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All Journal Ulul Albab: Jurnal Studi Islam DE JURE El-HARAKAH : Jurnal Budaya Islam EGALITA Analisis: Jurnal Studi Keislaman Al-Tahrir: Jurnal Pemikiran Islam ADDIN ISLAMICA: Jurnal Studi Keislaman JURNAL PENELITIAN KEISLAMAN Analisa Jurnal Al-Ijtimaiyyah Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis AL QUDS : Jurnal Studi Alquran dan Hadis Teosofia: Indonesian Journal of Islamic Mysticism Ijaz Arabi Journal of Arabic Learning Journal EVALUASI Edukasi Islami: Jurnal Pendidikan Islam AT-TURAS: Jurnal Studi Keislaman RELIGIA Dialogia: Jurnal Studi Islam dan Sosial Jurnal Living Hadis Pena Justisia: Media Komunikasi dan Kajian Hukum Khazanah Pendidikan Islam Jurnal Ilmiah Profesi Pendidikan Sakina: Journal of Family Studies Al-Irfan: Journal of Arabic Literature and Islamic Studies International Journal of Islamic Khazanah Al-Majaalis : Jurnal Dirasat Islamiyah LEGAL BRIEF Studia Philosophica et Theologica TADBIR: Jurnal Manajemen Dakwah FDIK IAIN Padangsidimpuan Riwayah : Jurnal Studi Hadis ADDIN Ulumuna Jurnal Studi Hadis Nusantara An-natiq Jurnal Kajian Islam Interdisipliner Tebuireng: Journal of Islamic Studies and Society Journal of Social Research Cakrawala: Jurnal Studi Islam JURIS (Jurnal Ilmiah Syariah) Jurnal Islam Nusantara Analisa: Journal of Social Science and Religion Millah: Journal of Religious Studies Religia : Jurnal Ilmu-Ilmu Keislaman RESLAJ: Religion Education Social Laa Roiba Journal FIQHUL HADITS: Jurnal Kajian Hadits dan Hukum Perspektif

Umi Sumbulah

Universitas Islam Negeri Maulana Malik Ibrahim Malang

Author-ID : 392241

Religion Arts Humanities Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Public Health Social Sciences Other

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Khaled Abou El Fadlâ€™s Perspective on Hadith Hermeneutics Miladu Ahadi Ahmad; Syamsuddin Syamsuddin; Umi Sumbulah
Religia Vol 24 No 2 (2021): Author geographical coverage: Yaman, Indonesia, and Afganistan
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v24i2.3311

This article discusses the method of hadith hermeneutics according to Khaled M. Abou El Fadl. El Fadl's academic concern is related to the authoritarianism of fatwas issued by several ulama and fatwa institutions. These fatwas are considered authoritarian and discriminatory towards women, seem rigid, and canâ€™t adapt to the times. This authoritarianism phenomenon appears due to methodological errors in understanding legal texts, and the absence of negotiations between the text, the author, and the reader, each of whom has problems. Therefore, Khaled offers a hermeneutic method that consists of three things: text competence, meaning determination, and the concept of representation in Islam. If these three elements are met, then the fatwas of Islamic law produced by the ulama are authoritative, authoritarian, and discriminatory.

ANALISIS HISTORIS TRADISI STUDI ISLAM DI JERMAN Telaah atas Karya Josef van Ess Umi Sumbulah
Studia Philosophica et Theologica Vol 7 No 1 (2007)
Publisher : Litbang STFT Widya Sasana Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35312/spet.v7i1.171

Study of Islam in Germany started from an approach of purely clasical philology. Such approach has been done by analyzing historical and traditional islamic texts as Wellhausen and Noldeke did. Considering some weakness of this approach, new perspective is put forward. This new one is called philological approach “plus”. The advantage of this new approach is that islamic texts are analyzed not only in philological but also sociological point of view. Such analysis has been done by Becker who can be called as pioneer of new study of Islam in Germany. This article is my study on the book of Josef van Ess, From Wellhausen to Becker: The Emergence of Kulturgeschichte in Islamic Studies, who critically views Becker as one of the leading studious person on Islam with new perspectives

MEMAKNAI KEMBALI KONSEP NUSYUZ DALAM KOMPILASI HUKUM ISLAM PERSPEKTIF GENDER & MAQASHID SYARIAH JASSER AUDA Muhammad Habib Adi Putra; Umi Sumbulah
EGALITA Vol 15, No 1 (2020): June
Publisher : Pusat Studi Gender UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/egalita.v15i1.10179

Sebagian ulama kontemporer memandang bahwa konsep nusyuz dalam pasal 84 Kompilasi Hukum Islam (KHI) bersifat diskriminatif terhadap perempuan. Dalam pasal tersebut setidaknya hak dan kewajiban banyak dilimpahkan terhadap perempuan. Jika istri tidak dapat menjalankan kewajiban, maka berlaku hukum nusyuz, namun tidak berlaku sebaliknya bagi suami. Dalam konteks ini maka terdapat ambivalensi, ambiguity, dan ketidakadilan suatu hukum. Karena itu, tulisan ini mendiskusikan kembali makna nusyuz dalam KHI perspektif gender dan relevansinya dalam perkembangan hukum Islam di Indonesia. Penelitian pustaka dengan pendekatan historis dn analisis gender ini menunjukkan: pertama, relevansi konsep nusyuz dalam fikih dan KHI terletak pada implikasi hukum yang tersirat dari pemahaman pada substansi tekstualitas; kedua, pemaknaan kembali konsep nusyuz melalui pendekatan sistem maqashid al-syariah Jasser Auda bahwa dalam rangka melindungi dan mengembangkan hak asasi perempuan adalah dengan menambahkan konsep nusyuz suami pada pasal 84 KHI. Dengan demikian, prinsip kesetaraan dan keadilan menjadi aspek penting dalam memaknai kembali konsep nusyuz, yang bisa saja dilakukan baik oleh isteri maupun suami.

Pluralism and Religious Harmony in Religious Elites Perspectives in Malang City Umi Sumbulah
Analisa: Journal of Social Science and Religion Vol 22, No 1 (2015): Analisa Journal of Social Science and Religion
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are many religions in this world. Second, religiousharmony have meaning as a condition where there is no oppression and domination of one religion over other religions, awakening a deep awareness of diversity, respect for human rights, and the willingness to spread kindness and love for fellow human beings. Third, religious harmony can be achieved through internal efforts to strengthen the faith of each and build awareness to develop a positive attitude towards other religions. In external efforts to create harmony done through emancipatory dialogue and cooperation to resolve humanitarian issues. Fourth, positive attitude that supports the creation of harmony of religions is the willingness and awareness to understand each other and share experiences. Egoism, truth claims, fanaticism, and exclusivism is a negative attitude and expression recognized by the religious elite can interfere with the establishment of inter-religious harmony.

Living Hadith: The Role of Husband and Wife in Family Law Moh. Hafid; Umi Sumbulah
LEGAL BRIEF Vol. 11 No. 3 (2022): August: Law Science and Field
Publisher : IHSA Institute

In fostering a family, of course, husband and wife both have rights and obligations in playing their role. It's just that sometimes, each party does not fully understand each other's wars. So that what happens results in the erosion of the integrity of a family. This is more in the selfish attitudes that arise when problems occur. The husband proudly assumes that he has full power over his wife so that he must treat her badly. So the wife, sometimes always demands and blames her husband for not being able to provide all his needs and desires. Whereas in the words of the Messenger of Allah it is very clear that the husband has a role as a good leader, is responsible and must be understanding. His wife also as the leader must always obey and take care of household affairs as well as possible. This study uses library research with a living hadith approach. The results achieved are that there are four patterns of husband and wife roles: 1) Senior-Junior Partner pattern, 2) Equal Partner Relationship, 3) deliberation pattern and 4) maintenance and protection pattern.

UUniversalisme Islam dan Kontribusinya dalam Konstruk Indonesia Baru Umi Sumbulah
el Harakah: Jurnal Budaya Islam Vol 2, No 1 (2000): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

New Indonesia, until this era still become an issue. Various forums of seminars and dialogues are held in order to find meaning and format forward the figure of a new Indonesia. The concept of Islamic universalism and its contribution in the New Indonesia construct can depart from the thought of the concept of al dharnriyat al khamsab, which of course includes its all-encompassing human and humanitarian history of Indonesia, which in many ways is diversity, in accordance with the concept of rahmatan Iil al alamin. Each component of the nation is required to have a prerequisite in the form of independence and democratization which includes freedom, justice and equality. Prerequisites intended, demanding implementation not only by the community but also good will and political will from the ruling elite. The actualization of the values of Islamic universalism in order to lead to New Indonesia is not just a mere academic camouflage. Indonesia baru, hingga detik inipun masih menjadi bahan perbincangan yang cukup menarik. Berbagai forum seminar dan dialog diselenggarakan dalam rangka mencari makna dan format ke depan sosok Indonesia baru. Konsep universalisme Islam dan konstribusinya dalam konstruk Indonesia Baru dapat berangkat dari pemikiran tentang konsep al dharnriyat al khamsab, yang tentu saja pemanahannya mencakup seluruh manusia dan perjalanan sejarah kemanusiaan Indonesia, yang dalam banyak hal bersifat diversity, sesuai dengan konsep rahmatan Iil al alamin. Setiap komponen bangsa diharuskan memiliki prasyarat berupa independensi dan demokratisasi yang meliputi freedom, justice dan equality. Prasyarat dimaksud, menuntut implementasi tidak hanya oleh masyarakat tetapi juga good will and political will dari elite penguasa. Teraktualisasikannya nilai-nilai universalisme Islam dalam rangka menuju Indonesia Baru bukan hanya kamuflase akademik belaka.

Islam, Local Wisdom and Religious Harmony: Religious Moderation in East-Java Christian Village Bases Umi Sumbulah; Agus Purnomo; Jamilah Jamilah
el Harakah: Jurnal Budaya Islam Vol 24, No 1 (2022): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/eh.v24i1.16264

This article discusses about the dynamics of interaction and harmony among believers in 41 Christian villages spread over 15 districts in East Java. Although called the Christian Villages, they are populated by Muslims, Catholics, Hindus, and Buddhists. The social diversity is formed through kinship and marriage. The Christian villages, which are called “Pancasila Villages” and “Villages of Diversity”, are melting pots that unite all wisdom, teachings, mythology, and religious traditions. The current qualitative research conducted in Christian villages in Jombang, Malang, and Situbondo go into the following results: first, the esoteric-inclusive interpretation that religion is a way of life that directs its adherents to achieve peace and happiness becomes the basis for religious people to respect each other and guarantee religious freedom; second, interfaith awareness that all religions have an exoteric dimension in the variety of rites to approach God is a basic principle in building harmony; third, the diversity meaning of symbols in the form of values, rituals, and sacred objects are embodied in the interactions of daily life. Religious moderation manifests in tolerance, inclusivism, equality, and cooperation in various cultural spaces. Further researches on interaction pattern and level of religious moderation would be worth investigating. Artikel ini membahas dinamika interaksi dan kerukunan umat beragama di basis desa Kristen yang berjumlah 41 desa yang tersebar di 15 kabupaten di Jawa Timur. Meski disebut Desa Kristen, desa ini juga dihuni pemeluk Islam, Katolik, Hindu, dan Budha. Keberagaman masyarakat terbentuk melalui kekerabatan dan perkawinan. Basis Desa Kristen yang dijuluki “Desa Pancasila” dan “Desa Keragaman” adalah melting pot yang menyatukan semua kearifan, ajaran, mitologi, dan tradisi keagamaan. Hasil penelitian kualitatif yang dilakukan di desa-desa Kristen di Jombang, Malang, dan Situbondo ini menunjukkan: pertama, interpretasi esoteris-inklusif bahwa agama adalah cara hidup yang mengarahkan pemeluknya untuk mencapai kedamaian dan kebahagiaan, menjadi dasar bagi umat beragama untuk saling menghormati dan menjamin kebebasan beragama. Kedua, kesadaran lintas agama bahwa semua agama memiliki dimensi eksoteris dalam ragam ritus untuk mendekati Tuhan merupakan prinsip dasar dalam membangun harmoni. Ketiga, makna keragaman simbol berupa nilai, ritual, dan benda sakral diwujudkan dalam interaksi kehidupan sehari-hari. Moderasi beragama terwujud dalam toleransi, inklusivisme, kesetaraan, dan kerjasama dalam berbagai ruang budaya. Penelitian lebih lanjut tentang pola interaksi dan tingkat moderasi beragama layak dilakukan.

Islam Jawa dan Akulturasi Budaya: Karakteristik, Variasi dan Ketaatan Ekspresif Umi Sumbulah
el Harakah: Jurnal Budaya Islam Vol 14, No 1 (2012): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Javanese Islam has a character and a unique religious expressions. This is because the spread of Islam in Java, more dominant takes the form of acculturation, both absorbing and dialogical. The pattern of Islam and Javanese acculturation, as well as can be seen on the expression of the Java community, is also supported by the political power of Islamic kingdom of Java, especially Mataram which had brought Islam to the Javanese cosmology Hinduism and Buddhism. Although there are f luctuations in the relation of Islam to the Javanese culture, especially the era of the 19th century, but the face looks acculturative Javanese Islam dominant in almost every religious expressions Muslim communities in this region, so the aspect of ”syncretic” and tolerance of religions into one distinctive cultural character of Javanese Islam. Agama Islam di Jawa memiliki karakter dan ekspresi keberagamaan yang unik. Hal ini karena penyebaran Islam di Jawa, lebih dominan mengambil bentuk akultrasi, baik yang bersifat menyerap maupun dialogis. Pola akulturasi Islam dan budaya Jawa, di samping bisa dilihat pada ekspresi masyarakat Jawa, juga didukung dengan kekuasaan politik kerajaan Islam Jawa, terutama Mataram yang berhasil mempertemukan Islam Jawa dengan kosmologi Hinduisme dan Budhisme. Kendati ada fluktuasi relasi Islam dengan budaya Jawa terutama era abad ke 19-an, namun wajah Islam Jawa yang akulturatif terlihat dominan dalam hampir setiap ekspresi keberagamaan masyarakat muslim di wilayah ini, sehingga ”sinkretisme” dan toleransi agama-agama menjadi satu watak budaya yang khas bagi Islam Jawa.

Agama dan Kekerasan terhadap Perempuan: Mencari Akar-Akar Kekerasan terhadap Perempuan Perspektif Islam Umi Sumbulah
el Harakah: Jurnal Budaya Islam Vol 3, No 1 (2001): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Violence against women, especially domestic violence that is currently prevalent, is actually a multilevel and multi-dimensional problem. This paper explores the roots of violence against women at various social, educational and economic levels. In the literature of feminism, the frequent form of violence against women is also the exploitation and exploitation of women, belonging to the violence of pornography, the harassment of women's image and dignity. This paper also offers some thoughts to solve them, as follows: 1) Reinterpretation of sacred texts that are just and uphold the principles of equality between men and women; 2) Internalization and socialization of equality values in multi-level and social stratification of the community regardless of ethnicity, race, gender, religion and other social level; 3) Creation of a sakinah and harmonious household situation; 4) Continuity of movement and struggle against inequality and injustice against women, baiik by men as well as by women themselves; 5) Handling of victims of violence, whether from psychological, legal, or other aspects; 6) Provision of legal facilities and political containers that accommodate the interests of women and counseling for the handling of violence. Kekerasan terhadap kaum perempuan khususnya kekerasan dalam rumah tangga yang saat ini marak terjadi, sebenarnya adalah masalah yang multilevel dan multi dimensional. Tulisan ini mengeksplorasi akar kekerasan terhadap kaum perempuan di berbagai tingkat sosial, pendidikan dan ekonomi. Dalam literatur-literatur feminisme, bentuk kekerasan terhadap perempuan yang sering juga dipersoalkan adalah eksploitasi dan seksploitasi terhadap perempuan, yang tergolong pada kekerasan pornografi, yakni pelecehan terhadap citra dan martabat perempuan. Tulisan ini juga menawarkan beberapa pemikiran untuk menyelesaikannya, sebagai berikut: 1) Reinterpretasi teks suci yang berkeadilan dan menjunjung tinggi prinsip-prinsip kesetaraan antara laki-laki dan perempuan; 2) Internalisasi dan sosialisasi nilai-nilai kesetaraan di multi level dan stratifikasi sosial masyarakat tanpa memandang etnis, ras, jenis kelamin, agama dan tingkat sosial lainnya; 3) Penciptaan situasi rumah tangga yang sakinah dan harmonis; 4) Kontinuitas gerakan dan perjuangan melawan ketimpangan dan ketidakadilan terhadap kaum perempuan, baiik oleh laki-laki maupun oleh perempuan sendiri; 5) Penanganan korban kekerasan, baik dari aspek psikis, hukum, maupun lainnya; 6) Penyediaan fasilitas hukum dan wadah politik yang mengakomodir kepentingan perempuan serta konseling untuk penanganan kekerasan.

Study of Living Hadith; the Phenomenon of Different Religious Inheritance through Wasiat Wajibah Muhammad Zainuddin Sunarto; Umi Sumbulah
JURNAL AT-TURAS Vol 9, No 2 (2022): Sejarah Pemikiran dan Studi Islam
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v9i2.3880

The Compilation of Islamic Law specifies that wills are only required for adopted children and their adoptive parents. The parties involved may petition the courts, even though these regulations are less binding. This research uses the type of normative legal research because what is examined in this research is the norm contained in the hadith texts related to the inheritance law above. The case approach is used as an approach in research because the case of inheritance of different religions that are discussed in a separate case within the family sphere, where there is no legal argument or norm that can answer the case above, so the case approach. The research results show that in Article 209 of the Kompilasi Hukum Islam (KHI), describe the law of Wasiat Wajibah. It cannot, therefore, be regarded contrary to Islamic law. Because leaving a bequest to an adopted kid or adoptive parent does not conflict with the general requirements of the Qur'an and the Prophet's Sunnah. The Cassation Decision No. 368 K/Ag/1995, issued 16 July 1998, marked the beginning of the practice of non-Muslim heirs obtaining a portion of the inheritance from Muslim heirs via Wasiat Wajibahs, which created a body of law within the Religious Courts. Non-Muslims inherit the same proportion of their Muslim parents' required bequests as other Muslim heirs. This necessary will is intended to preserve the integrity of the family and accommodate the multicultural, multiethnic, and multireligious nature of Indonesian society. In addition, implementing a sense of fairness is an advantage of this decision. Giving wills to non-Muslim spouses, children, parents, and relatives has contributed to the revival of Islamic law in Indonesia, demonstrating a sense of social fairness.

Co-Authors Abdul Azis Abdul Aziz Adlan Maghfur Agus Maimun Agus Purnomo Agus Purnomo Agus Purnomo Ahmad Barizi Ahmad Barizi Ahmad Barizi Ahmad Dahri Ahmad Djalaluddin AHMAD MUZAKKI Ahmad Nuruddin Ahmad Saefollah Ahmad, Miladu Ahadi Aliffany Pualam Ariarta Andaru Bahy, Moh. Buny Aulia Rahman Aulia Rahman Auliyak, Waro Satul Aziz Miftahus Surur Bahroin Budiya Bidayatul Mutammimah Dio Alif Bawazier Elok Rufaiqoh, Elok Fachrurrazi Fachrurrazi Fachrurrazi Fachrurrazi Fakhruddin Fakhrudin fakhrudin Feren Maubi Al-nainilna Fatawi Syah Handoko Budi Prasetiyo Hanisyi, Asmad Hayati, Irma Nur Helmi Syaifuddin Hikam Hulwanullah Husni, Muh. Inayah Inayah Jamilah Jamilah M. Albi Albana M. Fauzan Zenrif Maghfur, Adlan Marsuki Mawardi Mia Nurmala Miladu Ahadi Ahmad Misbahuzzulam Misbahuzzulam Moh. Buny Andaru bahy Moh. Hafid Mohammad Takdir, Mohammad Mohammad Toriquddin Mohammad Zainal Hamdy Muh. Husni Muhammad Ahsanul Husna Muhammad Habib Adi Putra Muhammad Miftakhul Huda Muhammad Muhlis Muhammad Zainuddin Muhammadiyah Amin Munirah Munirah Mutammimah, Bidayatul Muthohar, Muhammad Amin Noor Said Ahmad Nor Salam Nurlaila Indah Rahmat Miskaya Rauzatul Jannah Renti Yasmar, Renti Rifqi Hawari Rizki, Kamalia Fitri Rohmah Istikomah Roibin Roibin Saefollah, Ahmad Salsabila, Unik Hanifah Sunarto, Muhammad Zainuddin Surur, Aziz Miftahus Suwandi Suwandi Syafaah, Darisy Syakir Hidayat, Ahmad Fadhel Syamsuddin Syamsuddin Syamsuddin Taufikurrahman Taufikurrahman Toriqquddin, Toriqquddin Ulfah Muhayani Wiwik Prasetiyo Ningsih Yayan M.A Nurbayan yeyen afista Zahara, Alfan Nawaziru Zainal Arifin Zarwaki Zarwaki Zeid B. Smeer

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