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All Journal Jurnal Ilmiah Ilmu Ushuluddin Khazanah: Jurnal Studi Islam dan Humaniora AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR
Lufaefi, Lufaefi
Faculty of Ushuluddin and Dakwah, IAIN Surakarta
Religion Arts Humanities Social Sciences

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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

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.
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.
Kritik Atas Penafsiran Ayat-Ayat Khilafah Lufaefi, Lufaefi
Jurnal Al-Fanar Vol 1 No 1 (2018): Tafsir Nusantara
Publisher : Prodi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin Institut Ilmu Al-Qur'an (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (246.359 KB) | DOI: 10.33511/alfanar.v1i1.7

Abstract

Al-Qur’an ialah wahyu yang menjelaskan segala persoalan. Termasuk di dalamnya ialah persoalan kepemimpinan (khilâfah). Terlepas seperti apa bentuk khilâfah dalam Al-Qur’an, yang pasti tidak diragukan lagi bahwa khilâfah menjadi sorotan kalam ilahi tersebut. Karena persoalan apapun pasti disinggung dalam Al-Qur’an. Akan tetapi, bagaimana jika interpretasi ayat dibelokkan kepada sesuatu yang bukan maksud ayat itu sendiri? Melalui pendekatan analisa konten dan konteks, dalam tafsir al-Wa’ie banyak ditemukan ayat-ayat Al-Qur’an yang diinterpretasi dengan jumping conclusion, seperti QS. al-Baqarah [2]: 30, al-Mâ’idah [5]: 49 dan QS. an-Nisâ’ [4]: 59. Ayat-ayat ini secara jelas tidak membahas khilâfah, akan tetapi ditafsiri Rokhmat S. Labib sampai pada kesimpulan sebagai kewajibkan mendirikan institusi Negara Islam (khilâfah islâmiyyah). Penafsiran demikian sungguh jauh dari apa yang ingin disampaikan ayat, bahkan bernilai mempolitisasi ayat-ayat Al-Qur’an.
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