Penafsiran Sab’ Samawat Dalam Kitab Tafsir Al-Qur’an Al-Azim Karya Ibnu Katsir (Kajian Intertekstualitas Julia Cristeva)

Abstract

This paper found that there is intertextuality in Ibn Kathir's Work, Al-Qur’an Al-Azim. When Ibn Katsir interpret Sab 'samawat in seven surahs, Qs. Al-Baqarah: 29, al-Isra ': 44, al-Mu'minun: 86, Fussilat: 12, at -Talaq: 12, al-Mulk: 3, and N h: 15, his interpretation has a correlation with previous texts. Related interpretations contained in the Al-Jami 'Li Ahkam al-Qur'an by Qurthubi, Jami' al bayan an ta'wil ay al-Quran by Thabari , and Ibn Mas'ud's exegesis. Furthermore, Al-Qur'an's Al-Azim's work, as a phenotext, has a lot of similarity with The Book of Enoch, as its genotext. The similarity is found in three points. First, the sky consists of seven layers, some of which are above the others. Second, every sky inhabit by the angels. Third, the angels in first sky give an honour to second sky habitant, the angels in second sky give an honour to third sky habitant, and so on. So, this paper attest Kristeva's theory that there is no independent text, one text with another is always related. And the other hand, this paper prove al-Quran as a cultural product, muntaj as-Saqafi.

Konsep Syahid dalam Tafsir Al-Azhar: Analisis Pendekatan Julia Kristeva

“…(Wildan Taufik, 2018) Secara uumum, teori ini layaknya dialog antar teks yang artinya, sebuah teks itu penciptaannya pasti ada keterkaitan dan penyambungan teks sebelumnya baik secara langsung maupun tidak langsung. (Fatimah Fatmawati, 2019) Kristeva menambahkan bahwa teks memiliki kekuatan relasi yang kuat dengan teks sejarah, sosial, dan budaya. Oleh sebab itu, mengkaji teks sebagai intertekstualitas berarti juga menempatkan teks dalam sejarah dan ranah sosial.…”

The Interpretation of Ahlul Bait on Tafsir al-Misbah: The Julia Kristeva Intertextuality Perspectives

“…Of course, there is a previous text that is used as an example, a framework, a writing style, or a pattern of a text. 48 With regard to this method of intertextuality, Shihab states outright that: "Finally, the author feels it is very necessary to convey to the reader that what is served here is not entirely the author's ijtihad. The work of earlier and contemporary scholars, as well as their views are indeed many nukil writers, especially the views of the interpreter Ibrahim Umar al- Biqa'i (d. 885 H-1480 AD) whose interpretive work when it was still in manuscript form became the material for the author's dissertation at Al-Azhar University, Cairo, twenty years ago.…”