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All Journal Musawa : Jurnal Studi Gender dan Islam International Journal Ihya' 'Ulum al-Din Jurnal Ilmiah Ilmu Ushuluddin Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Khazanah: Jurnal Studi Islam dan Humaniora
Lufaefi, Lufaefi
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Religion Arts Humanities Education Social Sciences

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PENYIMPANGAN-PENYIMPANGAN DALAM PENAFSIRAN AL-QURAN DAN EFEK NEGATIFNYA PADA AQIDAH UMAT Lufaefi, Lufaefi
Jurnal Ilmiah Ilmu Ushuluddin Vol 17, No 2 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (625.838 KB) | DOI: 10.18592/jiu.v17i2.2291

Abstract

Al-Quran is a text that is free to be interpreted by anyone from its readers. As a dead text (unable to speak alone) allows itself to be interpreted according to the will of the interpreter. It is this background that gives rise to a variety of Koranic interpretations. However, it then also gives rise to forms of interpretation that come out of the ruling interpretation of the Koran, which later became known as deviant interpretations. Through research studies of Library, this paper will reveal forms of misinterpretation and negative effects for Muslims. This deviation of interpretation has extended to various modes of interpretation itself, such as being included in historical interpretations, theological opinions, Sufi interpretations, linguistic interpretations, scientific interpretations, even modern interpretations. These deviations have a devastating negative effect, such as assuming Islamic teachings are not authentic, mixing Islam with non-Muslims, misunderstanding the content of the Koran, and degrading salaf scholars.
JIHAD ALA GERAKAN MAHASISWA PEMBEBASAN: SEBUAH CATATAN ATAS RADIKALISME DI KALANGAN MAHASISWA Lufaefi, Lufaefi
Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 17, No 1 (2018)
Publisher : Pascasarjana UIN ANTASARI Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (356.212 KB) | DOI: 10.18592/al-banjari.v17i1.1995

Abstract

Jihad is often identified with violence. The destruction of objects that are claimed to be un-Islamic is frequently become the target of jihad by some Islamic groups. As a result, Islam is often accused of being a religion of violence and terrorism. GEMA Pembebasan is a Student movement that aspires to the establishment of Islamic State in Indonesia. The GEMA jihad model is fighting against the unbeliever. In this case, GEMA is not interpreted Jihad as a learning jihad, political jihad, economic jihad, and so on. The GEMA Liberation jihad model keeps the dark sides of radicalism that threaten the socio-cultural of Indonesia. GEMA Liberation Jihad impacts on the frequency of Islam being accused as a radical religion and terror. Jihad sering diidentifikasi sebagai tindakan kekerasan. Penghancuran benda-benda yang diklaim tidak islami juga tidak jarang menjadi sasaran jihad di jalan Allah oleh beberapa kelompok Islam. Akibatnya, Islam sering dituduh sebagai agama kekerasan dan terorisme. GEMA (Gerakan Mahasiswa) Pembebasan adalah gerakan mahasiswa yang bercita-cita untuk pembentukan Negara Islam di Indonesia. Model jihad GEMA ini hanya melawan kaum kafir. Jihad tidak diartikan sebagai jihad dalam menuntut ilmu, jihad dalam politik, jihad dalam ekonomi, dan sebagainya. Model jihad Pembebasan GEMA menyelamatkan sisi gelap radikalisme yang mengancam sosio-budaya Indonesia. Implikasi jihad Pembebasan GEMA berdampak pada frekuensi Islam dituduh sebagai agama dan teror radikal.
REHABILITASI MAKNA KERUKUNAN ANTAR UMAT BERAGAMA (REFLEKSI ATAS NILAI-NILAI QUR’ANI) Lufaefi, Lufaefi
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 2 (2017)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (895.525 KB) | DOI: 10.18592/khazanah.v15i2.1631

Abstract

Diversity is a fact that is often denied by some who do not want to be responsible, so often assume others who disagree and not the same as himself as the culprit of mistakes, and he is the most correct among others. They forget the history of the plurality of the country. This has actually hurt the already grounded culture in the archipelago that this nation was born into a culture of diversity. Unfortunately, the person who is reluctant to take responsibility often makes the verses of the Quran justify his behavior. Consequently, the moral spiritual of Qur'an is often politicized for the benefit of the individual, or even his group by putting aside the cultural heritage mentioned above. Yet the essence of holy revelation [al-Quran] always tells us to uphold the truth in diversity culture. The culture of multiculturalism is indeed embodied and legalized in the spiritual of Qur'an. This is in accordance with the mission of the Koran itself as a revelation that saalih likulli time wa al-meal that has long confirmed the legality of difference and diversity.
UPGRADING HUKUM PERKAWINAN DI INDONESIA: Upaya Pencegahan Kekerasan Terhadap Kaum Perempuan Lufaefi, Lufaefi
Musawa Jurnal Studi Gender dan Islam Vol. 16 No. 1 (2017)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2017.161.97-110

Abstract

Men and women have the same right horizontally and vertically. Both have the same respect in the God’s eyes (QS. At-Taubah [9]: 71-72), and are not discriminated and subordinated to one another. But the problems of injustice and discrimination against women always happen, in which – one of them – is reflected in the marriage law (UUP). Several articles of this law have a gender bias and discrimination to women, such as the definition of marriage which doesn’t reflect equality between men and women, marriage age, the legalization of polygamy, etc. These articles are indeed contradictory with Islam that always promote justice and equality to all human being. This paper will try to explore issues of gender biased in marriage law with an Islamic approach. It is an effort how to promote gender equality and justice as mentioned and learned in the religious teachings. Religion never tolerates violence.[Manusia memiliki hak sama secara horizontal dan vertikal. Baik laki-laki atau perempuan, keduanya memiliki penghargaan yang sama di mata Tuhan (QS. At-Taubah [9]: 71-72), dan semeskinya tiada diskriminatif dan atau subordinatif kepada salah satunya. Namun fakta dari data tersebut tak semulus dengan implementasinya. Ketidakadilan dan ketidakberpihakan kepada perempuan menjadi hal yang tidak bisa dinafikan dalam kehidupan. Hal itu – salah satunya – tercermin dalam beberapa pasal undang-undang pernikahan (UUP) yang bias gender dan mendiskreditkan perempuan, seperti definisi perkawinan yang terkesaan merendahkan perempuan, usia perkawi- nan perempuan yang harus lebih mudah dari laki-laki, poligami, kedudukan istri di mata laki-laki yang lebih rendah, dan juga problem-problem lainnya. Pasal-pasal ini tentunya menyalahi kodrat agama sebagai ajaran yang meng- haruskan keadilan dan kesetaraan. Maka sudah semeskinya problematika tersebut diupgrad agar sesuai dengan cita-cita agama. Oleh hal itu makalah ini akan mencoba membongkar isu-isu bias gender dalam undang-undang pernikahan dengan pendekatan hukum islami. Hal itu, sebagai usaha mengembalikan cita-cita agama sebagai aja- ran yang mengharuskan kesetaraan dan keadilan bagi seluruh umatnya, dan tidak sama sekali mengajarkan ke- kerasan kepada siapapun.]
Nawa Dewata Hinduistik dan Walisongo: Role-Model Dakwah Walisongo Lufaefi, Lufaefi; Amalia, Zahro Nur
International Journal Ihya' 'Ulum al-Din Vol 22, No 1 (2020)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (6106.738 KB) | DOI: 10.21580/ihya.22.1.5587

Abstract

Islam is a religion of compassion. This fact is different from the majority of followers who translate it in all segments of life in a formalistic form, so that the compassionate identity of Islam is often mortgaged. Islam is exclusive with other religions and beliefs. As a result, Islam is also difficult to expand and accused of being a rigid and exclusive religion. Islam that was born and developed in the archipelago practiced by Walisongo is flexible with other beliefs. One of its practices Walisongo succeeded in taking inspiration from the Hinduism of the Hindu Nawa Dewata to become Sufistic trustees. The nine deities in Hinduism were replaced by nine saints who later became known as Walisongo. Through Walisongo's da'wah analysis Islamizing other religions, namely theological approach, games and cultural accuracy, it was found that the change in cosmology of Nawa Dewata became Walisongo because in Islam and Hinduism both contained values of compassion, compassion, and intertwining among creatures God. The saints carried out the takeover by prioritizing three main principles, namely prioritizing the interests of the community over him, compassion as the concept of a human unity with God, and an emotional approach. All three make Islam easily understood as a religion of affection, so that it is easily accepted by Hindus.
Co-Authors Amalia, Zahro Nur