@mastersthesis{digilib75008,
           month = {November},
           title = {PERBEDAAN RANAH MAKNA IMRA?AH, ZAUJAH, NISA?, UNSA DALAM AL-QUR?AN (STUDI SEMIOTIKA CHARLES SANDERS PEIRCE)},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 23205032021 Fina Izzatul Muna},
            year = {2025},
            note = {Dr. Adib Sofia, S.S., M.Hum.},
        keywords = {Imra?ah, Zaujah, Nisa?, Unsa, Semiotika Charles Sanders Peirce},
             url = {https://digilib.uin-suka.ac.id/id/eprint/75008/},
        abstract = {There are numerous references to women in the Qur'an, both in terms of stories and discourse, such as leadership, involvement in public spaces, freedom of expression, and rights and obligations. Symbols of women in the Qur'an include the terms imra'ah, zaujah, nisa?', and un{\.s}a?. Each term is often interpreted textually, meaning woman. However, if explored more deeply, the meaning of woman is broader in different spheres, contexts, and cultures. To explore the meaning of symbols in the Qur'an more deeply, we can integrate other disciplines, such as a linguistic approach, namely semiotics. Semiotics can be used as a tool to analyse symbols in the Qur'an. One semiotic theory that is still relevant to this issue is Charles Sanders Peirce's theory. From this background, two problems arise, namely the terms imra?ah, zaujah, nisa??, un{\.s}a? are discussed in terms of their individual meanings, and the terms imra?ah, zaujah, nisa??, un{\.s}a? are discussed in terms of their overall meaning.
C.S. Peirce's theory usually goes through a triadic semiosis process that is interconnected between one sign and another. C.S. Peirce's triadic relationship is divided into three signs, namely representamen, object, and interpretant. Representamen is something that is still beyond human senses. The object is the real form of perception. Meanwhile, the interpretant is the interpretation of what humans perceive. Each of these signs is further divided into three entities. Representamen consists of qualisigns, sinsigns, and legisigns. Objects consist of icons, indices, and symbols. Interpretants consist of rhemes, dicent signs/dicisigns, and arguments. This study uses a qualitative research method with a descriptive-analytical approach based on library research. The sources used are primary sources, namely the Qur'an, and secondary sources, such as tafsir books, books, final projects, and journal articles related to the discussion.
The results of this study show that the terms imra'ah, zaujah, nisa?', and un{\.s}a? have different meanings in different contexts, both in terms of their individual meanings and their overall meanings. The meaning of the term imra'ah is interpreted as a woman who tends towards bad things or attitudes, such as being arrogant, an infidel, disobedient, ideologically different, and ideologically similar, but with shortcomings. The term zaujah is interpreted as an obedient, righteous, and ideologically similar woman. The term nisa?' is interpreted as mature women, adult women, and young girls in relation to gender. The term un{\.s}a? is interpreted as women who do good deeds, are faithful, and are in paradise. Meanwhile, in its overall meaning, the term imra'ah refers to women who tend towards bad attitudes, are related to ideology, and are unlucky. The term zaujah means a woman who tends towards good things and attitudes, related to the same ideology, and has no abnormalities. The term nisa?' means women in terms of gender roles and social and cultural constructs. The term un{\.s}a? means women in the biological realm. These four terms fall within the realm of gender meaning and can be classified into three types, namely ideological (the terms imra?ah and zaujah), social (the term nisa??), and biological (the term un{\.s}a?).}
}