According to narratology, to name something is to grant it an identity. While Qur'an is unnaming women figures engaged in its narratives, one could uncover the worldview underlying its decision to use such linguistic expression. In so doing, the paper adopts a method developed by Angelika Neuwirth, commonly referred to as pre-canonical reading. It initially compiles Qur'anic verses mentioning women figures either by name, allusion, or only stating certain historical event typical of them. It then puts them in their chronological order according to Noledeke's notion (commonly known as tartib nuzuli in Islamic scholars). This paper then discerns the textual context and role which each verse plays in their sura of origin. At this point, this paper divides each sura of origin into some parts according to the verses' grammatical structure and thematic content. Qur'an's referentiality, in Neuwirth's term, to verses preceding and coming after the woman-mentioning verse, sura revealed before and after the 'home' sura, and historical realities surrounding them is the next point to discuss. The paper discerns sub-textual (to the panegyrical pre-Islamic ode) as well as the intertextual relation; delving its self-referentiality and extra-textual referentiality. Having done all these, the paper shows that Qur'an endows women with agencies, but stops endowing in fundamental level. In that level women are subordinated. Added to that, scholars either in Muslim and non-Muslim could not hitherto provide us with historical data saying that the ways in which Qur'an addresses women are those used to address them respectfully.
Homophobic bias has been existing in tafsir literature, ranging from its very early works to the most recent ones. Among the aspects in which such a bias appears is that relating to the history of homosexuality. Al-A’rāf ([7]: 80) and al-‘Ankabūt ([29]: 28) are the only verses that talk about the aspect. Rather than following the mainstream tafsir denying the historicity of homosexuality, this article elaborates al-Rāzī’s alternative interpretation on the two verses and comes up with an argument that homosexuality might historically exist even before the lifetime of Lot and his people. Emphasizing on linguistic and literary analysis on the words sabaqa, bi, and fahisya, it finds strong foundations on which the argument is relying. Further, the article finds that it is the sexual politics that brings about the homophobic bias into Qur’an tafsir. The very kind of politics expels homosexuality from the so- called ‘normal’ life.
Al-Qur’an Terjemahan Wanita adalah salah satu contoh mushaf yang terkomodifikasi (the commodified mushaf), sebuah fenomena Al-Qur’an kontemporer yang dicirikan dengan kebaruan tampilan, bentuk kaligrafi—termasuk pewarnaan teks, dan variasi parateks/teks tambahan. Dalam Al-Qur’an Terjemahan Wanita Cordoba yang saya teliti, teks tambahan baru ini memiliki lima titik narasi yang bernuansa patriarkis dan konservatif. Penelusuran sumber yang saya lakukan menunjukkan bahwa narasi-narasi patriarkis ini dirujuk dari karya-karya para tokoh dari gerakan Islamis tertentu. Dengan demikian, fenomena ini menunjukkan setidaknya dua hal. Pertama, pemilihan perempuan sebagai target konsumen membuktikan masih berlakunya tuduhan umum tentang identiknya perempuan pada pemujaan komoditas (commodity fetishism). Konsep yang terakhir ini juga menjelaskan mengapa Al-Qur’an untuk perempuan ini memiliki beragam fitur tambahan dan harus sebegitu stylish-nya. Kedua, kemunculan dan distribusi pemahaman konservatif ini merepresentasikan interseksi antara Islam dan konsumerisme, antara agama dan kapitalisme. Lebih jauh, ia menguatkan pandangan sosiolog yang mengatakan bahwa interseksi semacam ini hanya akan memproduksi dan mendistribusikan pemahaman konservatif tentang otoritas keislaman. Dalam keutuhannya, tulisan ini mencoba menawarkan model kajian baru terhadap perempuan dan Al-Qur’an.
This paper offers a new reading of register polarization in two types of translations (narrative and gandul/interlinear) and the tafsīr part of al-Ibrīz li-Ma’rifat Tafsīr al-Qur’ān al-‘Azīz by Kiai Bisri Musthafa. A close reading of the narrative translation and the tafsīr requires the identification of every word comprising the speech to identify the speech register. In order to recognize the register of thegandul/interlinear translation, one must put into one’s perspective the tripartite components and properly put them into consideration. Bearing this in mind, I found that Kiai Bisri uses the register of ngoko lugu to address the audience in both parts of the narrative translation and tafsīr. In the gandul translation, one can barely identify the moment in which Kiai Bisri addresses the audience. However, I found that the very register of ngoko lugu is not exclusively exhausting the spaces. In many places the register of krama and krama inggil heavily flavor the dough. This polarization implies that the author-audience relationship is more likely that of the kiai-santri in the Islamic science class (pedagogical) instead of the kiai-congregation in the pengajian (public religious teaching, thus da’wa).
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