Institutional Repository UIN Sunan Kalijaga YogyakartaPENDEKATAN NARRATIVE CRITICISM A.H JOHNS ATAS KISAH NABI IBRAHIM DALAM QS. MARYAM: 41-50NIM.: 22105030134Shinta Adila Malasar PratamiauthorThis study is motivated by the unique narrative of the story of Prophet Ibrahim in the Qur’an, particularly in Surah Maryam, verses 41–50. Unlike other surahs that present theological dynamics in the public sphere, Surah Maryam specifies the story of Prophet Ibrahim in the private (domestic) sphere with his father, Azar, marked by the rhetorical repetition of the polite address “Ya Abati” amidst his father’s threat of disbelief. This study aims to explain the narrative structure of this dialogue and uncover its deepest meaning using the Narrative Criticism approach developed by Anthony Hearle Johns (A.H. Johns). This is a library research study employing a descriptive-analytical method. Data analysis was conducted by dissecting the content (story) and discourse aspects through A.H. Johns’ principle of the duality of revelation, namely the Qur’an as Process and the Qur’an as Event. Research findings indicate that narrative criticism bases its interpretation on the textual world or the world of the story contained within the text. Since narrative criticism focuses on the world of the story, understanding and grasping the intended message of this narrative text requires an examination of its elements—namely, the events that occur within it, the characters involved, the setting as the story’s context, and the unfolding plot. Furthermore, an understanding of the art of storytelling (rhetoric) is also essential for deriving a deeper meaning. Indeed, the story of Ibrahim in this text is aesthetically bound by the poetic end-rhyme (fashilah) “-iyya,” which enhances the aural impact for the listener. A.H. Johns’ narrative critique is closely tied to his perspective, which positions the Qur’an in two modes: as a “process” and as an “event.” This implies that the “implied reader” of the story of Prophet Ibrahim, as analyzed by Johns, is Muhammad when the Qur’an is in the “process” mode, and the Muslim community at large when it is in the “event” mode.297.122 Quran, Al-Qur'an, Alquran2026-06-25UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS USHULUDIN DAN PEMIKIRAN ISLAMThesis

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