KISAH AL-QUR’AN DALAM PERSPEKTIF SASTRA DAN FILSAFAT SEJARAH: STUDI PERBANDINGAN PEMIKIRAN MUHAMMAD AHMAD KHALAFALLAH DAN MUHAMMAD SHAHRUR

M. Nurul Huda, NIM.: 17300016070 (2025) KISAH AL-QUR’AN DALAM PERSPEKTIF SASTRA DAN FILSAFAT SEJARAH: STUDI PERBANDINGAN PEMIKIRAN MUHAMMAD AHMAD KHALAFALLAH DAN MUHAMMAD SHAHRUR. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The narrative verses in the Qur’an constitute more than half of its total verses. This signifies the Qur’an particular emphasis on such narratives, despite their lack of regulative implications akin to legal verses. Unfortunately, the majority of interpretations of these narratives tend to produce meanings of limited benefit or necessity, such as aligning the verses with scientific discoveries. This interpretative method even seems to force the text Qur’anic text to align relative and temporary phenomena, leading some scholars to reject it. However, systematic alternatives have yet to be fully constructed. For instance, while Abduh criticizes scholars preoccupied with scientific interpretations for distancing the Qur’anic reading from its intended hidayah (guidance), he does not prioritize suitable tools to capture this hidayah. Khalafallah and Shahrur, on the other hand, systematically approach narrative verses using modern tools to extract hidayah from them—though with differing orientations: Khalafallah adopts a literary tendency, while Shahrur leans toward philosophical analysis. Using Gadamer’s hermeneutic theory, this library-based research addresses several questions: (i) How do Khalafallah and Shahrur construct their readings of Qur’anic narrative verses, and what similarities and differences exist between them? (ii) Why is it necessary to reconstruct approaches to understanding narrative verses? and (iii) What are the implications of Khalafallah and Shahrur’s readings of these verses? This study reveals several key findings. First, the constructions of Qur’anic narrative interpretations by Khalafallah and Shahrur emerged during Islam’s engagement with Western powers, prompting shifts in thought and methodology from their predecessors. Their differing tendencies were shaped by their respective intellectual histories. Khalafallah, whose academic background lies in literary studies, was influenced by prominent figures such as Taha Husain, Amin al-Khuli, Mustafâ ‘Abd al-Razâq, and Ahmad Amin, who shaped his thought, particularly in linking literature with Qur’anic studies. Shahrur’s construction of thought, which he claimed was philosophical, was influenced by his academic studies in the Soviet Union in the field of engineering which equipped him with a systematic and analytical approach in interpreting texts, including the Qur’an. There, Shahrur encountered Hegel’s philosophy and linguistic theories from figures such as Ibn Jinni and al-Jurjani. The similarity between the two lies in prioritizing the purpose of Qur’anic narratives over proving historical accuracy. However, their methodological frameworks differ. Khalafallah’s literary perspective emphasizes the psychological dimensions of the audience in engaging with Qur’anic narratives, whereas Shahrur’s historical philosophy aligns closely with Ibn Khaldun’s sociology. Second, Khalafallah argues for reconstructing the reading of Qur’anic narratives due to the tendency of interpretations to produce new meanings without considering their relevance to the original intent. Similarly, Shahrur critiques the predominant interpretations as irrelevant or unnecessary. While some attempts at alternatives exist, they lack systematic construction. Khalafallah proposes a method rooted in literary criticism inspired by usūl al-fiqh principles such as istiqra (induction) and tadarruj (gradualism). Shahrur, on the other hand, suggests understanding narratives as al-sunan altārīkhiyyah (historical laws), enabling humanity to predict and anticipate future events. Third, Khalafallah’s literary approach to Qur’anic narratives has at least three implications: de-factualization, demythologization, and transformation of Qur’anic stories. Meanwhile, the shared implications of Khalafallah’s literary perspective and Shahrur’s historical philosophy include de-historicization of narratives, humanization of story characters, and an interpretive focus on the objectives of the stories. These approaches ensure that the Qur’an remains salih li kulli zaman wa makan (relevant for all times and places).

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