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.
Up to now, the research on ḥijāb and jilbab is still a debatable and relevant topic for further discussion. One of the figures who took part in the ḥijāb and jilbab problem is Asma Barlas. He criticized the understanding of Muslims, especially the interpretation product of conservatives scholars, who reduced the meaning of the ḥijāb to the obligation to wear a ḥijāb. According to her, the obligation to wear the ḥijāb by wearing the jilbab is still influenced by the patriarchal and misogynistic mindset of the jāhiliyyah community. This article aims to explain the construction of Asma Barlas' thought, especially in the issue of ḥijāb and jilbab. Then, this article will also try to place the thoughts of Asma Barlas in the Typology of Contemporary Interpretation of Thought initiated by Sahiron Syamsuddin. The categorization of contemporary commentary thought initiated by Sahiron Syamsuddin makes it easier for later researchers to identify the basic construction of an interpreter thoughts of the Qur'an.
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