Book Review Siap

8/9/2019 Book Review Siap

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Alhamdulillah, praise be to Allah S.W.T the Most Gracious and the Most Merciful.

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

teaches us in patient and respectfully.

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

this time, but the next day onwards and hereafter.

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,

ABDUL HADI BIN HAJI BAHAROM (1012769)


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Introduction

The Comparative Ethics in a Global Age edited byMarietta 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

ofThe Confucian Tradition. In this part, the writers addressed their views by explaining the

New Confucianism and Problems of Interpretation, Cultural Crossings, The Genesis of

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

Western Principles in their writings.

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

discussed the philosophy of power, concept of Tadib, Moral Philosophy of Islamic

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

Gracious and the Most Merciful


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SUMMARY OF BOOK REVIEW

The Philosophy of Power: Al-Mawardi and Al-Ghazaliby Nur Kirabaev Al-Attas Concept ofTadib as True and Comprehensive Education in Islam. Dualism And Monism: How ReallyDifferent AreTheTwo Versions Of Sufi

Ethics?

Comparative Ethics In A Global Age: TheKoran On Spiritual Pluralism .


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The first article review that we made is under the title, The Philosophy of Power: Al-

Mawardi and Al-Ghazaliby 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


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amounted to absolute obedience to the Caliph and helping him to fulfill his functions. Thus,

the Imams authority and the protection of that authority goes back to Sharia compared with

those who trying to obtain power by force.

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-Mawardis 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

religious and legal justification of his ideas stated in "The Siyasat-name".

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


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aspects from the doctrines worked out by his predecessors, but al-Ghazali tried to hide this

difference behind the terms generally accepted in sunni theory.

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

being based on Sharia.

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 Prophets 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

Muslim state continued to exist as a union of power and religion.

The second article that we have reviewed in this book is : Al-Attas Conce pt of

Tadib 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.


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In this chapter, the education is defined as tadib which means the instilling and

inculcation of adab in man. The word Tadib includes within its conceptual structure the

elements of knowledge (ilm), instruction (talim), and good breeding (tarbiyah). Tadib 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 Gods

invitation to a banquet on earth (madabat Allah fi l-ard) which means we are persuaded to

acquire knowledge. In other works, the content (maudu) of tadib as according to the early

scholars is akhlaq (ethics and morality).

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

wisdom (hikmah), justice (adl), and reality and truth (haqq).

Al-Attas has stated that Adab can be manifest in the various level of human existence.

First, towards ones 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

applied to social behaviour. Next, referring to domain of knowledge, adab means an

intellectual discipline which recognizes and acknowledges the hierarchy of knowledge based

on criteria of degrees of perfection.

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 peoples judgement, Gods

signs, sources of knowledge and development of iman. In addition adab towards nature and

the natural environment means that ones 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.


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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

(hikmah). Therefore, with the comprehensive meaning of adab, it is recognized as the

complete definition of Islamic education as tadib (education).

Al-Attas rejects the terms tarbiyah and talim to refer the comprehensive meaning of

education in Islam, thereby indicating their individual inadequacies. The significations of

both talim and tarbiyah, as they pertain to man, are already included in the meaning of

tadib.

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

tadib is different from mere training or instructions given as training can be performed on

man and animals. The term tadib education has been rightly used primarily by Sufi scholars

who characteristically championed the complete development of the Islamic personality.

A man of adab as understood by al-Attas is an individual who is fully conscious of

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 individuals 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

the realization of personal and societal welfare.

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


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towards knowledge, its various catogories and its legitimate authorities. The loss of adab

naturally entail the prevalence of injustice, and stupidity, and even madness.

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 Rumis 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

everything in the world should rather be evaluated positively.

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

rather uncommon even as pure as theory.

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


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cultural legacy left its trace in Rumis thought whereas it could hardly have influenced Ibn

Arabis theory.

The writer respond to this question by putting Rumis 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 Arabis point that everything is exclusively good as

such but is either good or evil according to human emotions.

Fourth article : Yanis Eshotss The Moral Philosophy Of Islamic Mysticism: A

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 ( mumin) 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 Eshotss 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 mans virtues is manifested and the deficiencies are

removed.


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Yanis Eshots also stated that Abd al- Razzaq Kashani also speaks of three stations of

mans self-realization, of which futuwwa is the middle one: muruwwa(manhood) is the

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

love, and purities.

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

renouncing our claims to it and delegating it to God.

The Islamic philosophers and mystics regard the Quran 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.

The beginning of discussion is about the universalistic understanding of divine

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 gods messengers to people. Allah sent the messenger to each nation without


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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

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 Gods 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

other) and about finding the true religion among others.


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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

occurred during their era.

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

civic management on the basis of mutual agreements.

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,


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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

state during the period of the prophet and his associates. However it is obvious that the last

requirement was directed against the Khawarij.

What we can observe Al-Mawardis 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-Juwainis opinion, the

real practice of assigning caliphs since the Ummayyad period, along with al-Mawardi,

assumed the possibility of imams 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,

the way of the origin people thought were also different.

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


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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

exceeding the bounds of pure religious and religious-legal problems.

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

within the united Muslim state.

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

education and its relation with human spiritual and physical.

He is considered to be the pioneer in proposing the idea of Islamization of knowledge.

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

ultimate purpose and end of ethics in Islam is the individual.


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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

tadib. Al-Attas also interpret and translate the word adabbani as educated me. From this

understanding, it can be related that the Prophets education is made most excellent by God

Himself with the Quran. It explains the Prophets most honourable status and his excellent

ethic and moral standings.

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 talim 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 talim or their synonyms,

from the word adab and tadib. 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 Mutalism 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 dont 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

to be strange because it was bring in without the philosophical reasoning.

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


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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.

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

perfect religion because of it comprehensiveness. Moreover, any rules and regulations in

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

Philosopherss 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 mans virtues is manifested and

the deficiencies are removed.


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Shihab al-Din Omar Suhrawadi, the famous Sufi shaykh,the author of the Awarif al-

marif and the founder of the sufi order of Suhrawardiyya, gives even more eloquent

account of Alis decisive attempts to protect those accused in transgressions and breaking the

rules of Syariah. The most manifest aspest of the futuwwa of Alis apparently consists in his

covering the other peoples sins and sheltering the sinners.

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

exception of various types of people.

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 dawah. 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


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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 truereligion: Islam.

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


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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

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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