INTERTEKSTUALITAS AL-QUR’AN Formasi Diskursif, Fragmentasi Epistemologis, dan Signifikansi Metodologis

Egi Tanadi, NIM.: 21200011090 (2023) INTERTEKSTUALITAS AL-QUR’AN Formasi Diskursif, Fragmentasi Epistemologis, dan Signifikansi Metodologis. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The notion of “intertextuality” that was born from the intellectual tradition of 1960s French literary criticism has never been understood singularly to its successor, especially in regard to hermeneutics and scriptural reasoning. Starting with Richard Hays in Biblical Studies and Reuven Firestone in Qur’ānic studies, intertextuality has became a “critical theory” for performing historical back-projection of texts, which is considered effective in determining origins and influences of earlier religious and cultural traditions to the Qur’ān. By positioning “Qur’ānic intertextuality” as an academic discourse disputed in the scholarship of scriptural studies and interreligious relations, this MA thesis analyzes the development and mobilization of the discourses of the Qur’ānic intertextuality within the framework of Foucauldian archaeology of knowledge and M. Amin Abdullah’s notion of interdisciplinary Islamic studies. The research is based on following questions: First, how is the base of formation, fragmentation, and mobilization of the Qur’ānic intertextuality as an interdisciplinary discourse in studying the Qur'ān and interreligious relations; Second, how is the character-istics of the four trajectories of discourses of Qur’ānic intertextuality and its implications are reviewed from the framework of interdisciplinary Islam studies. Reseearch data refers to a collection of publications studying the texts of the Qur'ān and comparative scriptures from 1990 to 2022 which uses the notion of intertextuality or Kristevan hermeneutics. Some important findings are; First, although the idiom was born from poststructu-ralism framework as a phenomenon of text permutation and productivity, "intertextuality" turned into a theory and methodology of text criticism in 1985 through the discourse of scriptural intertextuality, tannāṣṣ al-Qur'ān, and extratextuality. The shifts from post-structuralism to others such as traditionalism, structuralism, and neo-traditionalism are based on the construction of politics, knowledge, and theology in the Arab Muslim and Euro-American worlds in the last six decades. Second, Kristeva's readers reconstructed intertextuality into a terminology in source criticism, critique of authorship, and textual allusion studies. Academic discourses that adopt the nomenclature of intertextuality in Qur'ānic studies are categorized into four groups; First, "Kristevan intertextuality" which talks about how Kristeva's concept of textuality is adopted in the reading of religious texts; Second, "Scriptural Intertextuality" which deconstructs Kristeva's thought into methods and theories of textual criticism; 3) "Tannāṣṣ al-Qur'ān" which maintains the aspect of faith of God's existence in the scripture as Primum Movens while adopting poststructuralism; 4) "Qur'ānic extra-textuality" which looks at the relationship between the Qur'ān and surrounding texts (dirāsat mā hawla al-Qur'ān). Overall, the epistemological fractures in the discourse of Qur'ānic intertextuality contribute to the development of the study of the Qur'ān, tafsīr, history of Islam, inter-scriptural relations, and modern Arabic literature. The adoption of critical idioms such as intertextuality in Islamic studies has also led to objective-scientism, deconstructive-autocriticism, and interdisciplinary studies of scripture.

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