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All Journal Al-Qudwah: Jurnal Studi Al-Qur'an dan Hadis Contemporary Quran
Yulianda, Reno
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Religion Languange, Linguistic, Communication & Media Social Sciences Other

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Reintepretasi terhadap Ayat-Ayat Khamr dalam Al-Qur’an: Analisis Intertekstual Julia Kristeva Yulianda, Reno
Contemporary Quran Vol. 2 No. 2 (2022)
Publisher : Sunan Kalijaga Islamic State University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/cq.v2i2.5695

Abstract

It is known that the problem of alcoholic beverages has been prevalent in the past and is still prevalent today. This action leads to many bad things that can damage yourself and cause others. This article seeks to give new thoughts on real or existing problems in the Qur'an. Efforts to explore or analyze the text of the Qur'an, especially discussing alcohol, can be reviewed from a literary (language) perspective, also known as semiotics. This research wants to see how the role of Julia Kristeva's semiotics with its intertextuality approach theory to reveal and trace from one text to another related to the discussion being studied. So it takes a type of qualitative research that is literature in which the collection of data is taken from books, scientific works, especially those related to liquor. The purpose of applying Julia Kristeva's intertextuality theory is to analyze the data that has been collected in order to reveal the transformations, modifications and parallels that occur from all texts. The results obtained from Julia Kristeva's intertextuality theory regarding liquor. There are transformations, modifications and parallels that occur in the three verses about liquor, namely QS. Al-Baqarah (2): 219, QS. An-Nisa' (4): 43 and QS. Al-Ma'idah (5): 90-91. The first verse warns that intoxicants contain many evils and harms. The second verse explains that it is not recommended to pray while drunk. It is known that the habits of the Arab community at that time could not be separated from liquor, even when they wanted to pray. This is the transformation and modification that occurs in the first verse to the second verse. The parallel is known in the previous two verses and this third verse both discuss liquor, but in this verse there is a meaning of confirmation of the prohibition of liquor.
Biblical Intertextual Strategies in “The Study Quran: A New Translation and Commentary”—An Analysis of Presentation Forms in Contemporary Qur’anic Exegesis Andesra, Aan; Yulianda, Reno
Al-Qudwah Vol 3, No 2 (2025): December
Publisher : UIN Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/alqudwah.v3i2.37995

Abstract

Cross-scriptural exegesis, a classical yet not fully normalized practice, has become central to contemporary Qur’anic studies. Seyyed Hossein Nasr et al.’s The Study Quran: A New Translation and Commentary exemplifies this shift by creating intertextual dialogue across scriptures to emphasize narrative and theological continuity. This study examines how the Bible in The Study Quran especially regarding Qur’an 12:23–42, which covers feminine temptation and the prisoners’ dreams is presented not just narratively but through a systematic, scholarly approach. The researcher applies Julia Kristeva’s theory of intertextuality and Mikhail Bakhtin’s dialogic theory (heteroglossia and carnivalesque), using a qualitative-textual method based on library sources. The findings reveal that intertextuality in the verses encompasses narrative (Q. 12:23–35, 36–42), legal (Q. 12:25, 36), and semiotic (Q. 12:36, 41) dimensions. The intertextual models include references (Q. 12:36), explanations (Q. 12:23), comparisons (Q. 12:23, 25, 35–38, 41, 42), and critiques (Q. 12:37–40). These forms create an analytical-comparative work aligned with its dialogical purpose, while upholding the Qur’an’s hierarchical authority over the Bible within a theological framework. From a dialogic view, the multiple voices the Qur’an (proton), the exegete (neutron), and the Bible (electron) reflect a carnivalesque dynamic. Abstrak: Fenomena tafsir lintas kitab merupakan praktik klasik yang belum sepenuhnya dinormalisasikan, tetapi kini menjadi jantung diskursus studi al-Qur’an kontemporer. Karya Seyyed Hossein Nasr dkk., The Study Quran: A New Translation and Commentary, merefleksikan pergeseran ini dengan membangun dialog intertekstual lintas kitab guna menyoroti kesinambungan naratif dan teologis. Penelitian ini bertujuan menelaah bagaimana Bibel dalam The Study Quran, khususnya pada QS. Yūsuf: 23–42 yang berkaitan dengan kisah godaan perempuan dan tafsir mimpi narapidana tidak sekadar dikutip secara naratif, tetapi dihadirkan melalui strategi ilmiah yang sistematis. Dalam konteks ini, peneliti menggunakan teori intertekstualitas Julia Kristeva (intrinsik) dan teori dialogis Mikhail Bakhtin (heteroglossia dan carnivalesque). Adapun metode yang digunakan ialah kualitatif-tekstual dengan memanfaatkan sumber-sumber kepustakaan. Hasil penelitian menunjukkan bahwa ragam bentuk interteks terkait tema ayat memuat kisah (QS. Yūsuf: 23-35 dan 36-42), hukum (QS. Yūsuf: 25 dan 36), dan semiotik (QS. Yūsuf: 36 dan 41). Terkait model intertekstual memuat rujukan (QS. Yūsuf: 36), penjelasan (QS. Yūsuf: 23), perbandingan (QS. Yūsuf: 23, 25, 35, 36, 37, 38, 41, dan 42), dan kritik (QS. Yūsuf: 37-40). Ragam bentuk interteks tersebut menjadikannya sebagai bentuk yang bersifat analitis-komparatif, hal ini senada dengan tujuan pengaplikasian dalam rangka membangun dialog, walau dalam konsep teologi tetap memuat hirarki otentisitas al-Qur’ān dibanding Bibel. Jika dilihat dalam kacamata dialogis menunjukkan keberagaman bentuk suara proton (al-Qur’ān), suara neutron (mufasir), dan suara elektron (Bibel) dapat menggambarkan karnivalistik.
Co-Authors Andesra, Aan