Metaphors of Prophetic Stories in the Quran: A Study of Ahmad Muhammad Khalafullah's Imagination with al-Ghazali's Epistemology
DOI:
https://doi.org/10.23917/qist.v4i3.14840Keywords:
Khalafullah, al-Ghazali, al-Khayal, Ontology, RevelationAbstract
This study examines the interpretation of the stories of the prophets in the Qur'an through an epistemological critique of Ahmad Muhammad Khalafullah's literary-historical approach using al-Ghazālī's theory of imagination (al-khayāl). Although there has been extensive discussion of the narratives of the prophets in the Qur'an and literary approaches, previous studies have rarely examined the epistemological implications of imagination within Khalafullah's literary-historical framework, particularly in relation to the ontological truth of revelation. Khalafullah places the imaginative dimension in Qur'anic stories as a literary element that does not depend on historical truth, thus raising debates about the ontological status of revelatory stories. Meanwhile, al-Ghazālī, through Mishkāt al-Anwār and Iḥyā' ‘Ulūm al-Dīn, asserts that imagination is an epistemic medium that connects sensory reality and spiritual essence, so it cannot be reduced to fiction. This study aims to critically reassess Khalafullah's position by employing al-Ghazali's hierarchical epistemology of truth. This study employs a qualitative literature based method with descriptive critical analysis of primary works of Khalafullah and al-Ghazali, supported by contemporary Quranic studies. The findings demosntrate that al-Ghazālī's epistemology of al-khayāl offers a corrective framework to Khalafullah's reductionist tendency by situating Qur'anic narratives within a layered structure of truth encompassing literal, moral, and spiritual dimensions. This integrative framework preserves the pedagogical function of imagination without negating the ontological status of revelation. This study contributes to strengthening contemporary interpretation methodology by offering an integrative perspective between literary aspects and revelatory truth. At an international level, the study offers a conceptual alternative for ongoing debates on scripture, narrative, and imagination across Islamic Studies, religious, hermeneuthics, and comparative theology.
References
[1] M. A. Alsaied dan H. H. A. Farag, "Analysis of the Alignment of Speech with the Requirements of Context in the Qur'an A Methodological and Foundational Study," J. Posthumanism, vol. 5, no. 4, Apr 2025, doi: https://doi.org/10.63332/joph.v5i4.1078
[2] M. Q. Shihab, Kisah-Kisah dalam al-Quran: Makna dan Hikmah. Tangerang: Lentera Hati, 2025.
[3] M. K. al-Qattan, Mabahith fi 'Ulum al-Qur'an. Riyadh: Maktabah al-Ma'arif li al Nashr wa al-Tawzi, 2000.
[4] A. Mufid, Abd. K. Massoweang, M. Mujizatullah, A. Muslim, dan Z. Yani, "Rereading Nasr Hamid Abu Zayd's method of interpreting religious texts," HTS Teol. Stud. Theol. Stud., vol. 79, no. 1, Jan 2023, doi: https://doi.org/10.4102/hts.v79i1.8102
[5] M. A. Alsaied dan H. H. A. Farag, "Analysis of the Alignment of Speech with the Requirements of Context in the Qur'an A Methodological and Foundational Study," J. Posthumanism, vol. 5, no. 4, Apr 2025, doi: https://doi.org/10.63332/joph.v5i4.1078
[6] M. Ashiddieqy, "Kritik atas Pemikiran Muhammad Ahmad Khalafullah Terhadap Ayat-ayat Tentang Kisah Mitos dalam Al-Qur'an," Universitas Islam Negeri Sunan Ampel Surabaya, Surabaya, 2018.
[7] M. N. K. Setiawan, al-Qur'an Kitab Sastra Terbesar,. Yogyakarta: Elsaqpress, 2006.
[8] N. Sofwan, "Pendekatan Sastra Dalam Kisah-Kisah Al-Qur'an Perspektif Muḥammad Aḥmad Khalafullāh," alashriyyah, vol. 7, no. 01, hlm. 55-71, Apr 2021, doi: https://doi.org/10.53038/alashriyyah.v7i01.136
[9] A. H. M. bin M. Al-Ghazali, Ihya' 'Ulum al-Din. Beirut: Dar al-Ma'rifah, 1990.
[10] I. A. Khoirudin, "The Classification of Knowledge According to Imam Al-Ghazali," Tasfiyah J. Pemikir. Islam, vol. 5, no. 1, hlm. 75, Jan 2021, doi: https://doi.org/10.21111/tasfiyah.v5i1.5223
[11] T. Aziz dan A. Z. Abidin, "Pendekatan Munasabah Psikologiah Muhammad Ahmad Khalafullah: Analisis Kisah Luth dan Kaumnya dalam Al-Qur'an," Nun J. Studi Alquran Dan Tafsir Nusant., vol. 5, no. 2, hlm. 151-183, Jan 2020, doi: https://doi.org/10.32495/nun.v5i2.94
[12] M. Romadoni dan A. Khalafullah, "IMPLEMENTASI PEMIKIRAN AHMAD KHALAFULLAH PADA KISAH KAN'AN DALAM AL-QUR'AN".
[13] A. Elshimi, "Al-Ghazali's integral epistemology: A critical analysis of the jewels of the Quran".
[14] T. Bauer, "The Polisemy of the Qur'an and Islamic Intellectual History," J. Quranic Stud., vol. 12, no. 1, hlm. 1-24, 2010.
[15] S. Günther, "Symbolic Communication in the Qur'an," Arabica, vol. 56, no. 3-4, hlm. 314-345, 2009.
[16] J. W. Creswell, Qualitative Inquiry and Research Design: Choosing Among Five Approaches. dalam 3. SAGE Publications, 2013.
[17] S. Sugiyono, Metode Penelitian Kuantitatif, Kualitatif, dan R&D. Bandung: Alfabeta, 2017.
[18] I. Manẓūr dan M. ibn Mukram, Lisān al-ʿArab, 3 ed. Beirut: Dar Sadir, 1993.
[19] M. al-Zarkashī, al-Burhān fī 'Ulūm al-Qur'ān, vol. 1. Cairo: Da>r Kutub al-Hadith, 2006.
[20] J. al-Din al-Suyuti, al-Itqān fī 'Ulūm al-Qur'ān, vol. 2. Da>r al-Fikr, 2011.
[21] A. Muhammad-Bello, M. J. Eskandarlou, dan M. B. Qayyoumi, "The Educational and Guiding Dimensions of Qur'anic Storytelling: An Analytical Study of Its Objectives and Contemporary Relevance," Quran Contemp. Stud., vol. 1, no. 2, hlm. 71-94, 2025.
[22] A. Neuwirth, "Qur'anic Narrative and the Challenge of Literary Criticism," J. Quranic Stud., vol. 6, no. 2, hlm. 1-22, 2004.
[23] M. A. Draz, al-Naba' al-'Azim. Cairo: Dar al-Qalam, 1997.
[24] M. Muḥammad Taqī, Taḥlīlī nawaz Qaṣaṣ Qur'ān. Tehran: Amir Kabīr., 1997.
[25] M. H. Maʿrifat, Al-Tamhīd fī ʿulūm al-Qur'ānī, 3 ed. Qum: Tamhīd Cultural Institute, 2011.
[26] S. al-Salih, Mabahith fi 'Ulum al-Qur'an. Beirut: Dar al-'Ilm li al-Malayin, 2000.
[27] A. al-Q. J. M. bin 'Umar bin M. al-Zamakhshari, Tafsir al-Kashshaf. Beirut: Dar Kutub al-'Ilmiyyah, 2009.
[28] M. S. Majid dan A. Rohman, "Kisah dalam Alquran Perspektif Pendidikan Islam," Muallimun J. Kaji. Pendidik. Dan Kegur., vol. 2, no. 1, hlm. 29-48, Mei 2022, doi: https://doi.org/10.23971/muallimun.v2i1.3833
[29] M. A. Zahrah, al-Mu'jizah al-Kubrā. Cairo: Dar al-Fikr al-;'Arabi, 1998.
[30] F. Hadi, "A Literature Approach of The Story in the Qur'an (Study About Muhammad Ahmad Khalafullah's Interpretation on the Story of Ashab Al-Kahf )," J. Intellect. Sufism Res. JISR, vol. 3, no. 2, 2021, doi: https://doi.org/10.52032/jisr.v3i2.96
[31] M. F. Bin Muhammad Yusoff, "Tracing the Tracts of Qaṣaṣ: Towards a Theory of Narrative Pedagogy in Islamic Education," Religions, vol. 14, no. 10, hlm. 1299, Okt 2023, doi: https://doi.org/10.3390/rel14101299
[32] H. Halil, "Reconciling the Qur'ān and the Bible: A new approach to scriptural dialogue," HTS Teol. Stud. Theol. Stud., vol. 81, no. 1, Sep 2025, doi: https://doi.org/10.4102/hts.v81i1.10763
[33] M. A. Khalafullah, al-Fann al-Qasasi fi al-Quran al-Karim. Kairo: Dar al-Ma'arif, 1998.
[34] M. A. Khalafullah, al-Fann al-Qasasi fi al-Qur'an al-Karim. Kairo: Dar Ibn Sina, 1999.
[35] M. Ashiddieqy, KRITIK ATAS PEMIKIRAN MUHAMMAD AHMAD KHALAFULLAH TERHADAP AYAT-AYAT TETANG KISAH MITOS DALAM AL-QUR'AN (Kajian Terhadap Kitab al-Fann al-Qasasi Fi al-Qur'an al-Karim). Surabaya: UIN Sunan Ampel Surabaya, 2018.
[36] A. al-Qahir al-Jurjani, Asrar al-Balaghah. Beirut: Resalah Publishing, 2007.
[37] A. 'Abdillah M. bin A. al-Ansari Al-Qurtubi, al-Jami' li Ahkam al-Qur'an, vol. 8. Beirut: al-Resalah.
[38] A. J. M. bin J. al-Tabari, Jāmi' al-Bayān 'an Ta'wīl Āy al-Qur'ān, vol. 4. Cairo: Dar al-Hadith, 2010.
[39] S. Qutb, Fī Ẓilāl al-Qur'ān, 10 ed., vol. 1. dar al-Shuruq, 2003.
[40] F. al-Din al-Rāzī, Mafātīḥ al-Ghayb, vol. 2. Beirut: Dar al-Fikr.
[41] M. Abduh, Tafsir al-Manar, vol. 6. Kairo: Dar al-Manar, 1347.
[42] U. Aweida, "Figurative Imagery and Religious Discourse in Al-Mufaḍḍaliyyāt," Religions, vol. 16, no. 9, hlm. 1165, Sep 2025, doi: https://doi.org/10.3390/rel16091165
[43] A. A. M. bin A. bin A. B. bin F. A.-A. A.-K. Al-Qurṭubī, al-Jami' li Ahkam al-Qur'an, vol. 4. Beirut: al-Resalah.
[44] A. J. M. bin J. al-Tabari, Tafsir al-Tabari Jami' al-Bayan 'an Ta'wil ay al-Qur'an. Dar al-Hijr, 2001.
[45] D. Boscaljon, "Myth, Religion, Imagination, and (Virtual) Realities," Religions, vol. 15, no. 10, hlm. 1279, Okt 2024, doi: https://doi.org/10.3390/rel15101279
[46] A. H. M. bin M. Al-Ghazali, Mishkat al-Anwar. Beirut: Dar al-Kutub al-'Ilmiyyah, 2000.
[47] K. Al Walid, W. Z. Z. Toresano, R. S. Widjayanti, dan N. A. Norman, "Reframing Religious Experience through 'Ālam al-Mithāl: A Philosophical and Mystical Perspective in Islamic Thought," Teosofi J. Tasawuf Dan Pemikir. Islam, vol. 15, no. 1, hlm. 148-171, Jun 2025, doi: https://doi.org/10.15642/teosofi.2025.15.1.148-171
[48] F. Griffel, Al-Ghazali's Philosophical Theology. New York: Oxford University Press, 2009.
[49] D. A. B. Yassin dan A. AlAhmad, "Rational Necessity in Hermeneutics: Exploring Al-Ghazali's Hermeneutics Theory," J. Posthumanism, vol. 5, no. 2, Apr 2025, doi: https://doi.org/10.63332/joph.v5i2.493
[50] A. H. M. bin M. Al-Ghazali, Ihya' 'Ulum al-Din. Cairo: Daral-Sha'b, 1986.
[51] H. Moh., "Semiotic-Sufistic Interpretation of Imam Al-Ghazali: A Case Study of The Verses of Light in the Holy Qur'an," Indones. J. Islam. Lit. Muslim Soc., vol. 7, no. 2, 2022, doi: https://doi.org/10.22515/islimus.v7i2.7529
Downloads
Submitted
Accepted
Published
How to Cite
Issue
Section
License
Copyright (c) 2025 Salisa Wardah Kumala; Abdul Kadir Riyadi
This work is licensed under a Creative Commons Attribution 4.0 International License.
