Volume 24 Number 2
Nopember 2024
Page: 237-252
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Al-Tahrir Jurnal Pemikiran Islam Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn Cholid Ma'arif1.
Amal Fathullah Zarkasyi1.
Kholila Mukaromah2 Universitas Darussalam Gontor Ponorogo.
Jawa Timur 3 Institut Agama Islam Negeri Kediri.
Jawa Timur Corresponding email: 452023841001@student.
Received: 28/02/2024 Revised: 20/10/2024 Accepted: 30/12/2024 This paper reveals descriptively the textual basis of Muhammad Abdullah DarrazAos Abstract thoughts as stated in his work Dustr al-AkhlAq f al-QurAoAn: DirAsah MuqAranah li alAkhlAq al-NaAriyyAt f al-QurAoAn.
It aims to confirm the extent of the text analysis model used by Darraz in formulating the concept of Islamic morality.
The researcher used a qualitative research type and a content analysis approach by tracing the interpretation of the verses of the Koran and the background to the criticism built by Darraz.
This research makes Dustr al-AkhlAq f al-QurAoAn a material object and the critic of morality as a formal object.
The fndings are as follows: Frst, in his thought project.
Darraz uses QurAoanic epistemology by indirectly using al-GhazaliAos maqAd al-QurAoAn method.
So, with this method, he succeeded in finding forms of commands in various pronunciations of the QurAoan to confrm the Shari'ah of overall morality.
Second.
Darraz proved that Islamic morality differs from Western morality based on empiricism and is not value-free.
This is preceded by constructive criticism of the existing Islamic treasures and their further development.
On the other hand, it applies destructive criticism to Western views on morality.
In short.
Darraz's thought project is an anti-thesis effort to the conventional concept of morality that has developed by offering an original reference to understanding the Koran.
Abstrak Tulisan ini mengungkap secara deskriptif-analitis basis tekstualitas pemikiran Muhammad Abdullah Darraz yang tertuang dalam karyanya "Dustr al-AkhlAq f alQurAoAn: DirAsah MuqAranah li al-AkhlAq al-NaAriyyAt f al-QurAoAn".
Hal ini dilakukan untuk mengafrmasi sejauh mana model analisis teks yang digunakan Darraz dalam memformulasikan konsep moralitas Islam.
Peneliti menggunakan jenis penelitian kualitatif dan pendekatan analisis isi dengan melacak penafsiran terhadap ayat-ayat al-QurAoan dan latar kritik yang dibangun oleh Darraz.
Secara praktis, penelitian ini menjadikan Dustr al-AkhlAq f al-QurAoAn sebagai objek material dan konsep kewajiban di dalamnya sebagai objek formal.
Hasil temuan yang didapati di antaranya: Pertama, dalam proyek pemikirannya Darraz menggunakan epistemologi QurAoani dengan secara tidak langsung menggunakan metode maqAd al-QurAoAn alGhazali.
Dengan metode tersebut, ia menemukan bentuk-bentuk perintah dalam berbagai lafaz al-QurAoan sebagai konfrmasi syari'at dari keseluruhan moralitas.
Kedua.
Darraz membuktikan bahwa moralitas Islam berbeda dengan moralitas Barat yang berbasis pada empirisme dan tidak bebas nilai.
Hal ini didahului dengan melakukan kritik konstrukstif terhadap khazanah Islam yang ada dengan tetap Di sisi lain, ia mengaplikasikan kritik-destruktif terhadap pandangan Barat soal moralitas.
Singkatnya, proyek pemikiran Darraz merupakan A 2024 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/bync/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam upaya anti-tesa terhadap konsep moralitas konvensional yang berkembang selama ini dengan tawaran merujuk secara orisinil dari pemahaman al-QurAoan.
Keywords Abdullah Darraz.
critique of morality.
Dustr al-AkhlAq.
QurAoanic epistemology.
Introduction Discourses about science, including the study of morality, have been dominated by a Western viewpoint that tends to be non-neutral.
1 It is a natural thing in the historical dynamics of the development of science after the lagging of Islamic civilization by the Westernization movement.
2 Blended standards of good and evil often arise in these problems3 that require a reflection on the escalation of thought that can explore the position of human rationality and morality in the context of technological and scientific 4 The foothold of Western philosophy seems more acceptable to the world citizens.
The development and updating of the concept will continue to go hand in hand with the progress of the times, which will give rise to new problems.
Likewise, the study of Islamic theology, for example, cannot be separated from the aspects of history, tradition, and ideological doctrine around it.
5 In the context of Islam, efforts to find solutions to world problems are always attributed to exploring the meaning of the QurAoan as a theological basis, for example, in finding solutions to ecological challenges,6 especially the issue of morality.
So, to break the scientific dichotomy, it is no longer seen as monolithic but leads to diverse perspectives and approaches.
One of these efforts is understanding the epistemological basis of science.
The term epistemology comes from the Greek words AoepistemeAo, which means AoknowledgeAo, and AologosAo, which means scienceAo In Islam, three epistemologies are known: bayAni .
, brhani .
, and irfAn .
, where the bayani and irfani aspects are more prominently used.
7 In the Western context, this formulation is also not entirely appropriate, considering that the moral philosophy on which it is based involves human experience.
Meanwhile.
Islam is dominated by Bayani epistemology, as evidenced in this study.
It uses a textuality-based epistemology of interpretation that focuses on methods, patterns, and schools 1 Jarman Arroisi.
Hamid Fahmy Zarkasyi, and Winda Roini.
AuThe Relevance of Contemporary Epistemology on Existing Knowledge: A Critical Analysis of Western Scientific Worldview According to Al-Attas Perspective,Ay Afkar 25, no.
: 225Ae 56, https://doi.
org/10.
22452/afkar.
2 Meirison Meirison.
AuWesternization of the Ottoman Empire.
Zionism and the Resistance of the Palestinian Society,Ay AlTahrir: Jurnal Pemikiran Islam 20, no.
: 1Ae22, https://doi.
org/10.
21154/altahrir.
3 Ipandang Ipandang.
AuPemikiran Etika Modern Dan Mistisisme Islam Serta Kemanusiaan : Dilema dan Tinjauan Ke Masa Depan,Ay Kuriositas 11, no.
: 1Ae18, 4 Bayu Fermadi, "The Concept of Religious Ethics of Ibn AthA'illah Al-Sakandar," Ash-Shari'ah: Journal of Islamic Law 4, no.
: 127Ae50, https://doi.
org/10.
36835/assyariah.
5 Hamid Fahmy Zarkasyi et al.
AuIbn RushdAoS Intellectual Strategies on Islamic Theology,Ay Jurnal Ilmiah Islam Futura, no.
: 19Ae34, https://doi.
org/10.
22373/jiif.
, 20.
6 Dede Rodin.
AuAlquran Dan Konservasi Lingkungan: Telaah Ayat-Ayat Ekologis,Ay Al-Tahrir: Jurnal Pemikiran Islam 17, no.
: 391, https://doi.
org/10.
21154/altahrir.
7 Mochamad Hasyim.
AuEpistemologi Islam (Bayani.
Burhani.
Irfan.
,Ay Jurnal Al-Murabbi, no.
: 217Ae228, https://doi.
org/10.
35891/amb.
Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn of interpretation.
8 Confronted with the concept of morality as a product of Western philosophical These three elements become the object of the researcherAos study from the perspective of MufassirAos operationalization in a work of his interpretive thinking on the holy book of the QurAoan.
One of the interpretations of contemporary moral thought from the Islamic perspective is the fgure of Muhammad Abdullah Darraz in the book The Moral World of The QurAoan9 or Dustr al-AkhlAq f alQurAoAn: DirAsah MuqAranah li al-AkhlAq al-NaAriyyAt f al-QurAoAn10 for the Arabic translation, highlighting contemporary problems related to morality.
He counters the moral philosophy of the Western perspective11 by basing it on the product of the interpretation of the QurAoan, which, in this case, he claims is also the source of the Islamic version of philosophy.
It became quite reasonable considering his educational background.
He was born in a Middle Eastern country but grew up in a European educational culture.
As is known, the development of modern ethical thought positionAos moral philosophy or moral philosophy as an essential field primarily related to daily human life.
12 It helps to form the state of the soul to do good deeds.
Especially in modern human life, it has been sufficient to learn morals from religion and does not require a deep understanding of good and evil.
In fact, beyond that, moral philosophy aims for a better view in determining rights and obligations as well as responsibilities to oneself, society, and God.
13 Interestingly.
Darraz does not confront religion and philosophy but instead bases the concept of moral philosophy on religious values, citing the QurAoan as its source.
In this case, the theoretical question the researcher asks is how the epistemology of DarrazAos textuality is in his book Dustr al-AkhlAq f al-QurAoAn.
Then, what is his criticism of Western moral philosophy in general? Thus, the research aims to discover the epistemological mechanism of the textuality of DarrazAos writing towards his work and the points of his criticism of Western and Eastern morals in general.
The researcher uses a qualitative approach and content analysis of DarrazAos thinking to achieve the research objectives.
Practically, the book entitled Dustr al-AkhlAq f al-QurAoAn: DirAsah MuqAranah li alAkhlAq al-NaAriyyAt f al-QurAoAn is the material object of this research.
At the same time, the thought of Sujiat Zubaidi Saleh.
AuEpistemologi Penafsiran Ilmiah Al-QurAoan,Ay Tsaqafah 7, no.
: 109,
https://doi.
org/10.
21111/tsaqafah.
9 M.
Darraz.
AuThe Moral World of the Qur'an,Ay (Trans.
) Danielle Robinson-Rebecca Masterton.
(London: I.
Tauris, froms sites: Religious Education, no.
: 689Ae96, https://doi.
org/10.
1080/0034408320270803.
, 27.
10 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An: DirAsah MuqAranah Li al-AkhlAq al-NaAriyAt Fi al-Qur'An .
) 'Abdul al-Shabur Syahin Cetakan ke-10.
Beirut: al-Risalah Publisher, 1996.
11 Lukmanul Hakim and Pipin Armita, "Reasonable Verses in Surah An-Naba' (Analysis of the Interpretation Methodology of Abdullah Darraz in Kitab An-Nabau Al-Azhim Nazharatun Jadidatun Fi Al-Qura.
," Journal of An-Nida' 41, no.
: 115.
12 Agustinus W.
Dewantara.
Filsafat Moral: Pergumulan Etis Keseharian Hidup Manusia (Yogyakarta: Penerbit PT Kanisius, 13 Ipandang.
AuPemikiran Etika Modern Dan Mistisisme Islam Serta Kemanusiaan: Dilema Dan Tinjauan Ke Masa Depan.
Ay, 4.
Al-Tahrir: Jurnal Pemikiran Islam criticism of Western morality is the formal object.
The collection technique was carried out by literature research, which made both versions of DarrazAos translations in Arabic and English the premier Other books and journals also relate to Islamic studies, philosophy, and language semantics.
The researcher uses this last term as a theory of content analysis supported by the maqAid of the QurAoan as an interpretation basis to find out the maqad of certain verses in it.
At a glance, the semantics of the QurAoan is a science that studies the method of analyzing the meaning compiled and formulated by humans to make it easier to understand a word.
14 In the context of this research, semantics are used to analyze keywords in verse used by Darraz in his work so that he can find a comprehensive understanding of meaning in the composition of moral philosophy themes.
At the same time, maqAd al-QurAoAn is the purpose and condition desired by the Shari'ah Maker in the sharia of laws for human15 beings as the orientation of DarrazAos understanding.
In the QurAoan.
God gives many commands to humans to do good.
The keyword AocommandAo is the intersection between maqAid and the concept of obligation in moral philosophy.
Many studies and research studies have discussed DarrazAos thoughts.
However, among these various views, there are still very few, not to mention none, responses that judge from the perspective of philosophy.
A few of them are in the form of Aobook reviewsAo published in Malaysia but only aim at the theme of obligation and moral responsibility from DarrazAos perspective.
16 Then, the research on Abdullah DarrazAos thought only specifically examines the revelation process in his book Al-NabA' alAoAem by two domestic authors.
17 Furthermore, it still has the same book source, but it discusses the plausible aspects of the verse in DarrazAos work.
18 Finally, with the object of the book Al-NabAAo al-Aem, domestic researchers also revealed aspects of the miracles of the QurAoan in their works.
19 Thus, it can be said that a comprehensive discussion of the epistemological aspects of the QurAoany in Dustr al-AkhlAq f al-QurAoAn: DirAsah MuqAranah li al-AkhlAq al-NaAriyyAt f al-QurAoAn" by Darraz and the background of his criticism of thought has not been found before.
14 M.
Zikri and Nurhikma Nurhikma.
AuTerminologi Semantik Al-Quran Terhadap Kata Kunci: Studi Pada Kata Al- KhusyuAo,Ay El-Afkar 11, no.
: 284Ae96.
15 Cholid Ma'arif, "MaqAid al-Qur'an al-Ghazali Dalam Kitab SirAj al-Alibn Karya Syekh Ihsan al-Jampesi," Journal Qof, 4, no.
: 62.
16 Bey Zekkoub Abdelali.
AuInterpretation of Obscure Quranic Verses Through "Dustr Al-AkhlAq F Al-QurAoAnAy by Muhammad Abdullah Darraz: An Analytical Study of Obligation and Responbility as Model,Ay Al-Qanatir: International Journal of Islamic Studies 24, no.
: 25Ae41.
17 Ahmad Zarkasyi and Lenni Lestari, "The Role of the Prophet in the Revelation Process.
A Study of the Book of AlNaba'u Al-'Azim by Muhammad 'Abdullah Darraz," Jurnal At-Tibyan: Journal of Qur'an Science and Tafsir 3, no.
: 237,
https://doi.
org/10.
32505/tibyan.
18 Lukmanul Hakim and Pipin Armita, "Reasonable Verses in Surah An-Naba' (Analysis of Abdullah Darraz's Interpretation Methodology in Kitab An-Nabau Al-Azhim Nazharatun Jadidatun Fi Al-Qura.
," An-Nida' Journal 41.
No.
19 Kemas Muhammad Intizham and Adang Saputra, "The Miracle of the Qur'an from the Perspective of Muhammad Abdullah DarrAz," Suhuf 13, no.
: 229Ae46.
Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn Biography of Muhammad Abdullah DarrazAos Scholarship Muhammad Abdullah Darraz was born in Egypt in 1894 to a family concerned with Islamic studies.
an adult, he studied in Cairo until he graduated in 1916 and began teaching the QurAoan at Al-Azhar for eight years before finally pursuing a doctoral scholarship at the Sorbonne.
France, to study philosophy, history of religions, psychology, and ethics.
In writing Dustr al-AkhlAq f al-QurAoAn.
Darraz spent almost six years as part of completing his doctoral studies in Sorbonne.
France, in 1941.
20 At the end of his studies, he produced two dissertation works.
Initiation au Koran .
ublished as AuIntroduction to the QurAoanAy in the London QurAoan Series in 2.
and one of his monumental works entitled La' Morale du Koran which was examined in December He then returned to Egypt to teach at al-Azhar and Cairo University while writing many Arabiclanguage works before finally dying in January 1959 while attending a conference in Pakistan.
Three of DarrazAos most important works are closely related to the QurAoan and the relevance of other scientific disciplines: first.
Al-NabAAo al-AoAem: Naearat Jaddah f al-QurAoAn al-Karm which contains the development of his thoughts in the study of the QurAoan, namely by coining the theory of Aoal-kathrah wa al-waudahAo .
xpansion and integratio.
21 Researchers also use the traces of this theory to trace the analysis of the verses in this study.
Second.
MadkhAl ilA al-QurAoAn al-Karm: AoArdz Tarkhiy wa Taull MuqArn, which is the Arabic version of his French dissertation in 1947 at Sorbonne University is a discussion of the history of prophethood and the wisdom of its creed based on the QurAoan22 and appears nuanced nuzuli-thematic interpretation.
Third.
Dustr al-AkhlAq f al-QurAoAn: DirAsah MuqAranah li alAkhlAq al-NaAriyyAt f al-QurAoAn as the book that becomes the object of this research, which is a study of morality philosophy based on QurAoanic verses.
According to the author, if further studied theoretically, this work will appear as a work of interpretation where the entrance of this research is carried out.
Darraz drew on his dual expertise in QurAoanic knowledge and Islamic scholarship to prepare his Not surprisingly, his work comprehensively covers ethical themes that are fundamental and important among QurAoanic scholars because his exploration is rooted in the QurAoanic text.
23 Darraz drew on his dual expertise in QurAoanic knowledge and Islamic scholarship to prepare his project.
Not surprisingly, his work comprehensively covers ethical themes that are fundamental and important among QurAoanic scholars because his exploration is rooted in the QurAoanic text.
20 Sayyid Muhammad Badawi.
Pengantar, dalam Muhammad 'Abdullah Darraz.
Dustur al-Akhlaq Fia l-Qur'an: Dirasah Muqaranah Li al-Akhlaq al-Nazariyat Fia l-Qur'an .
) 'Abdul al-Shabur Syahin Cetakan ke-10, (Beirut: al-Risalah Publisher, 1.
21 Muhammad Abdullah Darraz.
Al-NabA' al-'Adzm: Nadharat Jaddah fi al-Qur'An al-Karm ", .
:tt.
), 216.
22 Muhammad Abdullah Darraz, "MadkhAl IlA al-Qur'An al-Karm: 'Ardz Tarkhiy Wa Taull MuqArn" (Kuwait: Dar alQalam, 1.
, 9.
23 Muhammad Abdul Halem, "Kata Pengantar" dalam.
Darraz.
The Moral World of the Qur'an, vii.
24Muhammad Abdul Halem, "Kata Pengantar" dalam.
Darraz.
The Moral World of the Qur'an, vi.
Al-Tahrir: Jurnal Pemikiran Islam It was the era of the awakening of the mentality of the worldAos citizens from the escalation of the Second World War for the major global powers and the remnants of colonialization that were still ongoing in some other small countries.
The challenge of European Islam, which is at the intersection of Islamic tradition and modern liberal democratic values, and the urgency of uniting the two are trying to find their shape.
25 It was the era of the awakening of the mentality of the worldAos citizens from the escalation of the Second World War for the major global powers and the remnants of colonialization that were still ongoing in some other small countries.
The challenge of European Islam, which is at the intersection of Islamic tradition and modern liberal democratic values, and the urgency of uniting the two are trying to fnd their shape.
26 The archaeology of oneAos knowledge and actions cannot be separated from the social and intellectual background surrounding them.
DarrazAos Offer of Islamic Morality on Quranic Epistemology The enthusiasts of Quranic studies in the contemporary era insist that the QurAoan provides a wide range of possible meanings and themes.
The argument leads them to various paradigms of interpretation and makes thematic interpretation the most appropriate choice.
27 On the other hand, in terms of its interest in exploring moral values, it requires a set of epistemological systems that are the basis for the growth of science that leads to rationality over revelation.
Elements of the Western episteme then become a AuhegemonicAy force that may no longer provide space for other interpretations of reality.
28 According to the author, this background raises DarrazAos attention in formulating morality based on QurAoan It is a knowledge system that makes the textuality of the QurAoan the basis for interpreting the construction of morality rooted in Islam and the traditions in which it lives.
Theoretically, the interpretation developed by Darraz in writing his work can be viewed from the perspective of Imam al-Ghazali through his work entitled JawAhir al-QurAoAn, which includes a discussion of the core analysis of the QurAoan.
In his work, al-Ghazali elaborated the textuality of the Quran into two main elements, namely knowledge .
a'rfa.
and practice .
Furthermore, these elements are formulated as the concept of maqAd al-QurAoAn al-Ghazali with two levels of units, namely, the main points .
l-ul al-muhimma.
and the complementary parts .
l-tawAbiAo al-mutimma.
29 The first unit 25 Agus Riwanda.
AuUnveiling The Essence Of European Islam : A Critical Analysis of Abdennour BidarAos Concepts of Self Islam and Islamic ExistentialismAy Al-Tahrir.
Vol.
No.
2 November 2023, 328.
26 Cholid MaAoarif.
AuStrategi Perlawanan Tekstual Kiai Sholeh Darat: Analisis Poskolonialisme Dalam Penulisan Tafsir Faydh Al-Rahman Fi Tarjamah Al-Tafsir Kalam Al-Malik Al-Dayyan,Ay in Prosiding Muktamar Pemikiran Santri Nusantara 2018.
Islam.
Kearifan Lokal.
Dan Tantangan Kontemporer, ed.
Muhammad Sofi Mubarok et al.
(Jakarta: Direktorat Pendidikan Diniyah dan Pondok Pesantren Direktorat Jenderal Pendidikan Islam Kementerian Agama Republik Indonesia, 2.
, 2366, 27 Ali Mudlofir.
AuTafsir Tarbawi Sebagai Paradigma QurAoani Dalam Reformulasi Pendidikan Islam,Ay Al-Tahrir: Jurnal Pemikiran Islam 11, no.
: 261, https://doi.
org/10.
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28 Mohammad Muslih.
AuKonstruksi Epistemologi Dalam Filsafat Illuminasi Suhrawardi,Ay n.
Al-Tahrir.
Vol.
No.
November 2012 : 299-318.
29 Imam Abu al-Hamid al-Ghazali.
JawAhir al-Qur'An (Beirut: Dar al-Ihya al-'Ulum, 1.
, 24.
Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn includes three pieces of knowledge: Allah, the Straight Path, and the Hereafter.
The second unit also consists of three knowledge: the knowledge of the righteous and the misguided, the argument of the disbelievers, and the understanding of the Shari'ah and the laws.
30 From these six Quranic maqAid.
Imam al-Ghazali subdivided all the verses and chapters of the Quran into ten maqad, namely: the Substance.
Attributes.
Actions of God, the Hereafter, purification of the soul, cleansing of the heart, the affairs of GodAos guardians, the affairs of the enemy, the arguments of the disbelievers, and the law.
Later, al-Raysuni developed it into three levels of maqAid: general, specific, and particular maqAid.
31 Interestingly, al-GhazaliAos maqAid leveling model can also be traced in the masterpiece of Nusantara scholar Sheikh Ihsan Jampes, namely in the book SirAj al-Alibn32 which is not unreasonable given that the advantage of this concept is to read the text thematically through extracting the keywords of the verse without the need for excessive explanations or other interpretations.
Muhammad al-Ghazali also formulated maqAid al-QurAoAn by offering five methods to uncover the divine message.
First, deep contemplation of the Quranic texts and optimizing reason.
Second, two mechanisms are used at once, namely inductive thinking and analysis, and various texts and signs are tracked that indicate the existence of maqAid.
Third, a thorough reading of the texts of revelation so that they are holistic, not literal and sectarian.
Fourth, always mingle with the Quran while interrogating its verses to explore the depth of its meaning.
Fifth, devoting the ability to produce fiqh of reality.
In connection with this formulation.
Darraz looks to the QurAoan, which discusses obligations using several lafaz terms such as orders (A)IA, decrees (A)EA, and provisions (A )AOAas sourced in the QurAoan.
Interestingly, as a common alternative to the Arabic version, this concept of obligation is translated into Arabic with the term AoilzAmAo, which in the QurAoan itself is divided into the form of language structure, namely35 Auwe hung (A EIINA.
A)EIA.
Auand he appointed themAy A aEaeIAU A aEaeaI aNIA-Au AOaEaeaI aNIA, a AaIA a AaIA a will we force youAy, aA IaeE aIAU AONA a A IaeE aaIEA- AONA a AIaeE aaIEA AoattachedAo ,A EaaIAand AodefnitelyAo AEaa IA.
From this, it can be seen that the linguistic origin of the word obligation is intended as dependence, decree, imposition, necessity, and certainty, which are explicitly represented in the meanings of command, decree, and requirement.
The specificity of these meanings and values generally merges with the term obligation.
30 Siddig Ahmad and Wan Suhaimi Wan Abdullah.
AuHakikat Maqasid Al-QurAoan Imam Al-Ghazali Dan Perkembangan Perbahasan Berkenaan Maqasid Masa Kini,Ay Islamiyyat 44, no.
IK .
: 29Ae40, https://doi.
org/10.
17576/islamiyyat-2022-44ik-4.
31 Ahmad al-Raysuni.
MaqAid al-MaqAid: Al-Ayat al-'Ilmiyyah wa al-'AmAliyyah ii al- MaqAid al-Shar'ah (Beirut: alSyabakah al-'Arabiyah Li al-Abhats Wa al-Nasyr, 2.
, 4.
32 Cholid MaAoarif, "MaqAid al-QurAoAn Al-Ghazali Dalam Kitab SirAj al-Alibn Karya Syekh Ihsan al-Jampesi.
Ay 56.
33 Abdul Mufid, "Maqasid Al-Quran Perspektif Muhammad Al- Ghazali,Ay Al- Bayan 4, no.
: 6Ae7.
34 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 22.
35 Terjemahan dan arti kata A EEIAdalam bahasa Indonesia, kamus istilah bahasa Indonesia bahasa Arab halaman .
Al-Tahrir: Jurnal Pemikiran Islam In terms of obligation, it is a basic rule that applies and is the main element that enforces the moral system in the surrounding community.
36 The absence of the concept of obligation results in the absence of wisdom, so human actions are irregular and at will.
Therefore, if there is no obligation, there will be no attitude of responsibility.
If there is no responsibility, justice will not be realized, which will destroy the social order not only in the aspect of reality but also in the aspect of legality.
So, it can be said that obligation is the earliest concept in morality.
In this regard, the QurAoan emphasizes two contradictions that must be resisted for morality, namely: following lust without thinking as the verse reads: (A[ OE NEOO AOEEA38: .
) and blind following as an attitude that cannot be the basis of behavior as mentioned in the verse: ( Aa eE CaEaeO ua caI aO a e aaI a a acaI aEa eO aI s aOua caI aEa eOA A)aa aaNI caI eNa aO aIA.
Technically.
Darraz does not mention the source of his interpretation and lists it as corroborating primary information.
The reason for the revelation of this verse is AllahAos warning to rulers to decide cases justly and not to indulge in lust, which will only lead them astray when making 37 The second verse explains that the blind following of ancestors is misguided.
38 The role of obligation is to mediate between these two contradictions, a morality that is not reduced to individual interests but is also not dependent on the surrounding social response.
Thus, by explaining these two verses.
Darraz invites readers to avoid the aspect of lust and the aspect of hereditary influence alone in moral formation.
Because it could be that the ancestors did something without thinking, a critical response needs to be obtained from todayAos generation.
In this case.
Darraz elaborates on the interpretation of Surah al-Baqarah verse 170,39 which states that the effect of blind taklid, even if misguided in some way, will lead to an attitude of opposition to his God to position the ancestral aspect at the top of the hierarchy of their obedience.
Darraz said that reason is an element of morality for individuals, namely, the pursuit of the truth.
Meanwhile, other elements meet in the formation of morality: reason, freedom, and sharia rules.
These concepts are not found in Broughson's analysis, which prioritizes social society as an aspect of 40 On the contrary, the QurAoan teaches that the spirit or passions of humanity are determined by considerations of good and evil, as in the interpretation of al-Shams: 7-8 that Allah inspires in the soul .
he wa.
of wickedness and piety.
Allah has explained to him as inspiration the good and the bad.
Darraz equates moral nature with humans being endowed with the ability of language and sense of birth as a provision of moral insight following the content and interpretation of QS.
al-Qiyamah:
That man bears witness to himself through the concept of the heart .
Sufis explain this as the 36 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 21.
37 http://w.
com/2015/10/tafsir-surat-shad-ayat-26.
38 https://tafsirweb.
com/9218-surat-az-zukhruf-ayat-22.
39 http://w.
com/2015/04/tafsir-surat-al-baqarah-ayat-170-171.
40 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 25.
Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn existence of the name Muhammad and ru al-quds in the human heart that commands the body.
However, from DarrazAos perspective, this explains that human nature can be directed to the straight or wrong path, as he quotes QS.
al-Balad: 8-10 regarding the path of goodness and badness.
He drew his inclination towards the truth from QS.
Yusuf: 53 reads: Au Nor do I absolve myself .
f blam.
: the .
uman sou.
Is undoubtedly prone to evil Unless my Lord does bestow His Mercy: but indeed My Lord is of Forgiving.
Most Merciful.
And by continuing to control his lusts, which he drew from QS.
alNaziAoat: 40 that their reward is Paradise.
Hell is the place for those who disobey, and heaven is for those who obey.
42 Thus, human beings have an inner strength that is not limited by life advice or guidance alone, but by the ability to make meaning of an action to carry out or abandon.
43 Between the two, there is a distancing from morality, which is not based on reason or tradition but on the control of religious This third point is also not in the sense of placing humans as perfect human beings as a whole because it depends on a personAos choice to tend to good or evil to become a noble human being.
essence, the QurAoan does not give complete domination to the intellect but to oneAos habituation in understanding and mastering to distinguish between good and evil.
In this context, it does involve the social aspect of society as an object field, except that the QurAoan calls it the concept of ukhuwah humanity as in QS.
al-HujurAt: 13.
According to Darraz, pure and supreme thought places the reality of the senses, life, and knowledge back to divine rationality.
So, the light of revelation can complete the light of fitrah or in the sense that the positive divine law perfects the law of morality that is fitrah.
Moreover, the QurAoan also emphasizes that reason and revelation must go hand in hand according to the message of QS.
al-Mulk:
Thus, in the heart of a believer, two lights do not deny each other and are referred to as a double light formula in QS.
al-Nr: 25, which cannot be separated as a single source of moral obligation.
Based on the explanation above, the classification of verses used by Darraz in explaining the concept of moral obligation can be seen in the following table:
No.
Key-words Verses Meaning AOE NEOOA Shad: 26 Eliminating lust AaOua caI aEa eO aa aaNIA PredecessorAos influence Zukhruf:
Maqad Human powerlessness over self 41 Jajang A Rohmana.
AuFatwa Sheikh Ahmad Khatib Al-Minangkabawi ( DS 0003 00018 ): A JAw UlamaAos Response to The Heterodoxy of Sufism,Ay Al-Tahrir: Jurnal Pemikiran Islam 23, no.
: 451Ae78.
42 https://tafsirweb.
com/12020-surat-an-naziat-ayat-40.
43 Muhammad AoAbdullah Darraz.
Dustr al-AkhlAq fi al-Qur'An, 26-27.
44 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 34.
Al-Tahrir: Jurnal Pemikiran Islam a a aN eI aE Oa e aCEaO aIA al-Baqarah:
Incomprehension AO IA OI ONA
al-Syam: 8
The perfection of ftrah
AANEIN AON O COONA
al-Syam: 9 Good or bad inspiration a AaEaO Ia eA a aN A AA aOA Barah as the sense of uiss The Involvement of God Self-responsibility Qiyamah:
AOEcaI O AOA al-Balad: 8 Five A aOe aIA e AaO aN aOeIaNa EIA al-Balad: 9 The choice of good or bad A Ia eA a eOA a AaOaIe aa aA Yusuf: 53 Avoid over-indulgence Steps of moral A a aI eNEaOaOA a A aOaaIaO EI eal-NAziAoat:
Subjugation of the Self AOa aOCaaea aE Eaa a aeOA a A aAEa eO aEI Ia e aI a eaO Ia eCEA al-ujurAt:
Habituation al-Mulk: 10
Integration of revelation and AacEEa aN aOA
AaOIa aN aI ea C __ A al-Nr: 25
AOA
a aA ea caC E aeIA aa AacEEa uaEaOEaIA Aa OA a AuaacI a aA e e AOE A AI eO aI aIAa aE eaI aOaIa eIA a aOA a ae EaO aI eA a AN a Ee aC aI aaEA AaI aaEIA ae ddtb aNA AO Ia a OA a AEOaEaO aI EE aeEa aIA Guarantee of the truth of Prinsip moralitas Islam religion and God al-AAorAf:
The whole human being as a al-Baqarah:
Followers of the Scripture Morality goals and al-AnAoAm:
The QurAoan as a warning Sumber moralitas al-FurqAn:
A warning to all creatures a AaII aOaA
A aI aE ae a eI aOEA
AOA
a aOa I aIO eaA al-Baqarah:
Do good things and leave bad things behind The essence of practical The table above explains DarrazAos QurAoanic epistemology that his human mortality requires him to explore self-awareness .
based on his (GodAo.
fitrah that will simultaneously forge his amaliyah Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn in the corridor of divine morality on the one hand and humanity on the other without being distorted by self-ego and reactions from his environment.
To test it again, the author can present Abdullah DarrazAos moral philosophy offer in the following discussion.
Muhammad Abdullah DarrazAos Critique of the General Concept of Morality By referring to the verses of the QurAoan in providing the foundation of morality,45 Darraz wants to emphasize that although the QurAoan is not a book of philosophy, it can be used as a counter to existing philosophical thought.
In addition, one of the purposes of writing his work is to reveal the basis for interpreting the external aspects of the naturalness and comprehensiveness of the QurAoan.
At least, it can become a medium for collecting elements and standardized initial material for forming moral thinking in the QurAoan.
For this reason.
Darraz attempts to solve the problem of morality by referring to the standards of contemporary ethical thinkers with the first step of contrasting Eastern and Western This step leads him to solve the problem of morality by revisiting the aspect of ethical law in It is to reflect on the textuality of the QurAoan to find the AoidealAo of the character of AopowerAo that should be AoestablishedAo or granted from the level of responsibility, humanity, and its conditions.
Also.
AoearnestnessAo is required for moral behavior, and Aoa must stimulate the highest principle willAo for action.
He hopes to find the gap between the Audas-sollenAy and Audas-seinAy aspects of a phenomenon through his work.
Based on his reflections, he concluded that until then, no figures had written moral philosophy in a modern context, either among Western or Eastern writers.
He excluded several works of moral science that Western scholars had written in general.
So, he felt the need to explore the science of QurAoan-based 46 However, he has to admit that some have tried to write moral philosophy by only linking to QurAoanic verses related to worship or certain tariqahs and translating them literally.
47 Jules La BeaumeAos AuAnalysis of QurAoanic VerseAy provides very little QurAoanic analysis.
Darraz indicates that many scholars, especially in theology and uuli, have discussed morality regarding goodness and badness.
For example, jurisprudence discusses the requirements of accountability ethics, and Sufism dominates in the themes of earnestness, sincerity, intention, and For Darraz, they do not specialize in a specifically philosophical view of morality and are only based on the significant aspects of the madhhabs as espoused by the author.
48 On the other hand, 45 Sayyid Muhammad Badawi.
Pengantar, dalam Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An.
46 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 2.
47 Dalam hal ini dapat disebut beberapa diantaranya adalah karya orientalis Garcin de Tassy dengan judul "Al-Qur'an:
Prinsip dan Kewajibannya".
Lefevre menulis "Muhammad: Undang-undang Akhlak.
Peradaban, dan Keagamaan".
Kemudian disusul Barthelemy S.
Hilaire menulis "Muhammad dan Al-Qur'an".
Muhammad 'Abdullah Darraz, " Dustr al-AkhlAq Fi al-Qur'An:, 3.
48 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 5.
Al-Tahrir: Jurnal Pemikiran Islam the discussion of moral philosophy has been dominated by European intellectuals who contain nuances of Jewish and Christian thought,49 including some European MuslimsAo efforts to find the relevance of Islamic concepts for the latest modernity.
50 Similarly, conventional ideas of morality and religious sermons are limited to using the QurAoan as a foundation for moral philosophy.
Still, they only interpret its content literally, limited to verses of worship and the way of sharia.
For example, the scientific discussion on human beingsAo moral and ethical dimensions, including intentions and actions, is an issue that Darraz connects with the natural aspects and obligations between the sacred and profane elements.
He holds the view that morality itself has no foundation in ethics.
Although in the Greek concept, morality is equated with ethics, which comes from the word AoethicosAo or AoethosAo, meaning habit, inclination, and feeling of the heart to do something.
51 However, according to Darraz, the inclination of the heart requires a goal and effort that must be endeavored by humans to be able to approach their Lord.
52 So, he uses a philosophical approach to formulate the ontology of This work in philosophy aims to present a general explanation of morality based on the QurAoan, with two aspects: theoretical and practical,53 which shows his academic response by understanding modern methodologies from the West and aiming to develop Islamic thought.
For this reason.
Darraz advocates that the method of consensus .
jmAA.
as one source, out of the other three .
l-QurAoan.
Sunnah, and qiya.
, for Islamic morality should be returned to the solid and trustworthy leadership of the ShariAoah such as the decisions of judges.
However, he underlines that ijmAAo cannot be equated with consensus in Western terms because consensus does not require the fulfillment of the overall vote that emerges from the representatives of the faction or the entire faction as an agreement but is followed by many members who are not considered exceptional in it and still in the name of equality before humans.
In addition, the voting pattern is not the same as the religious discussion system that discusses economic, creedal, or political themes.
So, it can be said that ijmaAo is not similar to the Western system in terms of both format and concept.
54 The essence of ijma', according to Darraz, is that each member has equal freedom and moral responsibility to express their opinions without pressure.
Tracking the source of morality is essential to position the QurAoan in moral studies, which is a source of moral obligation that differs from Western thinkers, which positions society as the center of moral formation that good and evil morality is left to the continuity of traditions that apply in a place 49 Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, 2.
50 Agus Riwanda.
Abd AAola.
AuUnveiling The Essence Of European Islam: A Critical Analysis of Abdennour BidarAos Concepts of Self Islam and Islamic Existentialism.
Ay.
At-Tahrir: Jurnal Pemikiran Islam.
Vol.
No.
Tahun 2023, 327-355.
51 Ipandang.
Pemikiran Etika Modern Dan Mistisisme Islam Serta Kemanusiaan, 3.
52 Robinson-Masterton, "Translation's Note" dalam.
Darraz.
The Moral World of the Qur'an, ix.
53 Sayyid Muhammad Badawi.
Pengantar, dalam Muhammad 'Abdullah Darraz.
Dustr al-AkhlAq Fi al-Qur'An, j.
54 Muhammad 'Abdullah Darraz, " Dustr al-AkhlAq Fi al-Qur'An, 44.
55 Muhammad 'Abdullah Darraz, " Dustr al-AkhlAq Fi al-Qur'An, 45.
Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn and almost negates the aspect of thought.
So, for them, what appears is the term fulfllment of 56 This point distinguishes the source of morality in the West from the QurAoan, which does not leave morality to societyAos consensus.
Theologians have responded to the debate between the three aspects .
egislation, reason, characte.
in influencing morality.
While the Shia and MuAotazilah supported the element of rationality, the AshAoariah denied it and was later mediated by the al-Maturidis, who rescued the concept of morality by limiting priority obligations.
But beyond the debate, there is no guarantee from these theological thinkers that their humanitarian rationality will not change with the changing times, places, mindsets, and traditions in a region.
So, the most reasonable choice is to return to the belief in morality based on the QurAoan.
Based on the description of his thoughts in extracting the basis of moral philosophy in Islam, the author can find a summary as shown in the following table:
No.
Target Subject Scholars Object of Criticism DarrazAos Perspective Good-bad norms Limited to taklf, in itself, or Jurisprudence Scholars Good-bad Limited to the practice of ikhlas.
Sufsm patience, zuhud versus envy, and Muslim Intellect and method linkage The character and wholeness of the QurAoAn are ultimately not focused on moral philosophy.
Jules La Analysis of QurAoanic Verses A little analysis is far from perfect Beaume in relating the verse of worship and sulk.
The existing - Practical advice model Islamic - Plutonian-Aristotelian - Humanism Not referring to the QurAoan.
Existing Conventional morality and religious sermons.
It is limited to making the QurAoan philosophy and translating it 56 Muhammad 'Abdullah Darraz, " Dustr al-AkhlAq Fi al-Qur'An, 23.
57 Muhammad 'Abdullah Darraz, " Dustr al-AkhlAq Fi al-Qur'An, 30-31.
Al-Tahrir: Jurnal Pemikiran Islam with verses of worship and the way of sharia.
A Greek Akhlak is equated with ethics.
The inclination of the heart which comes from the word requires goals and efforts that AoethicosAo or AoethosAo, which means must be endeavored by humans the heartAos habit, inclination, and to be able to approach their Lord.
feeling to do something.
Society is the center of moral Morality is built on supreme formation and the continuity of traditions that apply to a place.
legislation by reason in line with a principle of human circumstances, making it prone to social distortion.
In Islam.
Ijma is equated with Ijma is not the same as consensus.
conventional consensus, which According to him, each member does not require the fulfillment has equal freedom and moral of an overall vote that arises from the representation of a opinion without pressure.
This A Western faction or all factions but is concept is close to the Aoahlul hal Perspective based on the agreement shared wal AoaqdiAo model.
by many people.
Positioning society as the center The position of the QurAoan in of moral formation, close to moral studies is the source of social law.
moral obligation.
Conclusion Based on the discussion above, it can be concluded that in his thought project.
Darraz uses QurAoanic epistemology by indirectly using al-GhazaliAos maqAd al-QurAoAn method.
With this method, he managed to find the forms of commands in various lafaz al-QurAoan as a confirmation of the shariAoa of the overall Second.
Darraz proved that Islamic morality differs from Western morality based on positivistic values and empiricism by constructively criticizing the existing Islamic treasures while developing them.
On the other hand, it applies destructive criticism to the Western view of morality.
DarrazAos thought project is an anti-tesa effort against the conventional concept of morality that has developed so far with an offer of original reference from the understanding of the QurAoan.
Cholid Ma'arif.
Amal Fathullah Zarkasyi.
Kholila Mukaromah / Quranic Epistemology of Abdullah Darraz on His Critic of Morality: A Study of the Book Dustr al-AkhlAq f Al-QurAoAn
Finally, this research is expected to catalyze the distinguishing aspects of Darraz's concept of morality from other perspectives so that deepening the various views contested above can be follow-up
research, namely by exploring the points of emphasis based on confrontational and confrmative References