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All Journal International Journal Ihya' 'Ulum al-Din Ushuluna: Jurnal Ilmu Ushuluddin
Lufaefi Lufaefi
Institut Perguruan Tinggi Ilmu Al-Qur’an (PTIQ) Jakarta
Religion Arts Humanities Social Sciences

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Nawa Dewata Hinduistik dan Walisongo: Role-Model Dakwah Walisongo Lufaefi Lufaefi; Zahro Nur Amalia
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.
MODEL NEGARA DALAM ISLAM: TINJAUAN TAFSĪR MAQĀṢIDĪ Lufaefi Lufaefi
Ushuluna: Jurnal Ilmu Ushuluddin Ushuluna: Jurnal Ilmu Ushuluddin | Vol. 5 No. 2 December 2019
Publisher : Faculty of Ushuluddin UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (855.983 KB) | DOI: 10.15408/ushuluna.v1i2.15350

Abstract

The Islamic study who until now still raises the pro-cons is about the state model. Sayyid Quṭb, Taqī al-Din al-Nabhāni and Abū A‘lā Al-Maudūdī, are scientists who conclude that Islam has a state model, namely khilāfah islāmiyyah. This first group closes the space for possible state models other than khilāfah islāmiyyah. Until often this idea raises acts of terrorism and anarchism. While in other groups, such as ‘Alī‘ Abd Rāziq, Nurcholis Madjid and Gus Dur are a series voicing their ideas that Islam does not have a particular state model. This article to find the nature of the state model in Islam. The approach used is the interpretation approach maqāṣidi Ṭāhir Ibn ‘Āsyūr. As a result, the Islamic state model in the Koran is the state provided that it meets the principles of the state according to Islam, such as justice, deliberation, charity, social security, peace, security and equality. Whatever country model, as long as it still holds the six principles above, then the essence is the model of an Islamic state.
Co-Authors Zahro Nur Amalia