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BIAS PEMBAHARUAN DALAM HISTORIOGRAFI TAFSIR: TELAAH MANAHIJ TAJDID FI AN-NAHW WA AL-BALAGAH WA AT-TAFSIR WA AL-ADAB KARYA AMIN AL-KHULI (1895–1966)
This study examines the bias of renewal in the historiographical construction of Qur’anic exegesis in the at-Tafsīr section of Amīn al-Khūlī’s Manāhij Tajdīd fī an-Naḥw wa al-Balāgah wa at-Tafsīr wa al-Adab. It departs from the observation that this section does not merely recount the historical development of tafsir, but organizes it through patterns of selection, classification, periodization, evaluative judgment, methodological critique, and a specific orientation toward renewal. Previous scholarship, especially Shuruq Naguib’s work, has argued that al-Khūlī’s reform project contains an evolutionist horizon. This study re-examines that claim through a close reading of the primary text in order to determine how such a developmental tendency operates as a bias of renewal within al-Khūlī’s historiography of tafsir. This research addresses three main objectives: first, to describe how al-Khūlī constructs the history of tafsir in the at-Tafsīr section of Manāhij Tajdīd; second, to analyze the elements of development within that construction, including origin, gradual progression, differentiation of exegetical tendencies, methodological critique, and normative orientation; and third, to explain how the bias of renewal operates in al-Khūlī’s historiography by testing the relevance of Naguib’s evolutionist reading through textual analysis. Methodologically, this study is a qualitative library-based inquiry employing a descriptive-analytical approach. Its primary source is the at-Tafsīr section of Manāhij Tajdīd fī an-Naḥw wa al-Balāgah wa at-Tafsīr wa al-Adab, while its secondary sources include scholarship on al-Khūlī, tafsir historiography, and Naguib’s interpretation of his reformist thought. The analysis uses tafsir historiography as the main framework to examine selection, classification, periodization, and evaluation, while the evolutionist reading is used in a limited sense to clarify the developmental pattern that supports the bias of renewal in al-Khūlī’s historical arrangement. The study finds that al-Khūlī’s account of tafsir history is not a neutral reconstruction of the past, but an intellectual construction shaped by a bias of renewal. This bias appears in his selection of materials, sequencing of historical stages, differentiation of exegetical modes, critique of certain tendencies such as scientific exegesis, and orientation toward Khuṭṭat at-Tafsīr and at-Tafsīr al-Yaum. In this sense, al-Khūlī’s historiography of tafsir functions as a space of diagnosis, evaluation, and formulation of a methodological program for contemporary exegesis. Naguib’s reading is broadly persuasive, though the notion of an evolutionary pattern must be used in a restricted sense as a pattern of internal disciplinary development rather than as a claim of direct influence from evolutionary theory. A limited comparison with aż-Żahabī, Muḥammad al-Fāḍil Ibn `Āshūr, and Rufaidah further shows that historical awareness of development is not unique to al-Khūlī. What distinguishes al-Khūlī, however, is the more directed organization of tafsir history as a means of building methodological legitimacy for contemporary renewal.
FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
NIM.: 22105030017 Muhammad Akmal Makarim
BIAS PEMBAHARUAN DALAM HISTORIOGRAFI TAFSIR: TELAAH MANAHIJ TAJDID FI AN-NAHW WA AL-BALAGAH WA AT-TAFSIR WA AL-ADAB KARYA AMIN AL-KHULI (1895–1966) (Text)
BIAS PEMBAHARUAN DALAM HISTORIOGRAFI TAFSIR: TELAAH MANAHIJ TAJDID FI AN-NAHW WA AL-BALAGAH WA AT-TAFSIR WA AL-ADAB KARYA AMIN AL-KHULI (1895–1966) (Other)
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