It is seen that many of the issues discussed within the scope of Islamic moral philosophy are based on Aristotle's (322) golden middle concept in the context of four basic virtues (justice, chastity, wisdom and bravery) and Galen's (AD 129) idea of ahlat-ı erbaa (four types of fluid: blood, phlegm, black bile and yellow bile) in the context of temperament theories. It can be clearly seen that the Aristotelian understanding of morality is largely repeated in the texts of thinkers such as Abu Bakr Muhammad ibn Zakariya al-Razi (925 AD), al-Farabi (950 AD) and Ibn Miskavayh (1030 AD), although they have some differences and distinctness.  When minor differences are left aside, this situation causes Islamic moral thought to be seen as an Aristotelian morality. In this study, the reading of the late Egyptian academician Ahmad Mahmoud Sobhi in the disciplines of philosophy, kalam and mysticism, which form the backbone of Islamic thought, will be discussed. The importance of this subject is to examine Subhi's claim that there are alternative philosophies of ethics to the Aristotelian understanding of morality. Suhbi tries to prove this claim through the topics and concepts discussed in the texts of Mu'tazila theologians, Sufis and philosophers such as Ikhwan-i Safa and Suhrawardi. This point, which is concentrated in his moral thought, and the comparisons he made between Kant, a thinker frequently mentioned in modern moral philosophy, and Mu'tazila theologians show that important and remarkable comments can be made about the modern period when the classical texts of Islamic thought are read meticulously. Sobhi's reading, which instills a new spirit into Islamic philosophy of ethics by focusing on just philosophy, kalam and mysticism, presents an excellent example of how to conduct an interdisciplinary study, as well as being an alternative reading to Aristotelian philosophy of ethics. The ultimate aim of this study is to discuss Sobhî's approach, which adds a new horizon to studies on philosophy of ethics, which is trapped in a vicious circle, in the example of kalam.