REPRESENTATION OF RELIGIOUS LITERACY IN TAFSIR “THE STUDY QURAN”

Mohammad Salahuddin Al-Ayyuubi, NIM.: 22205035009 (2024) REPRESENTATION OF RELIGIOUS LITERACY IN TAFSIR “THE STUDY QURAN”. Masters thesis, UIN Sunan Kalijaga Yogyakarta.

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Abstract

Many Quranic verses imply that all monotheistic religions are still recognized in line with the preservation of the Quran. On the other hand, most traditional interpreters believe that other religions cannot now be a way of salvation. The exclusive interpretation was rejected by Seyyed Hossein Nasr et al. with the interpretation of “The Study Quran”, which contains religious literacy. This study aims to explain the nature of religious literacy and its representation in the interpretation of “The Study Quran” and explain the factors of religious literacy representation in the interpretation of “The Study Quran”. Data collection for this qualitative literature research was conducted through documentation on selected verses. A combination of John Fiske’s semiotic analysis, Stuart Hall’s cultural representation analysis, and Theo van Leeuw’s critical discourse analysis was conducted after the tafsir of all the selected verses was displayed to understand the status of tafsir as a culture as well as a collection of signs and discourses. As a result, it is known that religious literacy in the interpretation of “The Study Quran” includes an understanding of the basic concepts of Islam and monotheist religions, as well as awareness and respect for the various rituals, traditions, and expressions of different religious adherents. Understanding the basic concepts of Islam is represented in the interpretation of QS. 1:1–7, QS. 2:208, QS. 3:19–85, and QS. 5:3. The multireligious and multicultural awareness is represented in the interpretation of QS. 2: 62, 113, 120; QS. 3:64; QS. 5:18; 48, 51, 69, 72, 82; QS. 9:30; QS. 22:17; and QS. 49:13. Quoting pro-coexistence traditional interpreters and employing intra-Quran hermeneutics bolstered by rationalization and universality as the primary rhetorical devices to explain the resurgence of definitions of diverse religious concepts are two examples of representational forms. The central doctrine holds that anyone, regardless of faith in Islam, who does good deeds and believes in God and the last day can find salvation in the hereafter. There are internal and external factors behind this representation. Internal factors consist of scientific and religious backgrounds, as well as upholding work principles. While the external factors are the national and global socio-religious situation and conditions, responsibility for funding, and familiarity with the HarperCollins Study Bible book,. These elements affect the process of creating a pluralistic religious literacy discourse culture, as exemplified by “The Study Quran”'s interpretation. This research strengthens other studies that state the existence of pluralism in the tafsir of “The Study Quran” and refutes the assumption that this tafsir focuses on indoctrinating this understanding because pluralism is just one part of the unique religious literacy of “The Study Quran”.

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