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Cover -- Title -- Copyright -- Contents -- Foreword -- Introduction -- Chapter 1: Hate Crimes Around the World -- 1: Most Countries Still Fall Short in Fighting Hate Crimes -- 2: In the United Kingdom, the Government Takes Measures Against Hate Crimes -- 3: In South Africa, Xenophobic Violence Results from Competition for Resources -- 4: In the United States, Hate Crime Statistics Tell a Story of Their Own -- 5: In America, Negative Attitudes Toward Muslim Americans Post- 9/11 Are Varied -- 6: In the United States, One County Claims Hate Crimes Go Unreported -- Periodical and Internet Sources Bibliography -- Chapter 2: The Roots of Hate Crimes -- 1: Religious Intolerance Stems from the Rise of Monotheism -- 2: The Ku Klux Klan's Reign of Hate-based Terror in the United States -- 3: Ethnicity Is the Primary Motivation for Hate Crimes -- 4: In South Africa, the United States Provides a Model for Hate Crime Laws -- 5: Accurate Reporting Is a Key to Understanding Hate Crimes -- Periodical and Internet Sources Bibliography -- Chapter 3: Hate Crimes and US Law -- 1: We Will Not Tolerate Crimes Fueled by Hate -- 2: Who Monitors Hate Crime Legislation: The Federal Government or the State? -- 3: The Boy Scouts of America Are Legally Allowed to Discriminate -- 4: Hate Crime Laws Can Play a Vital Role in Preventing Crimes -- 5: Communities Benefit from State Hate Crime Laws -- Periodical and Internet Sources Bibliography -- Chapter 4: Preventing Hate Crimes -- 1: Comprehensive Training Is Required to Combat Hate Crimes -- 2: Non-Governmental Organizations Can Target Hate Speech -- 3: Oppose Hate Speech Online Without Legitimizing It -- 4: Online Hate Sites Pose a Significant Threat to Today's Youth -- 5: Laws Against Internet Hate Speech Are Insufficient -- Periodical and Internet Sources Bibliography -- For Further Discussion -- Organizations to Contact.

Cover -- Table of contents -- Preface -- INTRODUCTION -- Chapter 1. Doing justice to responsibility: The primordial political nature of Levinas' philosophy -- 1 Orientation: Levinas as political philosopher -- 2 "There are always at least three...": Urgency and primacy of the political relation -- 2.1 The constitution of political meaning -- 2.2 Politics: the indispensable translation of the Saying to the Said -- 3 Clarifications on the title -- PART 1. ETHICS AFTER THE COLONIES: THE GLOBAL SCOPE OF LEVINAS' POLITICAL THOUGHT -- Chapter 2. Ethnography, atheism, decolonisation -- 1 Lucien Lévy-Bruhl, or the use of ethnography for ontology and politics -- 1.1 "To be is to participate" -- 1.2 Heidegger, nostalgia, cruelty and the eclipse of monotheism -- 1.3 Ethnography, ontology and socio-political criticism -- 2 Claude Lévi-Strauss, decolonisation and indifference -- 3 Conclusion: the politics of Levinas' philosophy of alterity -- Chapter 3. The range of the political: Decolonisation as a case in point -- 1 From situated thought to global consequences -- 2 Decolonisation, colonisation: figures of the global -- 3 For a globalised world -- PART 2. LEVINAS' POST-ANTI-HUMANIST HUMANISM AND AFTER -- Chapter 4. Humanism and anti-humanism in Levinas' reflection on Jewish education -- 1 "For a Hebraic humanism" -- 2 "Anti-humanism and education" -- 3 Universalism and authority: an uncertain conclusion -- 4 Changing of the guards: Talmudic humanism and a philosophical post-anti-humanist humanism -- Chapter 5. Levinas' post-anti-humanist humanism: Humanism of the other -- 1 First attempts at a political and ontological formulation of the problem -- 2 The crisis of humanism -- 2.1 End of the subject -- 2.2 Questioning the rationality of the animal rationale -- 2.3 Cultural relativity or the death of God -- 3 Humanism and ethicity.

Intro -- Half Title page -- Title page -- Copyright page -- Introduction -- Unit One: The Ancient World -- Chapter 1: Biology and World History -- Climate -- The Geography of Cultivation -- The Domestication of Animals -- Urban Development -- The Nomads -- Disease History -- Suggested Reading -- Chapter 2: Mesopotamia -- A Temple Economy -- The Causes of Trade -- Kings, War, and Ecocide -- The Art of Writing and Hammurabi's Code -- The General Matrix of Civilization -- The Dawn of Religion: Creation Myths -- Iron and Mesopotamia -- The Hebrews -- The Emergence of Monotheism -- Suggested Reading -- Chapter 3: Pre-Islamic Africa -- Egypt, the Gift of the Nile -- The Archaic Period (3100-2700 BCE) and the Pyramid Age of the Old Kingdom (ca. 2700-2200 BCE) -- The First Intermediate Period (ca. 2200-2000 BCE) and the Middle Kingdom (2000-1786 BCE) -- The Hyksos, the Second Intermediate Period (ca. 1786-1575 BCE), and the New Kingdom (ca. 1575-1050 BCE) -- Egypt and the Iron Age -- Nilotic Africa -- Sub-Saharan Africa -- Iron -- Suggested Reading -- Chapter 4: India -- Iron, Rice, and India -- Indian Religions -- Religious Opposition -- The Maturation of India's Faiths -- Suggested Reading -- Chapter 5: China -- The Land and the People -- Mythological China -- The Bronze Age: The Xia, Shang, and Zhou Dynasties -- The Iron Age: Economic, Military, and Commercial Revolutions -- The Golden Age of Classical Chinese Philosophy -- China's First Empire: The Qin and Han Dynasties -- Centers of Power within and beyond the Han Empire -- Suggested Reading -- Chapter 6: The Nomads' Trade -- The First Wave of Mass Migrations: The Wheel, the Chariot, and Nomads -- A Second Wave of Migrations: The Iron Age -- Cavalry: The Third Wave of Migrations -- Suggested Reading -- Chapter 7: Greece -- Network Cities and the Special Case of Athens.

The traditional market is a market that is identical to a market that has experienced a steady decline, resulting in a market that has an impact on unfair competition, lack of legal protection, congestion, the market looks dirty and, and is prone to accidents that occur. Therefore, Islamic business ethics plays a very important role in regulating the behavior of traders. The formulation of the problem in this research is first, the behavior of traditional market participants in the problem in the market on 17 August Pamekasan?. Second, how are the government's efforts in responding to the behavior of traditional market players in guarding the market on 17 August Pamekasan?. Third, what is the perspective of Islamic business ethics on the behavior of traditional market traders in guarding the market on 17 August Pamekasan? This study uses an approach with a descriptive type of research. Sources of data obtained through interviews, observation, and documentation. Checking the validity of the data using persistence, reference materials and additional observations. The results of the study show that, First: The behavior of traditional market participants in the August 17 market in maintaining still lacks care, often violates and is stubborn, Second: The government's efforts in responding to the behavior of market traders on August 17 have been good but in practice it is still lacking, third: According to an ethical perspective Islam on the behavior of traditional market participants in guarding the market on August 17, Pamekasan in terms of the principle of monotheism, the principle of balance (justice/equilibrium), the principle of free will (ikhtiar/free will), the principle of responsibility (responsibility) and the principle of responsibility (Ihsan) are still not yet fully implemented by traders.

Perception is the process of one's interpretation of the environment, in this case the perception of Islamic banking. The purpose of this study was to determine how the perception of guest lecturers of Islamc Banking Study of Economic and Islamic Business UIN SU towards Islamic Banking. The method used is a qualitative method. The data uses are questionnaire and interview data. The results of study present data that 73,33% agree with the principles of Islamic banking. That is they have a good perception of the principles of Islamic banking, namely; Islamic banks are banks based on monotheism, guided by the Qur'an and hadith. Islamic Banks are banks that are free from usury, maysir and gharar. Sharia Banking in its business activities is based on sharia principles, economic democracy and prudential principles. 43% stated neutral on islamic bank operation. It means that the informants were still hesitant about the operations of islamic banks, because according to them islamic banks were still unable to operate in accordance with islamic principles, did not provide a large profit share to their customers, their products were difficult to access and the amount of administrative costs. 44% of informants agreed with the objectives of islamic banking. That is, informan have a good perception ofthe objectives of islamic banks, namely for the benefit. Islamic banks prioritize justice and togetherness for all their customers, islamic banks also contribute to reducing poverty through financing products. If seen from the aspect of general perception regarding the existance of islamic banks, islamic bank services, convenience and security in transactions, it can be concluded that 70% of informants have a good perception of islamic banks. The decicion of the informant in choosing an islamic bank, amounting to 70%.

This article links the theory of social structuring and the SNA (Social Network Analysis). We understand the emergence of religious networks as a more general process of social structuring. In the processes of structuring social networks, the connections are no longer random and become hierarchical and preferential links. Social structuring is associated with the models of random networks (ER); the greater or lesser degree of structuring, is a greater or lesser degree of randomness in the structuring of social ties. The concepts of real and potential connections are addressed, and ARS models are applied to the characterization of monotheism and polytheism. The nature of religious ties and normative networks is specified. Isomorphism of social structuring in politics and religion, and inter-religious conflict, are addressed. ; En este artículo se vincula teoría de la estructuración social y el ARS (Análisis de Redes Sociales). El surgimiento de redes religiosas podría entenderse como un proceso más general de estructuración social. En los procesos de estructuración de redes sociales las conexiones dejan de ser aleatorias y se convierten en acoples jerarquizados y preferenciales. Se asocian los temas de estructuración social a los modelos de redes aleatorias (ER); el mayor o menor grado de estructuración sería la contracara de un mayor o menor grado de aleatoreidad en la estructuración de lazos sociales. Se abordan los conceptos de conexiones reales y potenciales, y se aplican modelos ARS a la caracterización del monoteísmo y del politeísmo. Luego se especifica la naturaleza de los vínculos religiosos y de las redes normativas. Se aborda el isomorfismo en la estructuración social en la política y la religión, y el conflicto interreligioso.

Kajian ini bertujuan mengurai perdebatan yang terjadi antara agama dan negara, dimana setiap agama mempunyai sikap yang berbeda dalam hubungan antara agama dan negara tersebut. Metode kajian dilakukan melalui studi pustaka atas penelitian yang berkaitan dengan persoalan tersebut. Melalui perspektif politik David Easton dan politik Islam kontemporer, secara garis besar terdapat dua arah dalam memandang agama Islam dan Negara Indonesia. Pertama, Islam merupakan agama yang monoteistik dan mencakup segala aspek kehidupan dan dalam rangka mengimplementasikan ajaran tersebut secara utuh, maka berdirinya negara Islam merupakan suatu keharusan. Kedua, Islam dan Indonesia sudah berkait dalam suatu prinsip dasar berbangsa dan bernegara yaitu Pancasila, bahkan jika dicermati sila satu Pancasila "Ketuhanan Yang Maha Esa", sila tersebut mengisyaratkan monoteistik. Dan apabila dibandingkan dengan agama lain konsep ketuhanan dalam agama Islam menganut kepercayaan kepada satu Tuhan (monoteis). --- This study aims to parse debate between religion and state, where each religion has a different attitude in the relationship between religion and the state. The method of the study carried out through a literature study on research related to the issue. Through David Easton's political perspective and contemporary Islamic politics, there are broadly two directions in viewing Islam and the Indonesian State. First, Islam is a monotheistic religion and encompasses all aspects of life, and in order to implement the teachings in full, the establishment of an Islamic state is a must. Secondly, Islam and Indonesia have been linked in a fundamental principle of nationhood and state, namely Pancasila, even if observed by the precepts of one Pancasila "Godhead of the Almighty", the precepts imply monotheism. And when compared to other religions, the concept of God in Islam embraces the belief in one God (monotheist).

Allah created human beings with religious instincts, namely the religion of monotheism (Islam). The Koran claims that the religious teachings it introduces are compatible with all humans. Islam as a truth, then Islam must be spread throughout the world and this is the responsibility of every human being on this earth as a caliph. Every Muslim, of course, has an obligation to propagate the da'wah of Islam, even though they experience various kinds of obstacles and obstacles. This certainly applies to Muslims who are in Australia with a Muslim population in Australia currently around one million people. With this quantity of Muslim citizens in Australia, Islamic da'wah is needed to transfer the spread of the values of Islamic da'wah to all Muslims. One way is by establishing Islamic-based educational institutions. At present, the Islamic Council in Australia is intensively building educational facilities based on Islamic education, with the aim of making it easier for them to transfer Islamic knowledge to the Islamic community in Australia. Spreading Islamic da'wah in the current era is full of challenges, especially spreading Islamic da'wah in Muslim minority countries such as Australia. Australia is a country that has a broad geographical position, and upholds the values of freedom, in that case the Australian government guarantees plurality. In the midst of Australia's position that promotes freedom, Islam must be able to place itself in the midst of society and also practice the teachings of Islam in a pluralistic society. Australia has approximately 100 beliefs/religions, with Islam as a minority religion, so the challenge of Islamic da'wah is to keep on doing good communication and living side by side with the differences.Keywords: Community, Da'wah and Muslim.

The main concern of Islamic economics is on how human effort to improve the welfare of material which will simultaneously increase their spiritual welfare. Because the spiritual must be present along with the target material, it needs the main support means, namely morality ekonomi.Fondasi Islamic economic actors consists of five universal values, among others, monotheism, in the design of the economic base of Islam, meaning the monotheistic god so true owner of the entire existing in the universe and the gods did not create anything in vain, and man was created to worship. Adil is defined as oppressing and oppressed, the fair is put things in place. The implication of this value is that economic agents are not allowed to pursue personal gain when it harms others or damaging nature. Nubuwwah the main qualities that should be followed generally by humans, in particular by economic actors and businesses as exemplified by the Prophet Muhammad by nature siddiq, trust, fathanah and sermons in running the business enterprise, the next caliphate In Islam, the government plays the role of small, but very important in the economy. Its main role is to ensure the economy to run in accordance with sharia, and to ensure that no violation of the rights of man, the latter is Ma'ad (result) The implications of this value in the economic life and business. motivate businesses to make a profit. Profit world and the hereafter profit thus the concept of profit gain legitimacy in Islam. Fifth universal value of the economic foundations of Islam or Islamic economic foundation, the basis for the inspiration to formulate theories and propositions of Islamic economics. Keywords: Design, Universal Basic Values and Islamic Economics.

Introduction. The analysis of new religious movements (NRMs), identification of the defects in the religious typology and classification of native faith as "neo-religion" are conducted by the author. The research shows the diversity of the followers purposes' of traditional and new religious movements and their ideological systems (national – international), reveals the opposites of these religions in terms of the world and God/Gods (natural – artificial; mythological – historical, polytheism – monotheism, immanence – transcendence), etc., which enabled the author to find out the criteria for religious classifications. Purpose. The purpose of the article is to clear up the basic principles of theology, ideals, and ideologies of New Age and native faith of the Slavs, to determine their fundamental opposition. It's logically motivated the fallacy of classification the native faith to "neo-paganism" as a segment of NRMs. Results. It is concluded that native faith was and still is a traditional autochthonous natural religion of the Ukrainians, which has long existed in hidden forms in parallel with the official Christianity. Only in a democratic society it has been given the possibility of its revival as officially recognized ethno-religious (national) confession. On the example of the creation of NRM, the author states the use of the methods of manipulation with human consciousness that have the features of "religious weapons" as one of the tools of information war. Originality and conclusion. There is an urgent need for state's awareness of the fact of total world informational war to create its own self-protective philosophy of antiglobalism. So in this philosophy a significant importance will be given to scientific developments of native faith and ideology of national self-preservation to prevent the foreign intervention in autochthonous spiritual culture.

Religionen neigen offensichtlich zur Gewalt. Im Blick auf die aktuelle politische Situation und auf Jan Assmanns These, der Monotheismus sei durch seinen Wahrheitsanspruch besonders gewaltanfällig, untersucht dieser Beitrag das Verhältnis von Religion und Gewalt näher. Zunächst wird mit Hilfe von Luhmanns Machttheorie verdeutlicht, wie religiöse Überzeugungen Gewalt fördern und legitimieren können. Daraufhin werden die notwendigen Voraussetzungen einer gewaltbereiten Religiosität aufgedeckt: (1) die Überzeugung, den Willen Gottes genau zu kennen; (2) die Vorstellung, Gott setze seinen Willen gewaltsam durch; (3) der Anspruch, im Namen dieses Gottes Gewalt anwenden zu müssen. Diesem Verständnis werden Glaubensüberzeugungen gegenübergestellt, die vom Gewaltverzicht und der Barmherzigkeit Gottes ausgehen. Das abschließende Kapitel stellt die Frage, wie sich die religiös begründete Ablehnung religiöser Gewalt durchsetzen kann, obwohl der Diskurs über den rechten Glauben in den Religionen selbst unter Einsatz von Macht und Gewalt geführt wird.It appears that religion tends to violence. Current political conflicts and Jan Assmann's theory about the link between monotheism and violence seem to confirm this thesis. Against this background, my contribution is looking for the exact relationship between religion and violence. Utilizing Luhmann's theory of power, I show how religious beliefs can change the distribution of power in real conflicts. These beliefs are themselves able to promote and to legitimate violence. Furthermore, I discuss the theological preconditions of a religious willingness to accept the use of violence. These are: (1) the conviction to know God's will precisely; (2) the belief that God implements his will by violence; (3) the idea that believers are allowed and obliged to use violence in the name of God. But there are contradictingconcepts of God within all the monotheistic religions. Here, mercy is the most important attribute of God, which is why God renounces his power and might. To overcome the violent forms of religion, we need to change the concept of a violent God. Finally, in the last chapter, I look for strategiesfor implementing the concept of a non‐violent God given that religious institutions themselves foster religious violence.

A term often heard, read or discourse is "Baldatun Thoyibatun warobbun Ghofur" in Indonesian terms defined as a good country God forgave, or in Javanese philosophy "gemah ripah loh jinawi". The above phrase is the term that has been built by the Qur'an as hudan (guidance) for those who are devoted. The concept of the State above is very often an interesting discourse but in the level of reality has not been able to answer various problems in this country In the process of social transformation, Baldatun Thoyibatun warobbun Ghofur is as the final destination, the birth of a society full of peace, prosperity and justice, a perfect spiritual or material society. Specifically, the process of Islamic social transformation is the existence of a da'wah movement that continues to strive for change, from the darkness of life (al-Dzulumat) to a radiant life (al Nur), from ignorance to Islam. A question arises whether this desirable country has been seen? and whether the current da'wah has not been able to give birth to it? of the two questions arise several problems; If the country of desire has been born what it looks like? If the da'wah has not been able to realize the country of desires, what is the problem? The above questions should be examined, for "baldatun Thoyibatun warobbun Ghofur is a necessity. The method used in studying this problem is the library study (library research) which prioritizes the review of the sources, then analyzed the texts to produce conclusions. This study can be concluded that the Baldatun thoyibatun warabbun ghofur state is a prosperous country in every field, because it is based on the basis of monotheism. Both the social, cultural, political, economic, educational and human rights fields. In realizing the form of the State requires a stage which should be noticed by the actors of change, as the Prophet (s) made a change. These changes can be made by making internal and external changes. ; A term often heard, read or discourse is "Baldatun Thoyibatun warobbun Ghofur" in Indonesian terms defined as a good country God forgave, or in Javanese philosophy "gemah ripah loh jinawi". The above phrase is the term that has been built by the Qur'an as hudan (guidance) for those who are devoted. The concept of the State above is very often an interesting discourse but in the level of reality has not been able to answer various problems in this country In the process of social transformation, Baldatun Thoyibatun warobbun Ghofur is as the final destination, the birth of a society full of peace, prosperity and justice, a perfect spiritual or material society. Specifically, the process of Islamic social transformation is the existence of a da'wah movement that continues to strive for change, from the darkness of life (al-Dzulumat) to a radiant life (al Nur), from ignorance to Islam. A question arises whether this desirable country has been seen? and whether the current da'wah has not been able to give birth to it? of the two questions arise several problems; If the country of desire has been born what it looks like? If the da'wah has not been able to realize the country of desires, what is the problem? The above questions should be examined, for "baldatun Thoyibatun warobbun Ghofur is a necessity. The method used in studying this problem is the library study (library research) which prioritizes the review of the sources, then analyzed the texts to produce conclusions. This study can be concluded that the Baldatun thoyibatun warabbun ghofur state is a prosperous country in every field, because it is based on the basis of monotheism. Both the social, cultural, political, economic, educational and human rights fields. In realizing the form of the State requires a stage which should be noticed by the actors of change, as the Prophet (s) made a change. These changes can be made by making internal and external changes.

This study examines the role of political and religious figures in spreading and penetrating Islamic teachings into society in Indonesia. Using Harold D Lasswell's communication theory, this research focuses on studying the role of Sangaji and Tuan Guru in Bima Regency, West Nusa Tenggara Province, as the research location. Bima was chosen as the research location because this area is an area of harmonious collaboration between political elitists and ulama. Thus, this research is a qualitative field study. Data were obtained through observation, interviews, and documentation and enriched with literature studies relevant to the research theme. Sangaji is a sultan or king who is charismatic, highly spiritual, and respected by the Bima people. Meanwhile, Tuan Guru (Javanese: Kyai, Makassar: Anre Gurutta) is an Islamic religious leader with broad religious knowledge and good character. The results showed that several Sangaji and Tuan Guru had succeeded in disseminating Islamic teachings in the Bima community through the da'wah movement, writings, and the construction of mosques and Islamic educational institutions. In the field of writing, they produce the book of monotheism (the book "Nur al-Mubiin fi i'tiqadi sentence syahadatain"}, the book of interpretation, hadith, fiqhi (Ar-Risalah Al-Aminiyah, (Introduction to the Science of Hadith and the Science of Fiqh), and history books. The da'wah media used in launching the dissemination of Islamic teachings are delivering lectures at the mosque pulpit, recitation of the taklim assembly, recitations at the royal office, and attending several ritual events related to the traditions of the Bima community, such as; the apostle's prayer event (safety), aqiqah prayer, marriage, circumcision prayer, kiri loko prayer (seven months of one's pregnancy), and death prayers and then followed by religious lectures relevant to the prayer event. Then the physical evidence institutionally the Sangaji and Tuan Guru have built a number of mosques and educational institutions such as; ...

ABSTRACT Consumer behavior is the behavior of consumers, where they can illustrate the search to buy, use, evaluate and improve their products and services. The focus of consumer behavior is how individuals make decisions to use their available resources to consume an item. One of the important features of Islam is that it not only changes the values and habits of society but also provides the necessary legislative framework to support and strengthen these goals and avoid abuse. Islamic ethics in consumption are as follows, including monotheism, fairness, free will, trust, halal and simple. In Islam, consumption cannot be separated from the role of faith in providing a worldview that tends to influence human personality, namely in the form of behavior, lifestyle, tastes, attitudes towards fellow human beings. As for consumer behavior in Islam that is exemplified by the Prophet Muhammad as explained in several hadiths as follows: halal consumption, good/nutritious consumption, not excessive consumption, and consumption that does not contain usury, is not dirty/unclean and is not disgusting and not from bribes. . The difference in the behavior of Muslim and non-Muslim consumers is that when Muslim consumers fulfill their needs, they do not only meet individual (material) needs, but also meet social (spiritual) needs. In Islam, the behavior of a Muslim consumer must reflect his relationship with Allah (Hablu minallah) and humans (Hablu minannas). This concept is not found in conventional consumer behavior. Keywords: Consumer behavior; Motivation; According to the Prophet. ABSTRAK Perilaku konsumen ialah tingkah laku dari konsumen, dimana mereka dapat mengilustrasikan pencarian untuk membeli, menggunakan, mengevaluasi dan memperbaiki suatu produk dan jasa mereka. Fokus dari perilaku konsumen adalah bagaimana individu membuat keputusan untuk menggunakan sumber daya mereka yang telah tersedia untuk mengkonsumsi suatu barang. Salah satu ciri penting dalam Islam bahwa ia tidak hanya mengubah nilai-nilai dan kebiasaan ...

In today's era, the term Khawarij is always and definitely identified with an extreme Islamic movement or group. The basis for mentioning the khawarij as an extreme Islamic movement can be seen from the historical aspect of the early emergence of this movement. The killing of the Khawarij group against the son-in-law of the Prophet Muhammad, Caliph Ali bin Abi Talib ra added to their extreme label in addition to the thoughts of this group in theological, political and social fields which were different from commentators, fuqoha and muhaddis. For example in theological thought, they argue that the Qur'an is a creature, turning away the mutasabihat verses of the Qur'an, humans are free to decide that their actions are not from God and disbelieve and even disbelieve (in hell forever) people who commit major sins and calls to al-`adl, monotheism, wa`du wa al-wa`id wa amr bi al-ma`ruf wa nahy `ani al-munkar and belief in the existence of a congregation at the end of time with the establishment of the Islamic State and the destruction of the infidel State , the arrival of Imam Mahdi/Syukriy Mustafa due to the death of Muhammad did not provide clarity on the position of Islam `ala jami`i adyan and even abolished the shari'ah of the prophet Muhammad. Their political thinking was also different from the Arab traditions at that time, such as Jihad by going out and wielding a sword against an unjust leader. The choice of the caliphate was chosen freely by the people and allegiance and was not limited to lineage and skin color (rejected only from the Quraysh tribe) as evidenced by the presence of their 12 imams outside the Quraysh tribe. And the Islamic community in their view that the Islamic community must be based on the Qur'an and think communally and / not individualistically.