WESTERN IDEOLOGICAL ATTACKS BY PLURALISM: THE HISTORY

BACKGROUND OF PLURALISM, CHARACTERISTIC AND EFFECTS TOWARDS

MUSLIM FAITH.

MUHAMMAD DANIAL BIN MOHAMAD ZAHARI

UNIVERSITI SAINS ISLAM MALAYSIA

 WESTERN IDEOLOGICAL ATTACKS BY PLURALISM: THE HISTORY
BACKGROUND OF PLURALISM, CHARATERISTIC AND EFFECTS TOWARDS
MUSLIM FAITH.

Muhammad Danial bin Mohamad Zahari.

(Matric No: 1161759)

Bachelor in Da’wah and Islamic Management (Hons)

Faculty of Leadership and Management.

UNIVERSITI SAINS ISLAM MALAYSIA
NILAI.

December 2019
 AUTHOR DECLARATION

I hereby declare that the work in this Choose an item. is my own except for quotations and
summaries which have been duly acknowledged

Date: 31.12.2019 Signature:

Name: Muhammad Danial bin Mohamad Zahari.

Matric No: 1161759

Address: No 18. Jalan Delima, Taman Sri

Nanding, Hulu Langat, Selangor

i
 SUPERVISOR DECLARATION

I hereby declare I have read this academic exercise and in my view. This academic exercise is
sufficient in term of scope and quality for the award of Bachelor Da’wah and Islamic
Management.

Date: 31.12.2019 Signature:

Name: Dr Mohamed Mohamed Kamal Mustafa Battour

ii
 BIODATA OF AUTHOR

Muhamad Danial bin Mohamad Zahari, no. 1161758, born in Kajang, Selangor and lives in
Taman Seri Nanding, Selangor, he is currently pursuing a degree at the Universiti Sains Islam
Malaysia (USIM) in Bachelor Dakwah and Islamic Management in Faculty leadership and
Management.

iii
 ACKNOWLEDGEMENT

Bismillahirahmanirahim..
Alhamdulillah, thankful to the divine for the grace and grace of the moment, the life of energy
that was bestowed upon me can also successfully complete this thesis.
First of all, I would like to dedicate this award to my beloved lecturer, Dr. Mohammad Battour
for his guidance and guidance opened the way for me to successfully complete this thesis. I
would also like to express my sincere thanks to my parents for giving me the opp ortunity to
complete this final year project. I would also like to thank my friends who gave me many
reminders of everything I had harp. They help me by answering every question I ask them.
Finally, thank you to those involved directly or otherwise in this year's final design. Thank
you.

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 ABSTRAK

Pluralisme adalah salah satu ideologi barat yang muncul dari abad ke-19 hingga ke-20.
Pluralisme ini boleh dikatakan sebagai refleksi keimanan umat Islam khususnya. pluralisme
ditakrifkan sebagai pemahaman umum mengenai agama-agama dunia. pengarang ini akan
memulakan perbincangan dengan latar belakang masalah penyelidikan dan penyelidikan dan
menyediakan beberapa soalan kajian untuk mencapai objektif kajian dalam bab pertama.
Dalam bab kedua penulis mencatat hasil kajian baru-baru ini untuk berfungsi sebagai kajian
literatur yang menjelaskan konsep dan definisi ideologi dan pluralisme. Dalam bab tiga kajian
ini diikuti oleh bagaimana penulis meneruskan penyelidikan dan kaedahnya menggunakan
kajian perpustakaan sepenuhnya atau sebagai analisis konteks serta sumber perpustakaan yang
akan digunakannya untuk dipindahkan ke analisis data. Untuk bab keempat, penulis
membentangkan hasil kajian untuk dibincangkan dan dianalisis berdasarkan tujuan kajiannya
yang bersifat sejarah, ciri-ciri dan kesan. dan akhirnya, dalam bab lima penulis memberi
pandangannya tentang perbincangan, kesimpulan dan pengambilan keputusan.

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 ABSTRACT

Pluralism was one of the western ideologies that emerged from the 19th to 20th centuries. This
pluralism can be said to be a reflection of the faith of the Muslims in particular. Pluralism is
defined as a common understanding of the world's religions. This author will begin the
discussion with the background of the research and research problem and provide some
research questions to achieve the objective of the study in chapter one. In chapter two the
authors recorded the results of a recent study to serve as a literature review that explained the
concepts and definitions of ideology and pluralism. In chapter three the study is followed by
how the author continues his research and method using the library study in full or as a context
analysis as well as the library resources he will use to transfer to data analysis. For the fourth
chapter, the author presents the results of the study to be discussed and analyzed based on the
purpose of his study which is history, characteristics and effects. And finally, in chapter five
the author gives his views on the discussion, conclusion and recommendation.

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 CONTENT PAGE

AUTHOR DECLARATION i
SUPERVISOR DECLARATION ii
BIODATA OF AUTHOR iii
ACKNOWLEDGEMENT iv
ABSTRAK v
ABSTRACT vi
CONTENT PAGE vii
INTRODUCTION 1
1.1 Background study. 1
1.2 Research problem. 4
1.2.1 Research question. 5
1.2.2 Research objective 6
1.3 Conclusion. 6
LITERATURE REVIEW 7
2.1 Introduction 7
2.2 Concept of ideology 7
2.3 Western ideology attacks. 10
2.4 Definition of pluralism religious. 13
2.5 Plurality and diversity religious 18
2.6 Conclusion. 20
RESEARCH METHODOLOGY 21
3.1 Introduction 21
3.2 Research design. 21
3.3 Data collection method 21
3.3.1 Context analysis. 22
3.3.2 Literature survey 22
3.3.3 Field research. 22
3.4 Data sources. 22
3.4.1 Library research. 22
3.5 Analysing data method. 23
3.6 Conclusion. 23
FINDINGS AND DATA ANALYSIS 24
4.1 Introduction. 24
4.2 History of pluralism religious. 24
4.3 Characteristic of pluralism religious in their discourse 30
4.3.1 Pluralism is an energetic engagement with diversity 32
4.3.2 Pluralism is not just tolerance, but it seeks to understand the
difference effectively 35
4.3.3 Pluralism is not relativism, but a meeting of commitments 38
4.3.4 Pluralism is just a dialogue between people. 41
4.4 Impact of pluralism ideology’s towards Islamic faith 44
4.4.1 Facilitates foreign ideology to corrupt Islam. 44
4.4.2 Fragile faith limit 46
4.4.3 Islam only meaningless beliefs. 48
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4.5 Conclusion 50
DISCUSSION, CONLUSION, AND RECOMENDATION 51
5.1 Introduction 51
5.2 Discussion. 51
5.3 Conclusion. 55
5.4 Recommendation. 57
BIBLIOGRAPHY 59

viii
Western ideological attacks by pluralism: The History flourish of pluralism,
characteristics and effects towards Muslim faith.
 Chapter One:
Introduction.

1.1 Background study.

Islam is one of the religions that can pave the way for a country to administer good governance

and trust. The backbone of Islam is the root of the faith of the Muslims called aqidah. Aqidah

is believing that Allah who the one God and Muhammad is the messenger of Allah. According

to the book ‘Diskusi isu aqidah dan pemikiran semasa di Malaysia’ by Aizam Mas’od the main

effect brought about by Islam when entering Malaya is on aqidah and beliefs. Faith is the

beginning of the Malay community in the form of animism. In this belief they regard everything

as having spirit and supernatural power. In this respect there is the worship or worship of rocks,

trees, and other natural phenomena. That supernatural power is described as a ghost, a magician

or a genie who is the object of the object (Mas'od, 2013).

The emergence of Islam in the Arabian Peninsula in the Far East of Asia through the last

prophet named Muhammad bin Abdullah with the Qur'an as his book. Islam is a religion that

was perfected by Allah 'Azza wa Jalla through His word in Quran Al-Maidah 05: 03:

Translation:

“Prohibited to you are dead animals, blood, the flesh of swine, and that which has been

dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or

by a head-long fall or by the goring of horns, and those from which a wild animal has eaten,

except what you [are able to] slaughter [before its death], and those which are sacrificed on

stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave

disobedience. This day those who disbelieve have despaired of [defeating] your religion; so

fear them not, but fear Me. This day I have perfected for you your religion and completed my

1
favour upon you and have approved for you Islam as religion. But whoever is forced by severe

hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful.”

The flawlessness of Islam implied by the content of the above section covers all components

of social, political, social and human life. The human progress conceived of Islam through its

two headings persuaded the Qur'an and al-Sunnah through its researchers and savvy people

(read: researchers) as logical convention, yet in addition in physical advancement and

confirmation, for example, engineering. The momentous works of Islamic researchers brought

up in the human advancement of the world, are presently a heritage of the present Islamic age,

with which apparently the Qur'an and the Sunnah acquired by the Prophet Muhammad

profoundly affects the advancement of progress both in the West and in the East.

Faith is communicated by the Quran in surah al-A'raf section 58 as ripe ground. While mistrust

and avarice is a desolate land. On this prolific land is the origin of a solid and stable human

progress to accomplish satisfaction on the planet and in the great beyond with the states of

confidence, devotion and great deeds'. Aizam in her journal ‘Serangan Ideologi Barat

Terhadap Pemikiran Umat Islam Dan Imlikasinya Kepada Iman’ said the way that the

achievement, breakdown, progress and decrease of a human advancement relies upon the factor

of confidence. The more confidence a country has, at that point a human progress will progress

toward the magnificence of the world and the great beyond. Despite what might be expected,

a human advancement would go to the valley of ruin when the confidence of a country blurred

away because of traitorousness and treachery (MAS'OD, 2012).

In the cutting edge period considers religion to be the point of convergence of the world's

general public when religion is related with radical, fierce and aggressor exercises from one

viewpoint, while on the other it is the obliviousness, extremism and backwardness of the

2
individuals. As example, the liberal Islamist development rose as an absolute opposite to the

wonder of psychological oppression and fundamentalism by advancing Islam normally and

with advancement, to change the picture of Islam to fit the present pattern of progress that in

the end empowered the arrangement of a cutting edge Western Islamic liberal society. In fact,

that from one perspective by Nur Farhana Abd Rahman, Prof. Dr. Mohd Nasir Omar and Prof.

Dr. Idris Zakaria stated that liberal Islamic thoughts can possibly give a level-headed picture

of Islam to the world, yet they are additionally accused for veering off from Islamic

arrangement which is likewise intense on essential issues. This, thus, mirrors a significant

viewpoint that has been exacerbated by the progression of Islamic aesthetic sciences on the

issue of strict pluralism and strife with Islamic statements of faith and Shariah ( Nur Farhana

Abd Rahaman, Prof. Dr. Mohd Nasir Omar & Prof. Dr. Idris Zakaria, 2010).

Like different Muslims, these Muslim archipelago Muslims are being assaulted by different

belief systems. In old occasions, they experienced, with regards to statements of faith,

convictions, for example, Dynamism, Totemism, the possibility of common solidarity, genuine

science, apostasy and that's only the tip of the iceberg. Thus, they are looked with new thoughts,

for example, socialism, free enterprise, secularism, radicalism and numerous different thoughts

of blasphemy that challenge the Islamic confidence. These new thoughts are according to

Muhammad Idris particularly progressivism, are thoughts that are essential to the person's

opportunity of thought, articulation and religion, in which he has rules that are practically

indistinguishable from Islam. For the individuals who are curious about the Islamic confidence

and furthermore its Shari'a will take a gander at the thought and be affected by it (DUEREH,

2013). Presently, incidentally, a little bit of Malaysian culture has been impacted by

progressivism consequently.

3
1.2 Research problem.

The issues identified in this study are western ideological attacks on Islam, a notion that fights

for individual liberty in several universal viewpoints and becomes a dogma among the world

community and a common social stigma for the general public to understand and interpret

religious texts. In the West religion is seen as the cause of civil unrest. Religious societies have

become intolerant societies. There was a fierce battle between Christians of different sects and

streams, each claiming its true flow while others were lost or out of religion. It is not known

what the true and genuine flow is, because each one has no solid backing and has corrupted the

original teaching.

Politically, the West has experienced significant changes since the Reformation. Because of

the strict wars of the sixteenth and seventeenth hundreds of years in Europe, there has been a

steady change in the monarchical framework to the possibility of a constrained government,

and the annulment of the perfect right of rulers. Lastly the oppression of the individuals

prompted the formation of a vote based framework and a dominant part control. From the

seventeenth century, in Europe and in North America, the battle was won by the freedom of

soul, and the possibility of sacred government in the eighteenth century, until widespread

suffrage ) in legislative issues in the nineteenth and twentieth hundreds of years.

During the age of Enlightenment day, the people who continue their need in pursue the luxuries

and privilege of modernisation of technology industrial revolution that gain from effect of the

acceptance western people about knowledge its still exaggerate and the open minded about

argument and discourse in attempting the world of knowledgeable in middle-east social culture.

This phenomena exists the verity of ideology including secularism, liberalism, and pluralism

4
due to the impact of vulgarity era’s in eroupe country and it became a causes of triggered in

flourishing of polemical thought and perception about the religion in eroupe region.

In Malaysia, western ideology already arrived in era before independents reformation by people

in Malaysia. This thought come in Malaysia during past colonization era which is started from

Portuguese, Netherlands, and British. They were form by the ideology through the politic,

economic and social part in Malaysia and their impact after the colonization still available in

Malaysia. One of the western ideology which is pluralism can determine as effect due to the

colonization era in Malaysia and yet it still being the topic who prominently discussed by the

Malaysian civilization according to the worriedness some people especially Islamic scholar

because the pluralism ideology attack the Muslim people thought in Malaysia. Even though,

the influence of pluralism would be the bigger in this world who without border especially its

growing in surrounding in teenager’s thought and if this ideology cannot be terminate and

control it the civilization of Islam in Malaysia will be in purely threaten by the western

ideology.

In order to archive some further for this study there were several problem statement that can

discussed along with this research study who purify to be some question who will be conducted

as aim of te research study.

1.2.1 Research question.

1. What is the history of pluralism religion?

2. What is the impact of pluralism ideology’s towards Islamic faith?

3. What is the features of pluralism religious in their discourse?

5
1.2.2 Research objective.

This research to obtain a several objective that can be purified about the understanding about

the ideology of pluralism.

1. To explore the flourish history of pluralism of religion.

2. To identify about the impact of pluralism ideology’s towards Muslim belief.

3. To discuss the characteristic of pluralism ideology’s and philosophy towards Muslim

thought.

1.3 Conclusion.

In conclusion, this chapter opens a new perspective on the issue of western ideological attacks

that generally provides a new stigma for this study. To study the case study based on the

summary of the research issues in this chapter several objective studies and research questions

are the guide in carrying out this study in more detail.

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 Chapter Two:

Literature review

2.1 Introduction.

In this section, the study will continue by reviewing and compiling previous studies related to

the topic of this study. All studies related to this western ideology will be recorded in this

section to present the results and opinions of previous studies on this western ideology. The

sections will break down into several subtopics to provide the order and rules that will reach

the title of this study.

2.2 Concept of ideology.

In the twentieth century, there were lot academic studies that can be gain in term of reviewing

the pluralism research writing and discuss about anything angle of content research statement.

As can be implied in this research there were several research sources who viewing the

pluralism issues in the whole world and especially in Malaysia. Pluralism is the one of the

ideology who yield from the main western ideology that can detected late after 20th century.

Hence, western ideology became threat to Muslim society in part of thought and social lifestyle

because it’s thought contradictory value among Muslim society. Ideology is a fundamental and

actual concept in a country. Fundamentally because almost every nation in its life cannot be

released from ideological influence. Actually, because ideological research is never outdated

and outdated. It must be realized that without a strong ideology and rooted in its own cultural

values, a nation will find obstacles in achieving its goals.

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Defer to Encyclopaedia Britannica ideology is a form of social or political philosophy in which

practical elements are as prominent as theoretical ones. It is a system of ideas that aspires both

to explain the world and to change it (Pappas, 2018).

Based on Mifaul and Safari stated in his research ‘Pancasila sebagai ideologi Negara’ by cited

from Syafiie said the ideology is "a system of living guidelines that aspires to be achieved by

most individuals in a particular society, consciously drafted by national thinkers and then

formally disseminated". Base on concept by Syafiie the ideology is a tool for national thinkers

in restructuring their civilization so that the people are more organized and systematic (Mifaul

Ammalia Fajrianti,Safari Hasan, S. IP, MMRS, 2018).

According to Sutrisno the term ideology came from “the first ideology coined by Desstutt de

Tracy in 1976 in France, has shifted so much meaning that adult ideology is a complex term”

Sutrisno also said defer to Syamsudin (2009: 98), ideology is :

“The ideological etymology of ideology comes from words of ideas and logos. Idea means

ideas, concepts, basic ideas, ideals. The word idea comes from the Greek ideos meaning form

or idea which means seeing, while logos means science. Thus ideology means the knowledge

of the basic ideas (the scince of ideas) or the teaching of the basic meanings. Ideas can mean

goals that are permanent and must be achieved. ”

So this ambition is in fact the basis of the view or understanding that the truth holds. Ideologies

are expected to provide guidance or guidelines for the behaviour of citizens in national and

national life. This is the essence of an ideology for the nation and the nation (Sutrisno, 2006).

According to W.White:

8
“Ideology is a set of ideas about the various political and economic problems of social

philosophy that are often applied to a systematic plan of ideals carried out by groups or

societies”.

Thus, he considers ideology to be a mission and purpose in achieving the aspirations and plans

of the people in the society. Ideology is a good binding tool because it is based on the notion

that if unity exists then it is no longer necessary (White, 2018).

Roger Griffin in his journal ‘ideology and culture’ has a differentness angle in conceptual of

ideology. He clearly discuss in culture section terminology. Roger said in his journal:

“The assumption that ‘traditional ideas and attached values’ lie at the core of culture

summons up the term ‘ideology’, as does the notion that cultural systems are conditioned by

past action and condition future action (as long as it is accepted that ‘action’ in this context

is always ideologically motivated or rationalized).”

Based on that statement ideology in culture by Roger has own perspective that 'traditional

ideas and values are embedded' is at the core of the term 'ideology', as well as the idea that

the cultural system is conditioned by past actions and the state of action as long as the action

who received in this context always ideologically motivated or rationalized (GRIFFIN,

2006).

Also Roger define the ideology is:

“By following through the logic of this universalizing ‘anthropological’ approach to ideology

it becomes possible to see it as a latent ‘aspect’ of all human cultural activity and its material

products, though one which only becomes apparent when a particular heuristic perspective is

9
applied to it, rather in the way light behaves with the properties either of a wave or of a beam

according to the experiment in particle physics to which it is submitted.”

Roger gives an anthropological approach in this statement to ideology, making it a 'latent'

aspect of all human cultural activities and material products, though one that only becomes

clear when a particular heuristic perspective is applied to it, rather in the way light behaves in

the same way. There are waves according to the experiments in the particle physics presented

(GRIFFIN, 2006, p. 81).

2.3 Western ideology attacks.

According to Aizam, he said that attacks on western ideology through his study of ideological

attacks were:

“This attack on thought or ideology is also known as ‘al-ghazwu al-fikri’ in Arabic. It is a very

popular contemporary term among Muslims. As a non-physical attack, it is has characteristics

similar to brain washing or in other words thought control or ideological reform. Every

ideology or teaching will claim to have the authority of truth and try to convince outsiders in

various ways. Accepting truth in one's thinking requires cleansing of that person's old beliefs

about the meaning of truth.”

Based on the statement explained that the ideological attacks is also commonly from Arabic

definition ‘al ghazwu al-fikri’. The term of ideological attacks also argue about the human right

to consider the new thought from outsiders. He also define that ideological attacks have

equality with ‘brain washing’ and thought’s regulation (MAS'OD, 2012).

10
Aizam also said the ideological attacks also have own perspective in term of relating to the

non-physically threats for Muslim intellect. He said:

“This attack of thought from the perspective of the attack made it clear that the purpose of the

attack was not as physical as using a weapon or anything related to a physical movement such

as violence, but rather an attack that was not immediately apparent or unknowable but capable

of penetrating one's mind it is the person who determines the body's behavior and behaviour.”

Aizam said the penetrating mind among humankind will determine the behaviour effect after

influenced by the ideological attacks even the progressing are not rapidly moderating the

human thoughts. It causes not just the verbal act and it tracking by the logos, discourse,

philosophy and view (MAS'OD, 2012).

Aizam also stressed about the terminology and meaning of Arabic translation about the

ideological threats he said:

“The use of the term al-ghazwu al-fikri among Muslims, meaning its true meaning is ghazwu

al-fikri al Islami or an attack aimed at Islamic thought by the opposing mind itself. This

attack is usually understood to come from the Western world or a non-Muslim doctrine of

particular important to religion and Muslims”

The utilization of the term al-ghazwu al-fikridi among Muslims, which means its actual

significance is ghazwu al-fikri al Islami or an assault went for Islamic idea by the restricting

personality itself. This assault is generally comprehended to originate from the Western

world or a non-Muslim regulation of specific significance to religion and Muslims (MAS'OD,

2012).

11
While according to Hafiz Muhammad al-Ja`Bari, westernization meant a movement that called

for a revival on the basis of Western conception and thus led to the process of urbanization,

modernization and industrialization in the cultural system and its establishment was not in

accord with pure Islam. The attack on the Islamic world began with the Westernization efforts

of the West. Westernization is derived from the English word Westernization which means the

process of nationalizing a country (al-jabari, 1996)

Anwar al-Jundi explained that the westernization movement was a complete mission with all

its systems, targets and preachers. The movement is supported by a wide variety of institutions,

most notably orientalism and Christianity. The movement is conducting a thought attack

through two roads; education and mass media. The leaders of the movement say that Muslims

and Arabs have special values and values that prevent them from melting into the society of

other nations (al-jundi, 1993).

In light of these objectives, new and developing belief systems and thoughts were brought into

the Islamic world, for example, secularism, free enterprise, communism, patriotism,

gratification, woman's rights and others. Notwithstanding the globalization procedure that is

occurring far and wide, it has brought about an exceptional change in the convictions and

convictions of Muslims. With regards to this investigation, the assaults of Western idea have

profoundly affected the significance of beneficent acts in the situation of confidence. To

promote this discussion, the creators present a portion of the key Western belief systems that

seem to compromise and undermine the situation of philanthropy in the reason for confidence

(MAS'OD, 2012).

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2.4 Definition of pluralism religious.

The meaning of the terms Pluralism and Religious Pluralism are still a great deal of confusion

about the ideas and importance of Religious Pluralism and there is no sense. Each character of

the information survey has various considerations and conclusions about the importance and

importance of Religious Pluralism (Dzakie, 2014).

In the context of classical Greek philosophy as opposed to pluralism is monism and both terms

refer to the metaphysical philosophy of debate between the two schools of thought on the

elements of natural existence. In the context of modern philosophy, William James was an

early scholar who used the term plural in his academic work called The Pluralistic Universe.

Beginning with that use, the term pluralism was first used in political, cultural, ethical, moral

and religious contexts (Ibrahim, 2011).

As Ryandi explains these terms from various dictionaries, the word pluralism (without

religion), can be interpreted as recognition of group diversity, whether racial, religious, ethnic,

sectarian, or party-style while retaining the distinctive features of these groups ( the existence

of a multicultural society, such as religion, race, or ethnic origin, that contributes to the cultural

matrix of society while maintaining its own character). Second, the doctrine that there is no

right or all opinions are the same (No views are right, or all opinions are true). In the first sense

pluralism is tolerance in which people hold to their principles, whereas in the second sense

pluralism contains the notion of relativism (Ryandi, 2013).

The term religious pluralism also has some differences in understanding as Nazneen's and

Nurizati's evidence explains their opinion that the term pluralism originates in the West and is

closely related to the religious community there. Literally pluralism means 'an understanding

that assumes the existence of two or more independent and separate elements'. The term
13
pluralism has been used in many aspects such as morality, politics, philosophy, economics,

science and religion (Nazneen Ismail1, Nurzatil Ismah Azizan2 , 2014).

Religious pluralism also derives from the word Plural which means jama'a or more than one

case. Ism also denotes flow or understanding. So pluralism means understanding or a single

school that believes in more than one diversity or case (Nazneen Ismail1, Nurzatil Ismah

Azizan2 , 2014).

According to Dzakie, the root language of Pluralism comes from English: pluralism, consisting

of two different plural syllables and the understanding of ism which when combined have

different implications of understanding, or different understanding, Pluralism's term is

remembered for the word uncertain has many implications. Dzakie also quotes several

references to the meaning of pluralism in Webster's Revised Unabridged Dictionary (1913 +

1828). Dzakie said:

“If referring to the origin of the language Pluralism comes from English: pluralism, consisting

of two diverse plural words and understanding ism which when combined have various

meanings of understanding, or various understandings, the term Pluralism is included in an

ambiguous word having many meanings. Based on Webster's Revised Unabridged Dictionary

(1913 + 1828) the meaning of pluralism is: a. Outcomes or circumstances become plural. b.

The situation of a pluralist; have more than one about ecclesiastical beliefs. c. Means a variety

of understandings, or a variety of understandings.”

Contrary to the point of view in Dzakie's writing regarding Pluralism's definition, Religious

Pluralism is a specific term in religious studies. As a special term ', this term cannot be

interpreted carelessly, for example it is equated with the meaning of the term mutual respect'

(mutual respect), and so on. As the m (ism), which discusses the existing religious perspective,
14
the term "Religious Pluralism" has been a long-standing discussion among scientists in

religious studies (religious studies). To further debate the concept of Pluralism of this religion

by drawing on Dzakie's views on concepts of broad significance, related to the acceptance of

different religions, and used in different ways:

“1. As a worldview which states that one's religion is not the only exclusive source of truth,

and thus in other religions can also be found, at the very least, a truth and true values.

2. Acceptance of the concept that two or more religions that share the exclusive truth claims

are equally valid. This opinion often emphasizes the common aspects inherent in religions.

3. Sometimes it is also used as a synonym for ecumenism, which is an effort to promote a level

of unity, cooperation, and better understanding between religions or various denominations in

one religion” (Dzakie, 2014).

While Muttaqin explains in his essay from Dictionary.com that philosophical pluralism can

have two meanings, a) the theory that there is more than one element or principle. Compare it

with the sense of dualism (def. 2), and monism (def. 1a). 1 And or b) the theory of reality

consists of two or more independent elements (Muttaqin, 2014).

Even in American Heritage, the Fourth Edition, it is stated that pluralism refers to a) the

doctrine that reality is made up of many basic things. And or b) the belief that no system of

explanation or view of reality can explain all phenomena of life (Muttaqin, 2014).

Muttaqin also takes the view of Hamid Fahmi in explaining some of the terms of the term

pluralism from various dictionaries, Muttaqin states that pluralism can mean two things:

“First, the recognition of plural or tolerance of diversity, the second doctrine which contains

a) recognition of the diversity of the highest principles, b) the statement that there is no way of
15
expressing the truth that one or the other is the truth of the problem c) the threat that there is

no right, or all opinions are the same. d) theories consistent with relativism and suspicious

attitudes toward the truth. e) the view that there is no right or all opinion. (no view is correct,

or all views are exactly the same). (See, The Golier Webster Int. English Dictionary; Oxford

Dictionary of Philosophy; Oxford Advanced Learers' Dictionary of Current English”

(Muttaqin, 2014, p. 98).

In terms of linguistic history, Muttaqin also gave some opinion from Harold J. Laski regarding

about terminology pluralism in view of history by narrowing in Church discourse Muttaqin

said:

"This verse was first used in 1818, as a term in the Scope of the Church. And in 1882 it was

used as a term in philosophy to refer to a theory that acknowledged more than one truth While

in the field of political science, it has been used since 1919 (Harold J. Laski) to refer to the

word, "contrary to the power of a single political / country." And later widely used as

"tolerance of diversity in society or national politics" since 1933 " (Muttaqin, 2014, p. 98).

To find out more about religious pluralism, examining some of John Hick's views as a pluralist

who was the catalyst for pluralism, his writings were often quoted by both Christians and other

religions. Here's a summary of John Hick's views (Muttaqin, 2014):

“a) All religions are responses to the supreme transcendent existence (Allah-called The Real).

b) "The Real" goes beyond the human concept so that all religions are imperfect in their

relation to the "The Real".

c) Therefore, about religions John Hick said, "Religions cannot all be completely true; maybe

none is completely true; maybe all is partly true‖

16
d) John Hick distinguishes ―The Real‖ as ultimate reality and ―The Real‖ which is captured

and perceived by religions as Personae (personal): God, Yahweh, Krishna, Shiva or

Impersonae (not personal) : Tao, Nirguna Brahman, Nirvana, Dharmakaya

e) In the concept of Hick, Personae and Impersonate are interpretations of The Real. The Real

cannot be called personal or impersonal, has a purpose or has no purpose, good or evil,

substance or process, even one or many. The Real goes beyond all human categories like that.

f) Salvation is a process of human change from self-centred to cantered on the highest Reality

(Real-centered)

g) Criteria for knowing whether someone has been saved or not is a moral and spiritual life

that reflects holiness. Among the qualities are: compassion, love for all humans, purity,

generosity, inner peace and calm, radiating joy.”

The debate continued with the understanding of Muttaqin's conclusions drawn from the

scientific writings of Dr. Ibtisam Ahmad Bashdiq, religious pluralism comes from the plural +

ism and religion. His understanding of religion itself was quite clear, so he went straight to the

core phrase, pluralism. Plural terms are used either as attributes or as nouns. And it is used to

denote "name" or many "verses, but it is actually based on the words" many "and" various.

"Although ‗ism 'is ideological, its use is more common than religion, philosophy, morals and

so on it can be used for the word pluralism politics, philosophical pluralism, etc. Then he briefly

states that the meaning of religious pluralism is, "Ma yuqobilu al-wahdaniyyah (monotheism)

wa at-tafarrud, au ma yustholahu alaihi" alinhishoriyyah ad-diniyyah "(exclusiveism) fi

muqobili "asysyumuliyyah" (inclusionvism) (Muttaqin, 2014, p. 99).”

17
2.5 Plurality and diversity religious.

However, the terminology about pluralism and plurality or diversity has been discussed by

many author due to the differences concept about word ‘plural’ or diversity are not in point of

the similarity terms and definition. In article Diversity vs Pluralism: Reflections on the Current

Situation in United States by James V. Spickard wrote about the diversity on religion. He said

that the diversity is about the migrations people travelling all around the world and bring the

religious with them in view of politic, economic, and social (Spickard, 2017). He said:

“We’ll start with religious diversity. What does that diversity look like? The world has a lot of

it, and it is a lot more obvious now than it was 50 years ago. Much of it stems from recent

migrations; humans have always been a traveling lot and they bring their religions with them.

Economic migrants seeking opportunities far from their homelands, political refugee’s fleeing

death or imprisonment, religious missionaries out to win the world for their faiths—these

people are now found everywhere”.

He stand that the causes of spreading religious by the religious missionaries out around world

with their particular faith to others and their religion can mark everywhere as there stopover

the places as long as acceptance people out there upon their faith. He also said as the example:

“Yes, the Roman Empire mixed peoples from all over the Mediterranean, Chinese fleets and

traders spanned the Asian world and perhaps beyond, African Muslims rode to Mecca, while

other Africans were sent abroad in chains in the African diaspora that so shaped our present

world”.

According to James that he truly agree the diversity or plurality can be exampled by historical

from the Roman Empire blended people groups from everywhere throughout the

18
Mediterranean, Chinese fleets and dealers crossed the Asian world and maybe past, African

Muslims rode to Mecca, while different Africans were sent to another country in chains in the

African diaspora that so formed our present world (Spickard, 2017).

However, in this new era James view that there were exchange phenomena in evolution of

spreading religious. He said:

“Yet our era is qualitatively different. It is not just the number of people on the go, nor their

reasons, though these matter. It is the fact that they are going everywhere at once, in all

directions, even as they remain connected with all the places that they have been. Cheap, swift

travel, multiple communications technologies, and an interconnected world financial system

have figuratively shrunk our networked globe. Massive cross-border movement brings

disparate peoples together. Diversity—including religious diversity—is the result”.

He clearly stated that the switch method is about the period is subjectively unique. It isn't only

the quantity of individuals in a hurry, nor their reasons, however these issue. The reality they

are going wherever without a moment's delay, every which way, even as they stay associated

with every one of the spots that they have been. Modest, quick travel, different interchanges

advances, and an interconnected world financial framework have figuratively contracted our

organized globe. Enormous cross-outskirt development unites different people groups.

Assorted variety including strict decent variety is the outcome (Spickard, 2017).

19
2.6 Conclusion.

In conclusion, the overlay of several previous studies has provided a clear trigger in refining

this study based on the objectives presented in chapter one. Based on the concepts from

previous writings can also be helpful in understanding and facilitating this study in various

angles. In fact, the views of past studies also assist in systematically organizing to achieve the

objective of the study.

20
 Chapter Three:

Research methodology.

3.1 Introduction

The use of research methodologies is important in producing scientifically sound and generally

accepted research as a robust and superior outcome. The author has also used various

methodologies to enhance the results of this study. In the writing of this dissertation the author

has used some of the methodologies that feel necessary as below. For this section will explain

the method that can be conducted to adopt by this research. This part of every component in

this study will clarify the design research approaches in terms of structural the findings. This

research also provides a detail explanation of the selected mode of analysis used and data

collection method.

3.2 Research design.

Generally, research design means a structure to plan and execute a particular research. Research

design is the crucial part of the research as it includes all the four important considerations: the

strategy, the conceptual framework, the identification of whom and what to study on and the

tools and procedures to be used for collecting and analyzing data.

3.3 Data collection method

In this study, the research approaches used a qualitative research method. The researcher

applied two methods of data collection techniques. This was done in order to collect adequate

21
and relevant data to address the research objectives of this study. Nonetheless, the researcher

used qualitative research method.

3.3.1 Context analysis.

Content analysis is a research tool used to determine the presence of certain words or concepts

in a text or set of texts. This research measure and analyse the presence, meaning and relevance

of these words and concepts, and then draw conclusions about the messages in the text, the

author, the audience, and even the culture and time of which this is part. Texts can be broadly

defined as books, book chapters, essays, interviews, discussions, titles and newspaper articles,

historical documents, speeches, conversations, advertising, theatre, informal conversations, or

really communicative language.

3.3.2 Literature survey

This method studies or analyses relevant documents in terms of primary and secondary sources.

3.3.3 Field research.

For this method, the study will continue and expand the data for writing by using out-of-library

research such as attending seminars or study-related confrences.

3.4 Data sources.

3.4.1 Library research.

Library research as a process dealing with the analysis of evidences such as historical records

and documents. Similarly, it means gathering data from library materials which includes

textbooks, both published and unpublished academic documents such as journals, conference

22
proceedings, dissertations and theses. Library research also includes information gathered from

internet search. In this research writing, there are lot secondary sources that can be earn at

library in Malaysia such as UKM and USIM.

3.5 Analysing data method.

Data gathered via library research is categorized as the secondary data. Secondary data means

the data is readily available and is used by anyone besides researchers. This means that

secondary data is not originally collected but rather obtained from published or unpublished

sources.

3.6 Conclusion.

In principle, the following method will be used to derive the source of resources in formulating

a written discourse based on findings dating from referrals and opinions. This section will

continue the course of this study based on the analysis methods that have been collected and

discussed in chapter four.

23
 Chapter Four:

Findings and Data analysis.

4.1 Introduction.

In this section, all sources are generated based on the rules of chapter three, which is the method

of research and data analyst. This section will be divided into three sub-topics based on

objective research and research questions.

4.2 History of pluralism religious.

Religious Pluralism is a philosophy of religion originated in the West and systematically

introduced by John Hick through his work entitled An Interpretation of Religion: Human

Responses to the Transcendent. Historical facts prove that Christianity was the dominant

religion in the West until a phrase called Western Christianity emerged. The philosophy of

religious pluralism was historically born and flourished in the Christian Western context; the

context in which this philosophy is sown and nourished by scholars and their supporters

(Ibrahim, 2011, p. 5).

Historically, religious pluralism emerged as a theological position retained as a Christian

thinker only in the twentieth century. Earlier there were thinkers of various religious persuasion

advocating something that today we might call religious pluralism, at least in the form of degree

pluralism, but the religious pluralism of ‘Mordernus’ arises specifically in the reaction of

widespread Christianity (Legenhausen, 2005).

24
In this Christian Western setting there has additionally been a significant expression that closes

the customary teaching of the Roman Catholic Church against different religions, extra

‘ecclesiam nullas salus’ which implies no salvation outside the church‖. This expression is

accepted to help the comprehension of exclusivism rehearsed by the Roman Catholic Church

and its adherents. Therefore salvation must be acquired through the Roman Catholic Church.

This expression, which was additionally the belief system of the Roman Empire, set up that

Christian Catholicism was the official and outright religion of the realm. Therefore, the

dismissal of the Catholic Christian Church was viewed as an absolute opposite of royal political

power.

This exclusive understanding is said to have gained a significant boost during the reign of

Theodosius (379-395 C.E.) under the influence of the church leader Augustine (354-430 C.E.)

shortly after Christianity became the official religion of the Roman Empire. At that time, the

church was not only a Christian institution but was responsible for the birth of a national

ideology in order to defend the Roman Empire. This scenario explains why the Roman

government recognized the exclusive understanding of the Catholic Christian Church. It was

to ensure the integrity of the Roman Empire itself. Thus, this exclusive understanding became

a dominant understanding during the middle Ages around the fourth century AD until the end

of the 16th century (Ibrahim, 2011).

The winds of change began to hit the Roman Catholic Church beginning in the 16th century,

following the advent of the Christian Catholic missionary expedition to the outside world and

the subsequent series of Western political occupation over other civilizations in the world. It

began with Christian Catholic sailors trying to discover new sea routes to the outside world by

Henry the Navigator, Christopher Columbus, Vasco Da Gama, Ferdinand Magellan, and

25
Francis Drake. The main purpose of the voyage was to spread Christianity which opened up

opportunities and opportunities for physical occupation of other countries (Ibrahim, 2011).

The relationship between religious and political goals; the movement of Christian missionaries

and Western colonialists; it is also interesting to discuss in the context of understanding

religious pluralism. Joseph Mitsuo Kitagawa in his book entitled The Quest for Human Unity:

A Religious History mentions that there are two forms of contact between colonizers and the

Christian missionary movement, both direct and indirect. (Kitagawa, 1990)

However, due to the expedition of Christian missionaries and a series of intensive occupations,

Catholic Christians in particular have faced new challenges. Christian missionaries who had

long held to the traditional understanding of exclusivism began to connect directly with other

religions and their colonial traditions. The question arises when these missionaries see that

other religions also have their own ideas of God / The Absolute Truth. Even followers of other

religions have also exhibited noble morals and undivided faith in their religion. Moreover, the

Christian missionary movement in general has failed to spread Christianity and has also failed

to stop other religions from flourishing. This has forced Christians, especially the Roman

Catholic Church, to evaluate their exclusive traditional understanding. Kitagawa mentioned;

“The experience of the Roman Catholic Church's missionary movement in the 16th and 17th

centuries brought many lessons about human unity. We are beginning to realize that humans

differ in their religions. Moreover, every religion and tradition has its own beliefs”

However, the Christian Catholic Church has been taking a long time to change from an attitude

of exclusivism to inclusiveness. This inclusive understanding was formally recorded at the

Second Vatican Council in 1965.32 Karl Rahner, a Catholic theologian regarded as the

individual responsible for pioneering this inclusive understanding. P. F. Knitter mentions, for
26
the first time, the Christian Catholic Church formally records in the Nostra Aetate Documents,

the Catholic Church's appreciation of every major religion in the world for their initiative to

solve the mysterious question of human life.

Some scholars report that this major change is not only due to the shift in the understanding of

exclusivist theology to inclusive theology. It is also caused by political factors. The killing of

Jews in the Holocaust incident is said to have caused a great deal of guilt in the Christian

Catholic Church. The silence of the Catholic Church and the grasp of exclusivism held, viewed

as immoral and improperly maintained by a healthy mind. Even this exclusive understanding

has never been able to change the reality that humans are born into different religions. This

exclusive stance will only deepen the gap between Christian Catholics and other religions of

the world.

According to the traditional teachings of the Roman Catholic Church, it was held there is "no

salvation outside the Church". since those outside the church included unbaptised infants and

the Old Testament prophets in addition to those considered damned, the church taught that the

end of the time the souls of such innocent would enter the church and be saved. in this way it

was maintained that there absolutely no exceptions to the doctrine that only members of the

Catholic Church could be saved. This explain the severity of excommunication, which is form

of censure by which announces that the person who committed a particularly grievous offence,

such as heresy or apostasy, is not permitted to take part in the sacraments and is excluded from

the church. The most severe form of the excommunication (officially dropped by the church

after the Second Vatican Council). Thus the understanding of inclusiveness received at the

Second Vatican Assembly began to give its identity to the Roman Catholic Church in the late

20th century (Legenhausen, 2005).

27
Haslina mentioned by citing from Harold that clearly stand the view about the transformation

of understandings of exclusivism to inclusiveness has actually opened up a larger space to the

understanding of religious pluralism. The role of Western scholars comprising theologians,

academics of social and religious studies, has been immense in shaping the philosophy of

religious pluralism and disseminating it as the inter-religious philosophy of the century

(Ibrahim, 2011). In fact, this effort is considered a liberation theology between religions that

has long been trapped in Christian traditional and exclusive teaching. Harold Coward in

explaining this is stated (Coward, 1986);

“Today, despite the efforts made by Christian missionaries, they are beginning to realize that

other religions such as Judaism, Islam, Hinduism and Buddhism will never die and will

continue to flourish. This has led Christians to seriously reevaluate their understanding of

God's will, the Bible's teaching of Jesus, the Christian doctrine of Christ and the missionary

movement.”

Wilfred Cantwell Smith was not directly involved in popularizing the phrase religious

pluralism, but his harsh criticism of the Christian faith in other religions, in particular

traditional understandings, has contributed greatly to the development of religious pluralism.

Smith in his book The Meaning and End of Religion has criticized the interpretation of

Christian theologians and Western scholars on what they believe to be religion based on the

exclusive understanding of Christianity. This exclusive understanding is responsible for setting

criteria for all non-Christian religions. It is also understood that every religion that does not

have physical characteristics such as Christianity is against it (Smith, 1991).

Smith further suggested that the term religion be abused altogether because of its non-objective

and biased nature. The term, according to Smith, restricts an important element of spirituality

28
to a believer, namely, his faith. Instead, what scholars believe is a religion that only refers to

the traditions that each religion follows from one generation to the next (cumulative tradition).

In other words, exclusive understanding fails to help scholars understand the term religion.

Later in 1981 Smith proposed the creation of "world theology" as a discipline of knowledge

that could be fair to other religions of the world without the need to denote Christian doctrine

to other religions (Smith, 1991).

In Haslina's study states that the root cause of this pluralism comes from 2 doctrines opposed

to the Christian Catholic Doctrine. The major issue that draws upon Hick's version of religious

pluralism is theology; as discussed earlier the doctrine of 'salvation' (safety) and more

specifically the doctrine of Reincarnation (Incarnation). Ironically, both of these doctrines are

important teachings of Christianity, used as the main criterion in defining the philosophy of

religious pluralism to be accepted by today's global community (Ibrahim, 2011).

This issue is due to an understanding of the doctrine of salvation (salvation) in Christian

theology being re-evaluated. Since Christianity is not a central religion, Christianity should not

be seen as the only religion that can promise salvation to its followers. Hick argued that each

religion also promised safety to its followers. Even this salvation is interpreted and understood

differently by every religionist. The doctrine of "salvation" as a form of transformation that

involves a human understanding of God / Absolute Truth, which is a transformation from the

understanding of one's religious beliefs (self-centerednes) to an understanding of Reality-

centeredness.

Hick also argues that this transformation is by no means unfamiliar as it is practiced in most

religions. In addition, Hick called for the doctrine of 'Incarnation' to be interpreted new. This

doctrine was criticized extensively in a collection of articles published as an editor in 1977

29
entitled The Myth of God Incarnate. Hick claimed that, in addition to salvation, the Incarnation

doctrine was responsible for promoting the ideas of the uniqueness, merits, privileges and

privileges of Christianity. Given the many religions in the world, Hick believes there needs to

be a more logical argument to explain the Incarnation doctrine (Ibrahim, 2011).

John Hick, whose entire career has been devoted to a theological defence of religious pluralism,

admits that his own pluralistic theology grew out of the ecumenical spirit of the inclusivism,

as taught by the Jesuit Karl Rahner (1904-84) (Hick 1985: 34). Hick moves beyond Rahner’s

inclusivism by approaching as equality pluralism rather than the a degree pluralism, and by the

insisting that it is by virtue of moral guidance common to all the major religious tradition that

the religions are vehicles of salvation (Legenhausen, 2005).

4.3 Characteristic of pluralism religious in their discourse.

The results were drawn from the scientific discourse from the Symposium on Religious

Pluralism Discourse Symposium and Its Implications for the Muslim Community, co-

organized by the Malaysian Society for Peace (MUAFAKAT) and Youth Scientific

Association (HAKIM) in collaboration with the Selangor Islamic Religious Department

(JAIS), on Sunday 1 May 2010, located in Conference Hall, Level 3, UIAM, at Gombak.

This discussion took the opinion of book author and supporter of pluralism, Diana L. Eck,

director of The Pluralism Project at Harvard University, USA, for example, in her official

presentation entitled "What is Pluralism?" And repeated in "From Diversity to Pluralism,”

presents four key characteristics in defining this particular concept.

“Here are four points to begin our thinking:

30
First, pluralism is not diversity alone, but the energetic engagement with diversity. Diversity

can and has meant the creation of religious ghettoes with little traffic between or among them.

Today, religious diversity is a given, but pluralism is not a given; it is an achievement. Mere

diversity without real encounter and relationship will yield increasing tensions in our societies.

Second, pluralism is not just tolerance, but the active seeking of understanding across lines of

difference. Tolerance is a necessary public virtue, but it does not require Christians and

Muslims, Hindus, Jews, and ardent secularists to know anything about one another. Tolerance

is too thin a foundation for a world of religious difference and proximity. It does nothing to

remove our ignorance of one another, and leaves in place the stereotype, the half-truth, the

fears that underlie old patterns of division and violence. In the world in which we live today,

our ignorance of one another will be increasingly costly.

Third, pluralism is not relativism, but the encounter of commitments. The new paradigm of

pluralism does not require us to leave our identities and our commitments behind, for pluralism

is the encounter of commitments. It means holding our deepest differences, even our religious

differences, not in isolation, but in relationship to one another.

Fourth, pluralism is based on dialogue. The language of pluralism is that of dialogue and

encounter, give and take, criticism and self-criticism. Dialogue means both speaking and

listening, and that process reveals both common understandings and real differences. Dialogue

does not mean everyone at the “table” will agree with one another. Pluralism involves the

commitment to being at the table -- with one’s commitments.”

Based on features taken from the symposium of the Discourse on Religious Pluralism and its

Implications for the Islamic Society, co-organized by the Malaysian Society for Peace

31
(MUAFAKAT) and Youth Scientific Association (HAKIM) in collaboration with the Selangor

Islamic Religious Department (JAIS), at UIAM.

To deepen and understand the views of Diana L. Eck. There is a section in the book Islam and

Global Dialogue; Religious Pluralism and the Pursuit the Peace records Diana L. Eck's article

Is Our God Listening? Excluvism, Inclusivism and Pluralism. Diana discusses it in more detail

and in particular and gives some of her thoughts on the features of pluralism that she presented

in her project 'What is Pluralism'.

In the global book Islam Dialogue, "Religious Pluralism and Pursuit Peace" edited by Roger

Boase, compiled an essay from Diana L. Eck entitled "Is Our God Listening? Excluvism,

Incluvism, and Pluralism”. In this article his views are further refined in his argument in

presenting some of the characteristics of pluralism. This argument can be further elaborated on

his views on the scientific discourse of 'The Pluralism Project'.

4.3.1 Pluralism is an energetic engagement with diversity.

‘First, pluralism is not diversity alone, but the energetic engagement with diversity’. Diana

explains that pluralism is an energetic engagement with diversity. Diversity can and does mean

the creation of a religious ghetto with little traffic between or between them. Today, diversity

is given, but pluralism is not given; it is an achievement. Diversity without encounters and real

relationships will create growing tension in our society. Due to the tensions and

misunderstandings of religion that have provoked lately. To reinforce this perspective there

were the book ‘Islam and Global Dialogue; Religious Pluralism and Pursuit of Peace’ found

32
out one of the chapter who written by Diana and the title is ‘Is Our God Listening; Excluvism,

Incluvism, and Pluralism’ she said;

“First, pluralism is not the sheer fact of the plurality alone, but is active engagement with

plurality. Pluralism and plurality are sometimes used as if they were synonymous. But plurality

is just diversity, plain and simple – splendid, colourful, and maybe even threatening. Diversity

does not, however, have to affect me. I can observe it. I can celebrate it the diversity, as the

cliché goes. But I have to participate in pluralism. I can’t just stand and watch.” (Eck, 2005)

Eck also mentioned:

“In Britain and Brazil, in the ethnic enclaves of the former eastern bloc, in New Delhi in

Denver, in workplace and in schools. Pluralist models for successfully engaging diverse

peoples an energetic community, however, are relatively rare. In the Elmhurst area of Queens,

for example, a New York Times reporter found people from eleven countries on a single floor

of an apartment building on Justice Avenue. There were immigrants from Korea, Haiti,

Vietnam, Nigeria and India – all living isolation and fear – each certain that they were the only

immigrants there. Diversity to be sure, but not pluralism.”

Based on this statement Eck also explains from a sociological point of view the position of a

nation that is ubiquitous and worldwide even though there is a place, territory, or country of

different religions and origins such as Britain and Brazil, in the eastern bloc ethnic region, in

New Delhi in Denver, at work and at school. The pluralist model of successfully engaging a

vibrant multi-ethnic society, however, is quite rare. In the Elmhurst Queens area, Eck took

preference value in local surrounding for example, a New York Times reporter met people

from eleven countries on one floor of an apartment building on Justice Avenue. And then, the

immigrants from Korea, Haiti, Vietnam, Nigeria and India - all living in isolation and fear -
33
each one sure that they were the only immigrants there. On this writing by Eck stated that she

prior her stand and view about the diversity is certain, but not pluralism (Eck, 2005).

In her statement, Eck toughly stand about his view about diversity and based her views on the

first characteristic:

“Mere cosmopolitanism should also not be mistaken for pluralism. In Cambridge,

Massachusetts – which like Queens, is highly cosmopolitan – Muslims, Christians, Jews, and

Buddhist live along with many people who have no active or passive identification with any

religious faith at all. The whole world seems to live in this small city. There is cultural diversity

and diversity style; anyone sitting in the sidewalk cafes of Harvard Square will observe the

parade of Cambridge life. But again, the mere presence of wide-ranging religious diversity is

not itself pluralism. Religious pluralism requires active positive engagement with the claims of

religion and the facts of religious diversity. It involves not the mere recognition of the different

religious traditions and the insuring of their legitimate rights, but the active effort to

understand difference and commonality through dialogue.”

Eck also gives her views on cosmopolitanism that is mistaken for pluralism. She emphasized

that geography is a place where Muslims, Christians, Jews, and Buddhists live with many

people who have no active or passive identity with any religion. The whole world seems to live

in this small town. There is a great diversity of cultures and styles of people sitting in each

place will follow the process of life. Presence, the presence of a wide variety of religions is not

pluralism itself. Religious pluralism requires active involvement with religious claims and the

facts of religious diversity. Eck believes this is not a recognition of different religious traditions

and a recognition of their legal rights, but an active effort to understand differences and

similarities through dialogue (Eck, 2005).

34
4.3.2 Pluralism is not just tolerance, but it seeks to understand the difference effectively

‘Second, pluralism is not just tolerance, but the active seeking of understanding across lines of

difference’. The tolerance mentioned by Eck is not only from an angle of view but also from a

different point of view as she emphasizes that tolerance also seeks to understand the impasse

of the impasse as mentioned in her article entitled 'Is Our God Listening; Exclivism, Incluvism,

and Pluralism 'points out the differences in people's understanding of tolerance. She mentioned

that:

“Tolerance is a necessary public virtue, but it does not require Christians and Muslims,

Hindus, Jews, and ardent secularists to know anything about one another. Tolerance is too

thin a foundation for a world of religious difference and proximity. It does nothing to remove

our ignorance of one another, and leaves in place the stereotype, the half-truth, the fears that

underlie old patterns of division and violence. In the world in which we live today, our

ignorance of one another will be increasingly costly.”

In fact we see from the book 'Theology Political Theory and Pluralism' written by Christian

Deede Johnson that this concept of tolerance is relevant in terms of legal institutions and

political understanding (Johnson, 2009). He states that:

“Tolerations may, indeed be among the more complicated “virtues” of our time, in terms of

its origin ,its conceptuality, its merits, and its entailments. Its complexity is increased because

it is of relevance to both informal, “unregulated” life and legal and institutional aspects of

political life”.

35
Tolerance is the more complex "virtue" of this age, in terms of its origin, its concept, its merits,

and its uses. The intricacy of the complex creates a distortion of the informal, "uncontrolled"

aspect of life and affects two aspects, namely as a law and the institution of political life.

However, for Deede the tolerance is a difficult concept to understand. In fact, in the context of

the understanding of the 'liberal ethos' for the past three centuries, this codex has been praised

as rooted in one of its basic ethical and political values, and still occupies a strong position in

the 'rhetoric of contemporary law and politics' . However, Deede argues that the value of

tolerance does not match the theoretical certainty of analogy (Johnson, 2009). Deede said

“Tolerance is philosophically elusive concept. Indeed, in the liberal ethos of the last three

centuries, it has been hailed as one of the fundamental ethical and political values, and it still

occupies a powerful position in contemporary legal and political rhetoric. However, our firm

belief in the value of tolerance is not matched by analogous theoretical certitude.”

Tolerance also has been claim as understanding concept of tool to define the hostility matter.

Including the human right issue the concept that Eck bring in is about the freedom of

implementing social lifestyle among society. Eck said:

“Tolerance is, of course, a step forward from active hostility. When the mosque in Quincy,

Massachusetts was ablaze by arson, when a mosque in Houston, Texas was fire-bombed at the

time of Middle East airplane hijacking, when the Hindu-Jain temple in Pittsburgh,

Pennsylvania was vandalised and the image of the deities smashed, and when a group of

youngsters soaped swastikas on windows and cars Wellesley, Massachusetts, people called for

tolerance- an unquestionable virtue under the circumstances. There are many places in the

world where the emergence of an ethnic rivalries flash into violence in Northern Ireland, in

36
India, in the Sudan or Nigeria, or in Los Angeles or Miami. But tolerance is a long way from

pluralism”.

Following his statement that tolerance also provides a forward-looking view of the hostility of

crises that is often a religious issue. He puts the issue at some point at the root of this tolerance.

As well as he gives examples of places like Northern Ireland, India, Sudan, and Los Angeles

that he has designated as 'a world where ethnic competition is provoking violence', as the world

crisis presents an ethnic struggle that raises issues of violence among diverse communities race

and religion (Johnson, 2009).

Tolerance is also a passive hostility because Eck says Christians can be tolerant of their Jewish

neighbours and protect their civil liberties and be socially free without having to rethink some

of the roots of Christian anti-Semitism. Tolerance also does nothing to erase our ignorance of

each other by building their discourse and dialogue with one another. It does not require us to

learn anything new, not even to entertain the fact that we ourselves may change in the process.

Tolerance may be able to cope with the temporary stagnation, but it will not bring about a new

creation.

However, Deede also points out that tolerance contributes from a philosophical point of view

to governance management. as it was said that tolerance is a "value" that is ruling in the present

day and some views of tolerance as a necessary emergence of centuries of liberal political

thought, theory and other practices denying intolerance and suppressing the differences they

see as competitors called liberal tolerance and raising questions. a significant philosophy of the

definition of tolerance, and can be achieved or desired as ideal (Johnson, 2009).

But this statement from Deede gives the opposite view of tolerance. Although Deede sums up

his view of this tolerance from a political and legal standpoint, it does have an effect on the
37
nature of tolerance in society. If this tolerance is considered a matter of indifference or doubt.

Tolerance can turn into an indifference if one ceases to view a particular belief behaviour with

rejection, or it becomes doubtful if one refuses to reject any judgment on one's life or other

beliefs for a question of existence or standard by which to pass such a judgment (Johnson,

2009). Following Deede's statement;

“Toleration can be the equivalent to indifference or scepticism. Toleration can be turn into

indifference if one ceases to view a particular behaviour of belief with disapproval, or into

scepticism if one declines to pass any judgement on another’s way of life or beliefs because

one questions the existence of a right or a standard by which to pass such judgment.”

4.3.3 Pluralism is not relativism, but a meeting of commitments.

“Third, pluralism is not relativism, but the encounter of commitments.” Pluralism is a new

paradigm that does not require followers of this pluralism to abandon and reverse their identity

and commitment, for them pluralism is a meeting and gathering of commitments between them.

This means that they assert that they hold differences among themselves and among other

religions, even though they differ in their religions, not in isolation, but in relation to one

another (Eck, 2005). Following Eck's argument in her writing:

“Third, pluralism is not simply relativism, but assume real commitment. It a world of religious

pluralism, commitment are not checked at the door. This is a critical point to see plainly,

because through a cynical intellectual sleight of hand some critics have linked pluralism with

a valueless relativism – an undiscriminating twilight in which “all cats are grey”, all

perspectives equally viable, and as a result, equally uncompelling. In saying that pluralism is

38
not simply relativism, I do not wish side with today’s slippery critics of relativism, such as

Allan Bloom, who stigmatise openness and commitment.”

Based on that statement Eck gives a critique of the cynical intellectual attitude that this belief

is a critical point to see clearly. Eck explains that some critics have linked pluralism with

meaningless relativism by offering a single word of discrimination where "all cats are gray",

all perspectives are equally viable, and as a result it is not equally competitive. Stating that

pluralism is not just relativism, Eck ignores today's sly critics of relativism, such as Allan

Bloom, who link openness and commitment (Eck, 2005).

Relativism like pluralism is also an interpretation of diversity. It is also a word with many

meanings. On the whole, relativism simply means that what the world knows and the truth can

only know through one particular framework. In this regard, the pluralists would agree that

what is called truth is relative to the cultural and historical viewpoints and the referenced

frameworks that have been presented. What always happens is "right for" someone, because

there is always a point of view that is conducive in various ways for example Christians or

Muslims, Americans or Asians, men and women, rich or poor, prosperous farmers or homeless

refugees . This matter of truth and value is relative to the conceptual framework and view of

the pluralist world, and even matters of truth are said to be divinely ordained (Eck, 2005).

This understanding of Relativism can be labelled as a key milestone for a pluralist supporter,

although to some degree, this relative concept according to the common understanding of

pluralists is the interpretation of diversity. It is clear that what this pluralist holds is a relative

truth compared to history (Eck, 2005). They support this relative understanding of religious

and cultural. This can be explained through Eck's confession in her writing:

39
”If I had lived in the fourteenth century, I would likely have held the world to be flat. What I

hold as truth is also culturally and religiously relative. As a Christian, I know that the Muslim

who speaks of justice and human community appeals to the authority of Jesus or the Bible. It

is indisputable that certain “fact” of my childhood learning, such as “Columbus discovered

America”, were accurate only from a European point of view.”

Eck further explains that being a pluralist must have a good grasp of the cognitive and moral

aspects and be well versed in the historical, cultural, and ideological contexts of pluralism even

though pluralism and relativism are closely linked in doctrinal and philosophical terms to these

two types of relativism (Eck, 2005). She stated:

“The first is nihilistic relativism, which denies the very heart of the religious truth. One of the

common strategies for diffusing the challenging of religious and ideological difference is to

insist that there is no ultimate centring value, no one life-compelling truth.”

Nihilistic relativism is the denial of religious truth. One of the common strategies for spreading

religious and ideological differences is to emphasize that there is no central value, no

justification for living (Eck, 2005).

“The second shade of relativism that must clearly be distinguish from pluralism is relativism

that lack of commitment. There are relativists who are committed Jews, Christians, and Hindus

who speaks of commitment to “relative absolutes”, recognising the relatively of those symbols

we hold as “absolute”.”

The second type based on what Eck refers to is that this relativism is singular and primitive.

But this ideology must clearly distinguish between Pluralism and Relativism is a less

committed relativism. There are many Jewish, Christian, and Hindu religious groups around

40
the world who talk about their commitment to "absolute absolutes", but recognize the relative

significance of the so-called "absolute" symbols (Eck, 2005).

Eck explains that relativism as a view in itself is often identified with secularism and does not

favour any religion. Because he thinks that relativists have no power, they are the only people

who have separated their understanding from the faith-based community and suffer from the

spiritual side. Hence, this Relativism becomes problematic when it means a lack of

commitment to a particular community or belief (Eck, 2005).

Eck's words stand behind her argument in support of Pluralism not only relative but also a

commitment to seeking equality, culture, and religion. Despite the fact that this understanding

is trying to find an effective point of reference following their doctrines that have been debated

since time immemorial (Eck, 2005). In fact Eck gives her views in support of a very broad view

of Relativism:

“Pluralism is not, then, the kind of the radical openness to anything and everything that drains

as meaning from particularity. It is, however, radical openness to truth – to God – that seeks

to enlarge understanding through dialogue. Pluralism is the complex and unavoidable

encounter, difficult as it might be, with the multiple religious and cultures that are the very

stuff of our world, some of which may challenge many ground on which we stand.”

4.3.4 Pluralism is just a dialogue between people.

“Fourth, pluralism is based on dialogue.” The language of pluralism is that of exchange and

experience, give and take, analysis and self-analysis. Exchange implies both talking and tuning

in, and that procedure uncovers both basic understandings and genuine contrasts. Exchange

41
doesn't mean everybody at the "table" will concur with each other. Pluralism includes the

responsibility to being at the table with one's duties (Eck, 2005).

In this setting Eck likewise clarifies that severance or exclusivist stubbornness isn't available

to exchange. Despite the fact that the Inclusivist incidentally opened the exchange, it didn't

generally hear the other's understanding. Eck figures the possibility of pluralist truth can be

worked with no reason for discourse and give. Since there is something we have to think about

the two of us that can't be found in some other manner.

Eck clarifies that pluralism goes into a discourse with the expectation that there is an

understanding for truth between their separate strict understandings that will never occur. Or

maybe, the discourse isn't tied in with making an understanding, yet about making a genuine

relationship, regardless of whether it is a kinship dependent on shared comprehension. For

instance, Christians and Muslims may have a concurrence on numerous things, and furthermore

share prophets like Abraham and essential qualities such as equity. Yet, Eck clarifies that an

unmistakable comprehension of contrasts is significant as an approval of the condition (Eck,

2005).

Eck mentioned that the purpose of this dialogue was:

“The languages of dialogue is the two-way language of real encounter and it is for this reason

that dialogue is the very basis of the pluralism. There must be constant communication –

meeting, exchange, traffics, criticism, reflection, reparation, renewal. Without dialogue, the

diversity of religious tradition, of cultures and ethnic groups, becomes an array of isolated

encampments, each with the different flag, meeting only occasionally for formalities or for

battle.”

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Exchange dialects are two-way dialects of genuine experiences. In this way, exchange is the

premise of pluralism. There must be progressing correspondence - gatherings, trades,

exchanges, evaluates, reflections, fixes, changes. Without exchange, the assorted variety of

strict customs, societies and ethnic gatherings, getting segregated, with various banners, met

every so often for conventions or fights (Eck, 2005).

The second reason for the discourse is to all the more likely comprehend one's confidence.

Discourse isn't a discussion between two positions, yet a gathering to discover reality. Eck

contends that Muslims accept that taking and profiting by credits is ethically off-base and that

Christians who are installed in entrepreneur structures have never addressed it. In the event that

Buddhists clarify the internal reality without reference to God and Christians can't envision

religion without God. In view of John Cobb has utilized the expression "shared change" to

portray the manner by which discourse ought to rise above common comprehension to another

degree of shared comprehension (Cobb, 1982 ). All this preference can be clarify by the

statement from Eck:

“The second aim of dialogue is to understand ourselves and our faith more clearly. Dialogue

is not debate between two positions, but a truth-seeking encounter. If Muslim assume that the

taking and giving of the interest on loans is morally wrong and Christians embedded in a

capitalist framework never thought to question the matter, what can we learn from one

another? If Buddhist describe the deepest reality without reference to God and Christians

cannot imagine religiousness without God, what each other learn that is quite new, through

the give-and-take of dialogue? The theologian John Cobb has used the phrase “mutual

transformation” to describe the way in which dialogue necessarily goes to beyond mutual

understanding to a new level of mutual self-understanding.”

43
The third exchange, is that shared understanding and common change are significant, yet on

the planet where we live, the change of our worldwide and nearby social co-agents is significant

(Eck, 2005). In the writing from Eck claim:

“There is the third aim of dialogue. Mutual understanding and mutual transformation are

important, but in the world in which we live, the cooperative transformation of our global and

local cultures is essential.”

This is unquestionably one of the most testing errands within recent memory. Buddhists and

Hindus, Muslims and Jews. Maoris and Christians have moment work to do that must be done

together. As Wilfred Cantwell Smith put it essentially "Our vision and our faithfulness, just as

our air ship, must venture to the far corners of the planet" (Smith, 1991).

4.4 Impact of pluralism ideology’s towards in Islamic faith.

4.4.1 Facilitates foreign ideology to corrupt Islam.

False impressions of the confidence will be the main driver of different belief systems and

misdirecting thoughts that are pervading Islam. With regards to pluralism, it can incorporate

secularism into the Muslim people group. This is on the grounds that pluralism attempts to

isolate the job of magnanimous acts from confidence.

This ideological conflict will be the basis for justifying any means or means to achieve a goal

that is considered good. Therefore, any belief or ideology that a person holds even when it is

contrary to Islamic faith and sharia, does not damage his faith as long as his heart continues to

justify ‘tashdiq’. The terms disbelief and syirik spoken by his tongue are also not considered

detrimental to his faith because his heart still remains with unbelievable faith.
44
Such a comprehension would uncover the numerous essences of Muslim people secured by

Western philosophy and 'ism'. Along these lines, there will be conceived Muslims who are

secularists, humanists, pleasure seekers and others.

Holding fast to this conviction, they forsake the compulsory supplications, aid, fasting of

Ramadan and every single great deed, saying that confidence is in the heart without

understanding that genuine confidence delivers the product of good deeds. At that point these

regular folks resort to different types of abhorrence that are intentionally disallowed without

realizing that legitimizing something that is unlawful, annoying, oppressive and resisting strict

requests and restrictions can prompt fraud and out of Islam. This is intense in light of the fact

that Muslims can be caught in disaffection with the supposition that confidence is restricted to

verbal articulations and support of hearts.

In a hadith narrated by Abu Hurayrah r.a., Prophet S.A.W said:

Translation:

"How are you, O 'Abd Allah bin' Amr, if you live in a midst human contempt. He ('Abd Allah)

said: Why are they so, O Messenger of Allah? The Messenger of Allah (May peace be upon

him) said: Thus their trusts and covenants were broken, and so they became. Then His Majesty

crossed his fingers. Abdullah asked: What do I do for you, O Messenger of Allah? (Say): Know

what is right and what is wrong with you and take care of yourself and leave your public. ”

(Hibban, 1993)

This hadith contains clear flag of the condition of the progress in the most recent days. They

are depicted by the Prophet S.A.W as a class of hooligans, which gets from the importance of

the leftover harm of an article. This happens when Muslims start to disregard the trust and

45
double-cross the understanding so a lot of that the ummah gets confounded and befuddled. It

is as depicted by Prophet S.A.W by intersection his fingers giving the importance of how feeble

the confidence of the individuals is with the goal that it is hard to recognize good and bad,

either with malevolent, confiding in unfairness and spreading bogus news and lies there.

4.4.2 Fragile faith limit

Perhaps the greatest ramifications of strict pluralism is to sanction laws that can crush one's

confidence. It depends on the conviction of any individual who allows the heart and admits

with the tongue, so it is considered to stay an ideal adherent regardless of whether the individual

doesn't play out any sort of deeds of a Muslim, for example, supplication, philanthropy, fasting

and journey. Regardless of whether he did anything incorrectly that could be translated as

revering the symbol and bowing to the sun, he would in any case be viewed as a devotee as

long as he didn't perceive the demonstration on the most fundamental level.

Among the numerous errors of pluralism is the forswearing of Islamic law on the strategy for

deconstructing the law on individuals:

"We judge openly, and to Allah are the hidden things" (Al-Qari, 2001).

One of the case of this strategy is that Allah S.W.T has requested that the individuals who don't

express the Islamic lessons, for example, azan should battle. In a hadith it is clarified as pursues:

“That Prophet S.A.W when fighting against a group, he did not worry about it until dawn, if

He hears the call (dawn) He will dodge (war), if He does not hear the call, He will fight after

dawn prayer… ” (Al-Bukhari, 1987).

46
In light of this strategy, the companions of r.a.h. after the passing of Prophet S.A.W has battled

against the individuals who won't pay zakat since zakat is one of the most noticeable Islamic

lessons. They battle against this gathering as they battle against the unbelievers. So also, the

companions of r.a.h. have conceded to betrayal the individuals who left the supplications.

In view of this technique, the companions of r.a.h. after the passing of His Majesty S.A.W has

battled against the individuals who will not pay zakat since zakat is one of the most

unmistakable Islamic lessons. They battle against this gathering as they battle against the

unbelievers. Also, the companions of r.a.h. have conceded to treachery the individuals who left

the petitions.

Taking everything into account, the act of mistrust in the individuals who do things that are

unmitigated preposterous except if totally distrusting, is a law set up by the Qur'an and al-

Sunnah and consented to by the allies of r.a.h. Faith is described by the Quran as fertile ground.

Whereas disbelief and greed is a barren land. On this fertile land is the birth of a strong and

stable civilization to achieve happiness in the world and in the hereafter provided it is built on

faith, piety and good deeds (Amrullah, 1984)

Monotheism or called as ‘Tauhid’ is Suffer God just in venerate and not connect with Him.

Also, this is the instructing of all the Messenger of Allah. Despite the fact that monotheism is

an establishment whereupon all lessons are based, at that point if this rule doesn't exist, the

deeds of deeds become futile and untrustworthy, in light of the fact that it isn't legitimate for a

monotheistic love (BASRI, 2010)

47
4.4.3 Islam only meaningless beliefs.

Understanding pluralism can be the main driver of Islamic religion that spreads numerous parts

of human life. Thus, Islam will turn into a religion of confidence alone. Just by having

confidence in the heart and recounting two sections of the admission, he is viewed as an ideal

devotee. This understanding prompted the strict truth brought by the witnesses, the message of

the sacred writings and the conflict occurring between the adherents and the ‘kuffar’ has no

importance at all. This is on the grounds that pluralism doesn't advocate the idea of "self-give

up" as exemplified in the significance of Islam itself however rather acknowledges the

expression of ‘shahadah’ as an appraisal of one's ideal confidence.

The idea of love additionally has no significance. This is on the grounds that irjā 'is just a matter

of affirmation of the heart and tongue while love incorporates different practices that symbolize

submission, quietude and human acquiescence as workers of God S.W.T. Supplications of

petition, zakat, fasting and journey are for the most part mandatory supplications that every

hireling must perform to demonstrate their confidence in Allah S.W.T. It is their point and

reason in this world. Allah S.W.T's words in surah al-Dhariyyat refrain 56:

Translation:

"And (remember) I did not create jinn and man except that they worshiped and worshiped me."

Appears to be in line with the hadith of the Prophet S.A.W which shows that in the last days,

Islam was no longer a religion, only a religion in its name. It is based on the following hadith:

Translation:

48
“From 'Ali bin Abi Talib r.a. says: Allah's Messenger (may peace and blessings be upon him)

said: "It is almost impossible for a man in Islam to remain unnamed except his name, not the

Qur'an except his writings ..." (Al-Bayhaqi, 1410H).

In another hadith, it is portrayed that in the most recent days Islamic law will be relinquished

by Muslims. It starts with the Shari'a identified with the issues of the state organization and

closures with a supplication. Rasulullah S.A.W says in his hadith that it peruses:

Translation:

“From Abi Umamah al-Bahili, from the Prophet S.A.W has said: Islamic bonds will be broken

one by one, every time one bond is broken, people will cling to the next. The first act is

government and finally prayer”. (Hanbal)

As far as sharia and ethics as it has been clarified by the creators in the past sub-area,

demonstrating its impact on the halal and illegal energy about halal. For instance, the

requirement of Islamic law dependent on law and law is contested on the grounds that it is said

to be in opposition to human rights and numerous different reasons. Though the craftsman is

hesitant to scrutinize any individual who condemns and criticizes the ethics of the individuals

who disregard the law and the law by working expertly looking for sustenance. This shows

how softly they think about the guidelines of law and of life. It's as indicated by the hadith of

the Prophet S.A.W with respect to end-time disciples:

Translation:

Abu Hurayrah r.a., he said, Allah's Messenger (may peace be upon him) said: "One day a man

will come, a man does not care where he gets his property, from lawful or illegal" (Al-Nasa’i,

1986).

49
In view of these hadiths, it is justifiable that the wonder of pluralism will turn into an across

the board marvel toward the finish of time until Muslims never again consider the To be statute

as the essential for deciding the estimation of their religion and their confidence in Allah S.W.T.

Rather confidence will stay in the heart alone and become a religion of strict confidence without

Shari'a and law.

Translation:

"Say: My prayer and my worship, my life and my death is only for the Lord God who preserves

and administers it"

Surah al-An'ām (6): 162.

As indicated by Ibn al-Jawzi, "and my life" in this refrain implies as long as I can remember in

dutifulness to Allah Almighty. It is thusly a commitment for a Muslim to obey Shariah and to

comply with the order of Allah Almighty in all parts of his life including political, social and

monetary. It is outstanding that political, social and financial issues are a piece of the Shariah

law including human corruption. In the event that the sharia law is dismissed, it implies Islam

will just harp on the heart and the lips alone (al-Jawzi, 1404h).

4.5 Conclusion.

The result of the presentation of findings in this chapter's path. It can be concluded that the

division of the three aspects and angles, namely history, features, and effects, is a chapter that

fulfils the objectives and questions that have arisen in chapter one.

50
 Chapter Five.

Discussion, Conclusion, Recommendation.

5.1 Introduction

In chapter five there are 3 sections on discussion, conclusions and suggestions. This study also

draws on several scholarly discourses and references to discuss the results of the analyses that

are further analysed and from a more detailed point of view based on the findings analysed in

chapter four. There are several debates in this section and draw some conclusions from the

authors of previous studies. And in this section gives a comprehensive summary from the first

chapter to the last chapter. And in addition, this study also provides some suggestions for future

researchers to address the obstruction of the present study.

5.2 Discussion.

A lecture and discussion by Anis Malik Thoha presented at the symposium of the Discourse

on Religious Pluralism and its Implications for the Muslim Community. Thoha summarized

the weaknesses of Eck's argument (Thoha, 2011). To purify the Eck statement in her second

point that: pluralism is not just tolerance, which means pluralism is not just tolerance. 21st

Century” at the MAAS International Conference on Religious Pluralism in Democratic

Societies, in Kuala Lumpur, Malaysia, August 20-21, 2002 (Eck D. L., 2016). Further it says

in its keynote address:

"I would propose that pluralism goes beyond mere tolerance to the active attempt to understand

the other ... Although tolerance is no doubt a step forward from intolerance, it does not require
51
new neighbours to know anything about one another. Tolerance comes from a position of

strength. I can tolerate many minorities if I am in power, but if I myself am a member of a small

minority, what does tolerance mean? ... a truly pluralist society will need to move beyond

tolerance toward constructive understanding ... Tolerance can create a climate of restraint,

but not a climate of understanding. Tolerance is far too fragile a foundation for a religiously

complex society, and in the world in which we live today, our ignorance of one another will be

increasingly costly. ”

So it is very clear what is meant by pluralism by true pluralists. They do not deny the

importance of tolerance. There is no question that tolerance is important, Eck said in his other

paper (From Diversity to Pluralism), but soon after that he added: but tolerance by itself may

be a deceptive virtue (but tolerance itself may be a deceptive kindness / kindness). This skewed

view of tolerance has actually begun to be sung by pluralist thinkers since the 60s in the past

20th century.

Albert Dondeyne, in his book, Faith and the World, published in Dublin by Gill and Son in

1963, wrote:

“Let us note that was what was called tolerance would be considered today as the expression

of systematic intolerance. In other words, tolerance was then almost synonymous with

moderate intolerance. (Let us note that what used to be called tolerance, has now been

considered an expression of intolerance that is systematic. In other terms, tolerance is thus

almost synonymous with moderate intolerance).” (Dondeyne, 1963)

Even before Arnold Toynbee, a prominent British historian, in his book, An Historian's

Approach to Religion, published in London by Oxford University Press, in 1956, had warned

52
that "tolerance would not have a positive meaning," even "imperfect" and intrinsic, unless its

manifestations turn to love (Toynbee, 1956).

What needs to be underlined here is that for true pluralists, Pluralism in general and Religious

Pluralism in particular are not mere tolerance, as is plural (misunderstood) understood by

pluralist pentacles. Pluralism emphasizes more on ‘equality’ or ‘equality’ (equality) in

everything, including "religion". Every believer must look the same in all religions and

adherents. By this means, this view will ultimately undermine the concept of the belief in 'kufr',

'tawhid-syirik', which is very central in Islam specifically. And in general, this doctrine will

displace and bury the absolute and exclusive beliefs that are available in the world's major

religions. In other words, as asserted by researchers / religious experts from various religious

backgrounds, the danger of the doctrine of religious pluralism does not only threaten certain

religions, Christianity or Islam, simply but includes all religions.

While the third point, "Pluralism is not relativism, but the encounter of commitments," the

author frankly feels failed to be able to understand it well. This point has actually also been

argued in advance by John Hick, one of messenger or ‘nabi’ pluralism, in his book The

Rainbow of Faiths, to respond to the accusations of relativism of the teachings of his religious

pluralism raised by his critics (Hick, 1995). But unfortunately this response feels bland.

Likewise Eck's statement, although he later tried to provide an explanation that: The new

paradigm of pluralism does not require us to leave our identities and our commitments behind,

for pluralism is the encounter of commitments, but this point is even more blurred or even

boisterous and bloated with the first point.

Because, for a religious person (whatever his religion), his identity and commitment lies in "the

faith in the singular and absolute truth of his religion". In interacting or meeting (encounter),

53
or building relationships, with adherents of other religions, it will always be committed to the

principles of his earlier beliefs and will never compromise or improve it. But the question that

arises then is, at the level of belief, is it possible that someone committed to upholding his

absolute beliefs, will be able to acknowledge / accept the truths of other religions? Or in other

words, is it possible that someone who is committed to upholding his absolute beliefs will be

able to acknowledge / accept that "all religions are valid and authentic", as taught by, for

example, John Hick (Hick, 2004).

So based on Dr Anis's argument, he came up with the concept and definition of pluralism. Dr

Anis said:

“ I think (which many researchers / writers think like me) that "pluralism = relativism",

because the conclusion that "all religions are the same, valid and authentic" is impossible or

impossible to be reached without the precedence of relitiation process and the reduction of

religions Indeed, from the very beginning the concept / understanding / teachings of Religious

Pluralism have clearly clashed with common sense and logic, so any argument developed to

support it will further add to and clarify its confusion.”

From this brief description it can be summarized that religious pluralism is actually the

teachings of democracy in religion be which focuses more on the values and principles of

democracy itself. Because in ‘nasab’, religious pluralism is a legitimate child born from the

womb of democracy. By means of it, genealogically this religious pluralism automatically and

inevitably inherits the character and character of democracy; among them the most obvious

and prominent are;

“1. Equality or equality. The teaching of religious pluralism teaches all religions to be equal

and equal, there is no best and no worst.

54
2. Liberalism or freedom. The teachings of religious pluralism teach the right to freedom of

religion, in the sense of the entry and exit of religion. Today one can become Muslim, tomorrow

become a Christian, tomorrow the day after tomorrow become a Hindu, and so on.

3. Relativism. Actually this is the implication of the two previous characters. The teachings of

religious pluralism teach relative religious truths.

4. Reductionism. To arrive at equality or equality, the teachings of religious pluralism have

reduced the identity or identity of religions into smaller and smaller entities, namely as private

affairs. In other words religious pluralism is secular in character.

5. Exclusivism. Many people who fail to identify and understand the nature or characteristics

of this one. This is because so far the teachings of religious pluralism have been offered as

anti-exclusivism. He often presents himself as teachings that appear friendly and respect the

difference (the otherness) and uphold freedom. But in essence, he actually has robbed the

freedom of the other party and trampled and suppressed differences, if he declared himself and

cloned as a giver of interpretation / theory / teachings about pluralism / diversity / diversity of

religions that is absolutely true, i.e., that all religions are the same. So in fact he has robbed

and stripped the religions of their respective absolute truth groups to be owned and

monopolized exclusively by himself.” (Thoha, 2011)

5.3 Conclusion.

Based on the findings of this study on pluralism, this is a foreign ideological attack. Pluralism

is a rule of God that never changes, so this cannot be overlooked. Humans are created in the

country and in many ways they work together. Therefore, ideologies like pluralism need to be

55
positive and work as best they can. It can be concluded that the advent of ideologies originating

in the West without filters can negatively affect the faith of Muslims. , hedonists and others.

According to the results of rational and contextual interpretation of pluralism is an Islamic

liberal on issues of belief in Islam. In light of this trend, the reinterpretation of several aspects

of Islam including politics, democracy, freedom of thought, women and minority issues and

issues of faith is very important and urgent to create a sense of peace and true peace among

people of various religions such as in Malaysia.

Pluralism, among other things, shows that all religions are true and good. Religious diversity

is the diversity of ways in which Pluralism, among others, shows that all religions are true and

good. Religious diversity is like the diversity of paths that all come together. Based on its

meaning, implications, and implications for Islam, religious pluralism is not a principle of

tolerance because the doctrine taught is the relativity of religious truth. The liberal ideology is

said to be different from the doctrine found in religious pluralism that holds all religions true

and valid.

In addition to being the antithesis of the phenomenon of fundamentalism and terrorism that is

triggered in the name of religion. Thus liberal interpretations say that it is capable of promoting

Islam as a rational and modern religion and in line with the changing times that have allowed

the formation of a modern Western Islamic liberal society. However, liberal interpretations

often deviate from the true roots of Islam that have led to controversy among Muslims

themselves, though they may be well received by Westerners.

Lastly, the attempt to justify the pluralism of the Qur'anic religion by supporters of pluralism,

especially in Indonesia, shows a deconstructive attempt at the meaning of the Qur'an to conform

to the idea of pluralism. This certainly reinforces that what is being read is an attempt at
56
relativity of Islamic truth, not tolerance. If Islam and other religions are truth and validity, then

we don't need tolerance, because true tolerance is about accepting genuine disagreement, rather

than looking for a point that basically touches on aspects of theology that cannot be offered.

Modern times see religion as a focus. world society when religion is associated with radical,

violent and militant activities on the one hand, while the other is ignorance, bigotry and

backwardness of the people.

5.4 Recommendation.

In summary, having been researched and analysed, this study concludes that the phenomenon

of pluralism has been embedded in the thinking of Muslims in Malaysia at the time this. This

can be seen through the three aspects that the author has presented, namely the aspects of faith,

sharia and morality. There are, therefore, several suggestions as a solution to the findings in

this study. The suggestions are as follows:

1. Studies have found that the lack of understanding of the definition of faith is a major factor

shaping the phenomena of pluralism in contemporary Islamic life, either from the creed, sharia

or morality, thus it is the responsibility of religious groups either within the government or

outside the government to provide insights true to the definition of faith in accordance with the

teachings of Ahl al-Sunnah wa al-Jama'ah.

2. The study also found, phenomenon pluralism 'which occurs is a result of the negligence and

carelessness of the Muslim community in Malaysia animates appreciation of the faith that has

ever existed in history and culture as well as the implementation of Islamic law in Malaya,

thereby recommended that subjects relating to faith not is taught theoretically instead of being

57
associated with historical aspects so that the effect of faith in shaping the identity and

personality of the Malays in the past can be appreciated by a new generation.

3. The study also found that inconsistencies in the implementation of Islamic values in

government administration were among the reasons for spreading the phenomenon of pluralism

in society. Therefore, it is recommended that all ministries and government agencies be

independent of religious agencies, making the values of faith a core component of the Key

Performance Indicator in policy and program implementation.

58
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