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All Journal Masalah-Masalah Hukum Indonesian Journal of Dialectics Jurnal Dinamika Hukum Veritas et Justitia LAW REVIEW PADJADJARAN Jurnal Ilmu Hukum (Journal of Law) Pembaharuan Hukum Unram Law Review Jurnal Hukum Acara Perdata ADHAPER Ajudikasi : Jurnal Ilmu Hukum Jurnal Bina Mulia Hukum Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada Jurnal Sains Sosio Humaniora Jurnal Notariil Jurnal Ilmiah Penegakan Hukum Jurnal Justitia : Jurnal Ilmu Hukum dan Humaniora Pena Justisia: Media Komunikasi dan Kajian Hukum Supremasi Hukum: Jurnal Penelitian Hukum ACTA DIURNAL : Jurnal Ilmu Hukum Kenotariatan Media Iuris Indonesian Comparative Law Review Jurnal Hukum Acara Perdata Cepalo KRTHA BHAYANGKARA Jurnal Poros Hukum Padjadjaran COMSERVA: Jurnal Penelitian dan Pengabdian Masyarakat Journal of Law, Poliitic and Humanities Eduvest - Journal of Universal Studies Jurnal Hukum dan HAM Wara Sains RechtIdee SASI Journal of Law and Legal Reform HUMANIORASAINS Indonesian Journal of Advocacy and Legal Services
Sonny Dewi Judiasih
Fakultas Hukum Universitas Padjadjaran
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Surogasi sebagai Alternatif untuk Melanjutkan Keturunan Dihubungkan dengan Undang-Undang Terkait Pinabiila, Arinka; Husna, Arinka Pinabiila; Judiasih, Sonny Dewi; Yuanitasari, Deviana
Jurnal Hukum dan HAM Wara Sains Vol 4 No 01 (2025): Jurnal Hukum dan HAM Wara Sains
Publisher : Westscience Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58812/jhhws.v4i01.1761

Abstract

Infertilitas merupakan ketidakmampuan memiliki keturunan secara biologis yang dihadapi oleh sebagian pasangan. Mengatasi infertilitas dapat dilakukan dengan metode seperti inseminasi buatan, bayi tabung, dan surogasi. Surogasi telah diakui di beberapa negara, namun di Indonesia praktik ini dilakukan secara tertutup dan secara diam-diam. Penelitian ini bertujuan untuk mengkaji keabsahan surogasi sebagai alternatif melanjutkan keturunan dari perspektif hukum dan agama di Indonesia serta menganalisis akibat hukumnya. Penelitian menggunakan pendekatan yuridis normatif dengan studi pustaka terkait peraturan dan teori, serta wawancara dengan narasumber untuk mendapatkan data primer. Hasil penelitian menunjukkan bahwa surogasi di Indonesia tidak sah karena bertentangan dengan UU Kesehatan dan PP Kesehatan Reproduksi yang melarang keterlibatan pihak ketiga dalam reproduksi berbantu. Perjanjian surogasi dapat dibatalkan secara hukum karena tidak memenuhi syarat perjanjian yang sah. Agama Islam, Kristen, Katolik, dan Hindu menolak surogasi, sementara Buddha dan Khonghucu dapat diperbolehkan asalkan niatnya baik dan tidak merugikan pihak lain. Risiko hukum utama dalam surogasi adalah ketidakpastian status dan identitas anak yang dapat memicu sengketa hukum, di mana status anak dianggap sebagai anak dari ibu pengganti, bukan orang tua pemilik benih.
MEMAKNAI KEMBALI KANTOR URUSAN AGAMA: PENCATATAN PERKAWINAN UNTUK SEMUA AGAMA DI KUA INKLUSIF Meliesa Permatahati; Sonny Dewi Judiasih; Hazar Kusmayanti; Deden Sumantry
Pena Justisia: Media Komunikasi dan Kajian Hukum Vol. 24 No. 1 (2025): Pena Justisia
Publisher : Faculty of Law, Universitas Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31941/pj.v24i1.6027

Abstract

Marriage data disparity between marriage registration agency and the people reluctivity to register their marriage due to inaccessibility of Civil Registration Office are few marriage registration problems in Indonesia, therefore the Ministry of Religion brought the idea to provide services for all religions through KUA Inklusif. The main concern in this article is the authority and the possibility of KUA as a one-stop service for all religion marriage registration. This research uses a normative juridical approach method by examining library materials or secondary data. This research is descriptive analytical, describing the applicable laws associated with legal theories and the implementation related to the problems to be studied. KUA is under the auspices of the Directorate General of Islamic Community Guidance, one of whose functions is to carry out marriage registration for the Muslim community so that the KUA is not authorized to carry out marriage registration for other religions
WOMEN, LAW AND POLICY: CHILD MARRIAGE PRACTICES IN INDONESIA Sonny Dewi Judiasih; Susilowati Suparto; Anita Afriana; Deviana Yuanitasari
NOTARIIL Jurnal Kenotariatan Vol. 3 No. 1 (2018)
Publisher : Warmadewa Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22225/jn.3.1.647.47-55

Abstract

Child marriages are common throughout Indonesia. This is due to a strong influence of Indonesian customs and religion that strongly influence the lives of its people. It is worth pointing that marriage age arrangements in Indonesian Marriage Law reinforces that legal age for men is 19 years and 16 years for women. The 2012 statistics show that Indonesia is the 37th highest in the world in child marriage, while at the Southeast Asian level, this country ranks second after Cambodia. The ranking went up dramatically since in 2016, based on UNICEF, Indonesia ranked the 7th in child marriage worldwide. This means that the practice of child marriage in Indonesia happens, especially to women at the age of 18 years, and there is no discrimination related to the age of marriage. Against this matter, there has been a file for judicial review that demands marriage age for men and women to be pegged at the age of 18 years. However, the Judge of the Constitutional Court, through Decision Number 30-74/PUU-XII/2014, states that age of marriage remains valid for the 19-year-old for man and 16-year-old for women. The struggle does not stop there because at this time, there a national movement of STOP CHILD MARRIAGE formed by civil organisations in cooperation with the Commission of Child Protection and Ministry of Woman Empowerment and Child Protection. This movement sees that the practice of child marriage is a national emergency problem that must be addressed seriously. Further, this movement demands immediate enactment of government regulation in favour of the law which must promptly revise the Marriage Law, especially related to the marriage age.
SUSTAINABLE DEVELOPMENT GOALS AND ELIMINATION OF CHILDREN'S MARRIAGE PRACTICE IN INDONESIA Sonny Dewi Judiasih; Luh Putu Sudini; Betty Rubiati; Deviana Yuanitasari; Hazar Kusmayanti; Elycia Feronia Salim
NOTARIIL Jurnal Kenotariatan Vol. 4 No. 1 (2019)
Publisher : Warmadewa Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22225/jn.4.1.1157.52-64

Abstract

Empowerment of women and girls is to be realized through sustainable development. Sustainable development depends on an equitable distribution of resources and it cannot be achieved without gender equality (Pathania, 2017). This research aims to analyze the implementation of the Sustainable Development Goals Program in the elimination of child marriage practices in Indonesia and to discover efforts to implement the Sustainable Development Goals Program by government officials in the elimination of child marriages in Pesisir Selatan District, West Sumatra Province. This research used the Sustainable Development Goals approach. To obtain the data, the researchers used primary and secondary data. Based on the result, it can be concluded that implementation of achievement of the Sustainable Development Goals is not only carried out centrally by the central government, but the central government also submits this to the regional government.
KESETARAAN KEDUDUKAN LAKI-LAKI DAN PEREMPUAN DALAM HAL PEWARISAN ADAT BALI DIHUBUNGKAN DENGAN HUKUM WARIS PATRILINEAL BALI Aldi Julianto; Sonny Dewi Judiasih; Bambang Daru Nugroho
JUSTITIA : Jurnal Ilmu Hukum dan Humaniora Vol 8, No 1 (2025): 2025
Publisher : Universitas Muhammadiyah Tapanuli Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31604/justitia.v8i1.219-228

Abstract

Sistem pewarisan adat Bali, yang mengesampingkan keberadaan anak perempuan. Anak perempuan tidak dibenarkan ikut campur terhadap harta warisan orang tuanya. Penelitian ini dilakukan melalui studi kepustakaan. Menggunakan metode penelitian Yuridis Normatif, spesifikasi penelitian yang digunakan adalah Deskriptif Analitis dengan metode analisis normatif kualitatif. Kesetaraan kedudukan laki-laki dan perempuan dalam hal pewarisan adat Bali dihubungkan dengan hukum waris patrilineal Bali bahwa ada kemungkinan peningkatan status anak perempuan menjadi ahli waris melalui prosedur adat tertentu Peralihan harta warisan juga bisa dilakukan melalui hibah, namun harus memperhatikan hak ahli waris lainnya dan tidak melebihi sepertiga dari total Kalayaan. Upaya berkelanjutan diperlukan untuk menyelaraskan praktik adat. Perlindungan waris terhadap perempuan dalam hal terjadi gugatan dari pihak saudara misan kepurusa dalam hukum waris adat Bali yang menganut sistem kekerabatan patrilineal, pada dasarnya Keputusan Pesamuhan Agung III Majelis Utama Desa Pakraman Bali No. 01/Kep/Psm-3/MUDP Bali/X/2010 memberikan hak waris terbatas kepada perempuan, yakni setengah dari hak waris laki-laki setelah dikurangi 1/3 untuk harta pusaka dan kepentingan pelestarian. Serta mempertimbangkan prinsip-prinsip adat yang meliputi asas kesatuan, ketergantungan, kebersamaan, dan keberlanjutan dalam menentukan hak waris adalah berupa tanggung jawab secara administratif maupun perdata.
PERKAWINAN PASANGAN BEDA AGAMA PASCA SURAT EDARAN MAHKAMAH AGUNG NOMOR 2 TAHUN 2023 Afifa Khairunnisa; Sonny Dewi Judiasih; Betty Rubiati
Jurnal Humaniora & Sosial Sains Vol 1 No 2 (2024)
Publisher : Pojok Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Indonesia, with its many religions, certainly provides opportunities for interfaith marriages, coupled with the absence of laws and regulations that explicitly prohibit interfaith marriages. The issuance of SEMA Number 2 of 2023 prohibits judges from granting applications for registration of interfaith marriages, thus closing the opportunity for the registration of interfaith marriages that have been determined in advance by the court. This study aims to ensure the validity of marriages of couples of different religions after the issuance of SEMA Number 2 of 2023 and the acquisition of legal protection for children born from marriages of couples of different religions whose ratification is rejected by the court based on the relevant laws and regulations. The validity of interfaith marriages is reviewed from Article 2 paragraph (2) of the Marriage Law that its implementation is based on each person's religion. The implementation of marriage registration has been prohibited by SEMA Number 2 of 2023. The absence of marriage registration has several negative impacts on the children born, namely the child's position becomes illegitimate, difficulty in meeting the administrative requirements for birth registration, and uncertainty in choosing their own religion for the child because it affects the lineage of their parents.
Gender Equality among the Sasak Indigenous Community in the Practice of Merariq Kodeq Raden Susan Fauziyyah Hasan; Sonny Dewi Judiasih; Hazar Kusmayanti
Journal of Law, Politic and Humanities Vol. 6 No. 5 (2026): (JLPH) Journal of Law, Politic and Humanities
Publisher : Dinasti Research

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38035/jlph.v6i5.3426

Abstract

The practice of merariq kodeq, a form of child marriage commonly carried out through elopement or without the full and free consent of the parties involved, remains prevalent in West Nusa Tenggara and frequently results in violations of women's fundamental rights, particularly in the areas of education, health, and social participation. This study aims to examine the implementation of legal frameworks designed to reduce the occurrence of merariq kodeq and to evaluate the extent of legal protection afforded to women's rights within this practice among the Sasak indigenous community. The research employs a normative juridical approach, supported by interview data obtained from Sasak customary leaders. The findings reveal that the government has enacted several legal instruments intended to curb the practice of merariq kodeq, including Law No. 16 of 2019 on Marriage and the West Nusa Tenggara Regional Regulation No. 5 of 2021 on the Prevention of Child Marriage. The study finds, however, that the implementation and dissemination of these regulations have not been sufficiently effective, resulting in the continued prevalence of merariq kodeq within the community. With regard to the protection of women's rights, legal safeguards remain largely normative in nature, while customary norms frequently overlook the principle of women's free and informed consent. Women's access to education and reproductive health services also remains limited and inadequate. This study recommends greater integration between national legal frameworks and the transformation of customary law through the strengthening of the roles of customary leaders and local governments in mediation processes, the clarification of marriage dispensation mechanisms, and the provision of legal education aimed at empowering women as agents of social change. Future research is encouraged to adopt an empirical approach in order to assess the effectiveness of existing policies at the level of indigenous communities.
The Validity Of Divorce Judgments By The Court For Catholic Couples According To Canon Law Emia Regita; Sonny Dewi Judiasih; Bambang Daru Nugroho
Eduvest - Journal of Universal Studies Vol. 4 No. 8 (2024): Journal Eduvest - Journal of Universal Studies
Publisher : Green Publisher Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59188/eduvest.v4i8.1308

Abstract

This research discusses the validity of divorce judgments issued by civil courts against Catholic couples from the perspective of Canon Law. Canon Law itself, as the internal legal system of the Catholic Church, does not recognize divorce as a means to end a valid marriage. Marriage is considered sacred and indissoluble. Although civil courts have jurisdiction to issue divorce judgments according to state law, this research examines how such judgments are viewed from the perspective of Canon Law and their impact on the religious status of divorced couples. Through analysis, this research finds that divorce judgments by civil courts do not alter the marital status in the context of the Catholic Church, which still considers the marriage valid and binding. This finding highlights the legal dualism between state law and Canon Law and its practical implications for Catholic individuals facing divorce. This research recommends the need for a deeper understanding and sensitive handling of divorce cases involving Catholic couples to avoid legal and religious conflicts.
Shifting The Customary Inheritance of The Minangkabau Tribe Based on The Perspective of Justice and Gender Equality Vini Aprila D. Andra; Sonny Dewi Judiasih; Hazar Kusmayanti
Eduvest - Journal of Universal Studies Vol. 5 No. 1 (2025): Journal Eduvest - Journal of Universal Studies
Publisher : Green Publisher Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59188/eduvest.v5i1.49914

Abstract

The richness of Indonesian culture has an impact on the variation of regulatory systems that apply in each region, including the enactment of customary inheritance law for the Minangkabau Tribe. Modernity has an impact on the social adaptation of the community in addressing customary inheritance law. The research conducted examines the impact of injustice and gender inequality in Minangkabau customary inheritance law, as well as the shift in its provisions related to the principle of justice. The method used in the research is a normative juridical approach that focuses on exploring the interaction between customary inheritance law and positive law in the context of justice and gender equality. This qualitative approach research uses primary data through interviews and observations, as well as secondary data in the form of books, journals, and legal documents. The results of this study show that Minangkabau customary inheritance law which adheres to the matrilineal system gives the main role to women as heirs of high heirlooms. This reflects gender equality in Minangkabau society, where women are considered more capable of maintaining and caring for cultural and family heritage. However, over time, there has been a shift in gender roles, including men who have begun to become heirs influenced by migration and cultural acculturation. Nonetheless, the system still seeks to maintain a balance between customary traditions and the principles of Islamic law, which form the basis of inheritance distribution.
A COMPARATIVE ANALYSIS OF THE INDONESIAN AND PHILIPPINE JUDICIAL SYSTEMS: IDENTIFYING THE ROLE OF CUSTOMARY COURTS Hazar Kusmayanti; Sonny Dewi Judiasih; Dede Kania; Dewi Sulastri
Cepalo Vol 9 No 1 (2025)
Publisher : Universitas Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25041/cepalo.v9no1.3677

Abstract

Customary dispute resolution institutions in Indonesia and the Philippines serve to provide indigenous peoples with access to justice beyond state courts. This research, employing a normative juridical approach with a descriptive-analytical specification, highlights key differences between the two systems. In Indonesia, customary courts derive recognition from the 1945 Constitution, while in the Philippines, they are explicitly regulated under the Indigenous Peoples’ Rights Act (IPRA) of 1997, leading to greater integration with the national legal system. Indonesian customary courts handle a broader range of disputes, whereas Philippine customary courts primarily focus on land rights and natural resource management. Additionally, Indonesian customary court decisions often face dualism in the application of customary and national law when reviewed by state courts, while Philippine customary court decisions are more systematically recognized and enforced within the formal legal framework.
Co-Authors ., Karwiyah Afifa Khairunnisa Afifah Syakira Agitha Putri Andany Hidayat Ainun Yusri Dwiranti Aldani Katya Aldi Julianto Anisa Lubis, Nanda Anita Afriana Arinka Pinabiila Husna Artiana, Maureen Maysa Assalihee, Muhammadafefee Bambang Daru Nugroho Bambang Daru Nugroho Bambang Daru Nugroho Betty Rubiati Cynthia Kurniawan Dede Kania Deden Sumantry Deviana Yuanitasari Dewi Sulastri Dina Triana Febriana Djanuardi Efa Laela Fakhriah Efa Laela Fakhriah Elycia Feronia Salim Elycia Feronia Salim Emia Regita Fatmi Utarie Nasution Firsty Anandini Hazar Kusmayanti Hazar Kusmayanti Hazar Kusmayanti Hazar Kusmayanti, Hazar HC, Intan Netty Husna, Arinka Pinabiila Inayatillah, Revi Julianto, Aldi Karwiyah, Karwiyah Lestari, Putri Wartina Levana Safira Linda Rachmainy Luh Putu Sudini Luh Putu Sudini Meliesa Permatahati Meliesa Permatahati Nadia Putri, Respati Natalia Karelina Nazmina Asrimayasha Nugraha Noer Andini Januariska Nur Hasanah Ariyanti Nyulistiowati Suryanti Pinabiila, Arinka Purri Trirani Raden Susan Fauziyyah Hasan Rajamanicham, Ramalinggam Ratu Chairunissa Rifny Meirizka Safira, Levana Salim, Elycia Feronia Shania Dwi Hidayati Suparto, Susilowati Susilowati Suparto Susilowati Suparto Susilowati Suparto Susilowati Suparto Dajaan Susilowati Suparto Dajaan, Susilowati Suparto Tajqia Qalbu Rahayu Turnip, Luisa Oktaviana Vini Aprila D. Andra Yamudin Salaeh Zeira Nabilla