The Construction of Hijab Discourse in Tafsir Al-Mishbah: Norman Fairclough’s Critical Discourse Analysis
DOI:
https://doi.org/10.14804/daqiyah.v1i1.021Keywords:
Discourse Analysis, Hijab, Norman Fairclough, Tafsir Al-Mishbah, Social SciencesAbstract
This article examines the discourse on the hijab verse in M. Quraish Shihab’s Tafsir Al-Mishbah using Norman Fairclough’s Critical Discourse Analysis approach. This research is a qualitative study based on literature, with Tafsir Al-Mishbah as the primary data source and supporting literature as secondary sources. The results of the study reveal that the discourse on hijab in Tafsir Al-Mishbah is constructed through the dimensions of text, discourse practice, and social practice. In the textual dimension, the hijab is represented through argumentative interpretive language as a normative teaching based on the intertextuality of the Qur’an and Sunnah, with the exception of certain parts of the aurat according to the views of the majority of fiqh ulama’s from the four madzhabs. In discourse practice, the interpretation is influenced by Sunni scholarship and adabi al-ijtima’i orientation. Meanwhile, in social practice, this tafsir presents a moderate and contextual approach in responding to the social dynamics of hijab practice. This study offers novelty through the comprehensive application of Fairclough’s Critical Discourse Analysis to interpretive texts as religious discourse practices.
Abstrak
Artikel ini mengkaji wacana ayat hijab dalam Tafsir Al-Mishbah karya M. Quraish Shihab menggunakan pendekatan Analisis Wacana Kritis Norman Fairclough. Penelitian ini merupakan kajian kualitatif berbasis kepustakaan dengan Tafsir Al-Mishbah sebagai sumber data primer dan literatur pendukung sebagai sumber sekunder. Hasil penelitian mengungkap bahwa wacana hijab dalam Tafsir Al-Mishbah dikonstruksi melalui dimensi teks, praktik wacana, dan praktik sosial. Pada dimensi teks, hijab direpresentasikan melalui bahasa tafsir yang argumentatif sebagai ajaran normatif berbasis intertekstualitas Al-Qur’an dan Sunnah, dengan pengecualian bagian aurat tertentu sesuai pandangan mayoritas ulama fiqh dari empat mazhab. Pada praktik wacana, penafsiran dipengaruhi oleh latar keilmuan Sunni dan orientasi adabi al-ijtima’i. Sementara itu, pada praktik sosial, tafsir ini menampilkan pendekatan moderat dan kontekstual dalam merespons dinamika sosial praktik hijab. Studi ini menawarkan kebaruan melalui penerapan Analisis Wacana Kritis Fairclough secara komprehensif pada teks tafsir sebagai praktik wacana keagamaan.
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