and absolute conditions arising from a threat to the existence of the state.
But, at the same time, we need take into consideration, in Al-Juwaini’s opinion, the
real practice of assigning caliphs since the Ummayyad period, along with al-Mawardi,
assumed the possibility of imam’s election even by one elector from among the ulama. At the
same time Al-Juweini or imam al-Kharamain, in contrast to al-Mawardi, had a different goal
which became obvious when he stated its possibility of the simultaneous existence of two
caliphs if geographically located at a distance from each other. Those differences derived
where Al-Mawardi and Al-Juwaini were lived in two different era and places, to argued that,
Al-Ghazali, the student of Al-Juwaini, later came with the methods that can be
evaluated under religious and historical factor. It is necessary to review those religious and
theoretical problems encountered by al-Ghazali prior to analyzing his political theory. Sharia
is a direct source of authority for Islam in general and for its political doctrine in particular.
For Al-Ghazali, Knowledge (ilm) is required to understand the Sharia prescriptions and those
who did that were called ulema. Considering the fact that there is no church institute in Islam
and no recognition for religious hierarchy it should be noted that the subject of research by
the ulema was burdensome and indefinite and their functions were considerably broader
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What we can argued that, the French orientalist A. Laust believes that the politics for
al-Ghazali was a necessary part of religion and morality. It had been considered as an art of
behaving in accordance with certain conditions of the life of a person, whose actions should
meet the existing state order. In his political theory Al-Ghazali actively used the experience
of the Sasanid state. To conclude that, al-Ghazali addressed that, the united Muslim state or
Caliphate is based on the authority of caliph, sultan and ulema. So, we can agree that, the
political authority of the Caliphate consists of these three components, and its existence
depends on their balance and their close unity, with the autonomy for each being stipulated
For the next article, it is agreeable with al-Attas’ arguement that he claims that a good
worker nor good citizen may not necessarily will become a good man, and a good man is
capable to be a good worker and good citizen. As a prominent contemporary scholars who is
thoroughly rooted in the traditional Islamic sciences and who is equally competent in
theology, philosophy, metaphysics, history, and literature, al-Attas had study the essence of
Al-Attas' philosophy and methodology of education have one goal that is Islamization of the
mind, body and soul and its effects on the personal and collective life on Muslims worldwide.
In his works, al-Attas has focused on the individual as it is the fundamental because the
Al-Attas has cites Ibn Manzur quote that equates the word adabba with the word
‘allama which gives him the right and proper Islamic concept for education, that is the word
ta’dib. Al-Attas also interpret and translate the word ‘adabbani’ as ‘educated me’. From this
understanding, it can be related that the Prophet’s education is made most excellent by God
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Himself with the Quran. It explains the Prophet’s most honourable status and his excellent
As stated earlier, al-Attas rejects the terms tarbiyah because its only pertains only to
the physical and emotional aspects in animals and man. He also rejects the term ta’lim as it is
only generally limited to instructional and cognitive aspects of education. It is because that
the meaning of this two terms tend to distinguish the word ‘ilm and ta’lim or their synonyms,
from the word adab and ta’dib. in this context, the word ‘ilm and adab shared the same
meaning and cannot be used twice as if it will separate the meaning behind this words.
We would like to express our own comment for the third article as follow: We have
noticed that at first, ‘good’ and ‘evil’ as philosophical categories were elaborated in
Mu’talism and later in Sufism through the lines generally adopted in Islamic ethics.
We agreed with Rumi that good and evils are two opposites that cannot getting close. As
human, we have to separate each other and don’t let it mixed up. Moreover, as a Muslim and
the slaves of Supreme God, we have to choose good and avoid evil for sure.
Besides that, if Ibn Arabi claims that everything in this world should be appraise
positively, then what is the rational of prescription of Divine law? This ‘onthologism’ seems
Furthermore, we totally disagree with Arabi as he announced that the status of Islam and
the other religion are the same. It means that every worshipper worships only the One and
The True God which is quite uncommon even as pure theory. Allah s.w.t already mentioned
in the Holy Quran that only Islam is the religion for His sake. So, the other religions are
absolutely rejected.
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In brief, from the book, we can conclude that the ethics of monism as the part of Arabi is a
bit radical. The reason is, how can he put Islam same to the other religion and all of human
action are classified as good? As a Muslim, we believed that our religion (Islam) is the most
Islamic life comes with its own reason/explanation. Finally, we believe that whenever we
have to make choice, we should responsible on it. Yanis Eshots emphasize the deeper
meaning of futuwwa based on his own understanding and from some other Islam
Philosophers’s opions and descriptions about futuwwa. Among them are Shams al-Din
Muhammad Amuli, ‘ Abd al- Razzaq Kashani, and Shihab al-Din ‘Omar Suhrawadi.
For the next critical comment, Shams al-Din Muhammad Amuli, the author of the
encyclopaedic work “ Nafais al-funun”, stated that “fata” is the one who has reached the
perfection of his inborn nature and the end of what is his perfection. Consequently, as long as
the servant is subject to his caprice(hawa) and nature, and the muddy admixtures of the
mortal human being (bashar) are manifest in it, he is in the rank of the boy (sabi). When he
ascends from this station and his inborn nature becomes free from the adversities and
maladies of the soul, and the deficiencies and evil attributes, he reaches the rank of the
youth(fata).
Abd al- Razzaq Kashani in his “Tuhfat al-Ikhwan” stated that we must know that
futuwwa consist in the manifestation of the light of the inborn nature and in its subjugating
the darkness of the natural modalities, so that the totality of man’s virtues is manifested and
Shihab al-Din ‘Omar Suhrawadi, the famous Sufi shaykh,the author of the “Awarif al-
ma’rif” and the founder of the sufi order of Suhrawardiyya, gives even more eloquent
account of Ali’s decisive attempts to protect those accused in transgressions and breaking the
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rules of Syariah. The most manifest aspest of the futuwwa of Ali’s apparently consists in his
The last article in this book is good to be read because it can lead us into knowing the
Koran with more things. The example that explained by Koran related to universalistic of
divine guidance is much talk about the justice and the equality that given to us. There is
nothing negative comments that we can address at the topic because the lesson from what we
get by reading about the universalistic of divine guidance can teach us how we should be
thankful of what we have been given by Allah. Allah gave us the prophets to guide us based
on the holy book that had been revealed to them. Moreover, the Koran is sent to us without
The Koran is for the whole kind of human being. So, by reading on that main point,
we can learn how to be grateful on what Allah gives to us. Besides that, one more important
thing in the chapter is about pluralism. There are so much lesson that we can learn from the
importance of pluralism. Maybe we can consider properly other religions. However, we have
to be united on the Islam as a Muslim. The examples about the importance of pluralism tell us
that we as a Muslim need to prevail attitude of assabiyah among us. So, the important thing
that we need to do is always be in the same street into the sacrifice for Allah without
differentiating races, language, tribe because we are holding the same kalimatullah.
We have to take the matter of various cultures into account as an advantage for us to
do da’wah. So, we can advance our devotion to Allah easily. That means for example we can
learn other language from other culture to be used when delivering the Islamic teachings. By
reading on pluralism idea that has been mentioned by T. K. Ibrahim in his book, it can instil
us to reach unity among various types of people in the one of the true religion: Islam.
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CONCLUSION
As conclusion, we can see that, in this book, the writers of article discussed the issues
that related to the Philosophy of Power in concept of Al-Mawardi and Al-Ghazali, in the two
different era of the caliphate dynasty in Islamic History. It had been discussed also in the
article that, in aspect of religion status, Rumi claims that there is different level between
Islam and the other religions. Instead, Ibn Arabi claims that no religion is wrong, and every
worshipper worships only the One and the True God which is rather uncommon even as pure
as theory.
The book also mentions about the pluralistic measure of the Koran. Pluralism is
entirely positive because it promotes the learning of human solidarity, harmony, and mutual
enrichment of all nations. To conclude that, we found that this book is critically and deeply
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discussed the issues relating to the Islamic Ethics in the various forms of discipline and
methodology.
By reading this book, we can understand how the differences occurred and how the
problems were solved by the previous authorities in their ways. We hope that the knowledge
that we get from reviewing this book will give benefits not only for this time, but also for the
next up-coming days. In the umbrella terms, the skill of gaining knowledge is not temporary,
but it is a continuous efforts. May Allah guide us to seek the successful life in this world and
hereafter.
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