ETIKA BERBASIS HADIS IBN ABI AL-DUNYA (W. 281 H): Tradisi, Praktik, dan Rasionalitas

Sawaun, NIM.: 19300016067 (2026) ETIKA BERBASIS HADIS IBN ABI AL-DUNYA (W. 281 H): Tradisi, Praktik, dan Rasionalitas. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Studies on ethics in the Islamic tradition are often dominated by a rational-theoretical approach that uses the framework of moral philosophy as the standard for evaluating ethical thought systems. This approach tends to prioritize explicit conceptual construction and universal rationality, so that hadith-based ethical works are often positioned as collections of normative-practical teachings, rather than as intellectual traditions with their own epistemological foundations and rational frameworks. This view is evident in the readings of several researchers, such as Majid Fachry, Abdul Haq Ansari, and Ᾱbid al-Jābirī, who place hadith-based ethical works outside the theoretical ethical tradition. Yet, hadith-based ethical works played a crucial role in the early development of Islamic ethical literature. In this context, the works of Ibn Abī al-Dunyā are an important representation of the ethical tradition, providing space for examining the construction and internal logic underlying its composition. This study attempts to examine the historical background underlying the emergence of Ibn Abī al-Dunyā's thoughts and works, as well as to explain the construction of tradition, practice, and rationality that shaped his ethical thought. The study focuses on three works that are considered to represent the broad framework of his ethical thought: al-'Aql wa Faḍluhu, Makārim al-Akhlāq, and al-Zuhd. This study uses two approaches. First, a sociology of knowledge approach reads the political, social, and intellectual context of these works. Second, Alasdair MacIntyre's tradition-constituted inquiry approach is used as an interpretive perspective to analyze how tradition, practice, and rationality shape hadith-based ethical thought in Ibn Abī al-Dunyā's works. This study concludes with several findings. First, the thoughts and works of Ibn Abī al-Dunyā cannot be separated from the political, social, and intellectual dynamics that developed in the third century of the Hijriah. In the context of the power of the 'Abbasid Dynasty, the development of urban life in Baghdad, and the strengthening of rationalist religious discourse, his thoughts and works emerged as a moral response that sought to maintain the authority of the moral traditions of early Islamic society. Second, the study of al-'Aql wa Faḍluhu, Makārim al-Akhlāq, and al-Zuhd shows that Ibn Abī al- Dunyā developed a hadith-based ethical thought that integrates rationality, transcendence, and moral practices based on the values of asceticism. Reason is positioned not as an independent source of ethics, but rather works within the framework of texts. Ibn Abī al-Dunyā also does not offer new moral values, but rather provides a transcendental foundation for the ethical traditions already known to pre-Islamic Arab society. Likewise, the concept of asceticism he introduced is not interpreted as an absolute rejection of worldly life, but as a foundation for the formation of moral virtues. Third, by using a traditionconstituted inquiry approach, this study also shows that the hadithbased ethics contained in his works are part of a living moral tradition. Hadith not only functions as a source of norms, but also as a moral tradition that gains legitimacy through sanad, the community of transmission, and the continuity of practice. The rationality constructed in this tradition is not speculative or ahistorical, but rather manifested through the thematic structure of the narrations, the argumentation patterns inherent in the hadith tradition, and the narratives that guide the formation of moral character. Within this framework, Ibn Abī al-Dunyā acts as an agent of tradition who selects, organizes, and revitalizes narrations to form an ethical construction with internal rationality. Thus, this study shows that hadith-based ethical works cannot be understood solely as compilations of moral advice, but as representations of an intellectual tradition that brings together tradition, practice, and rationality. This finding broadens the horizon of hadith studies by positioning hadith as a living moral tradition that shapes the practices, rationality, and character of the Muslim community, while also offering a historical reading of hadithbased ethics that is not limited to the categories of philosophical ethics.

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