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All Journal AL-MUQARANAH-Jurnal Program Studi Perbandingan Mazhab AS-SÂIS (JURNAL HUKUM TATA NEGARA ISLAM/SIYASAH) Journal of Education, Humaniora and Social Sciences (JEHSS) Al-Adalah: Jurnal Hukum dan Politik Islam Journal of Gender and Social Inclusion in Muslim Societies Journal Equity of Law and Governance Jurnal Interpretasi Hukum Jurnal Preferensi Hukum (JPH) Jurnal Sains Student Research Aksioreligia : Jurnal Studi Keislaman Al-Zayn: Jurnal Ilmu Sosial & Hukum JURNAL MULTIDISIPLIN ILMU AKADEMIK Mesada: Journal of Innovative Research Ameena Journal PESHUM Kertha Semaya : Journal Ilmu Hukum QAWIUN : Jurnal Penelitian dan Pengabdian Masyarakat Al Fuadiy: Jurnal Hukum Keluarga Islam Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
Sukiati Sukiati
Universitas Islam Negeri Sumatera Utara
Religion Arts Humanities Computer Science & IT Economics, Econometrics & Finance Education Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Medicine & Pharmacology Public Health Social Sciences Other

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Poligami dalam Teori Hukum dan Mazhab Fikih: Studi Perbandingan Indonesia dan Tunisia Willy Zulfan; Sukiati Sukiati
JOURNAL SAINS STUDENT RESEARCH Vol. 4 No. 4 (2026): Agustus: Jurnal Sains Student Research
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jssr.v4i4.11407

Abstract

Polygamy is one of the most problematic issues in Islamic family law because it lies at the intersection of normative texts, interpretations by fiqh schools, state policy, and demands for substantive justice. This article compares the regulations on polygamy in Indonesia and Tunisia by situating them within the framework of Islamic legal theory, fiqh schools, maqashid al-shari‘ah, and modern family law policy. This study employs a qualitative-normative method based on a literature review of regulations, court decisions, legal documents, fiqh literature, and recent scholarly research from 2020 onward. The findings indicate that Indonesia adopts an “open monogamy” model, wherein polygamy remains permissible but is restricted through court authorization, the wife’s consent, financial capacity, and guarantees of justice. Tunisia has adopted a stricter model an absolute ban through the Code of Personal Status, which criminalizes the practice of polygamy. This difference reflects two strategies for the reform of Islamic law, Indonesia’s is more accommodative yet restrictive, while Tunisia’s is more prohibitive and radical. This article argues that both models stem from the concept of maslahat (public interest), but differ in their interpretation of the best way to protect women, children, and family stability. In practice, the effectiveness of the law is determined not only by the wording of the norms but also by the state’s capacity to enforce the rules consistently and fairly.
Konsekuensi Iddah dalam Hukum Islam dan Hukum Positif: : (Studi Komparatif Indonesia, Singapura dan Arab Saudi) Putri Melani; Sukiati; Iwan Nasution
QAWIUN : Jurnal Penelitian dan Pengabdian Masyarakat Vol. 2 No. 1 (2026): 2026
Publisher : PT.Hassan Group Publiseher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61104/qw.v2i1.910

Abstract

Iddah sebagai masa tunggu bagi perempuan pasca perceraian maupun kematian suami, untuk mengetahui kepastian nasab, memberi ruang rujuk pada talak raj'i hak-hak perempuan dalam menunjukkan rasa sedih atas kematian suami, serta menjadi bentuk penghormatan terhadap institusi perkawinan. Dalam konteks negara modern, eksistensi dan konsekuensi hukum iddah mengalami variasi seiring dengan karakteristik sistem hukum yang dianut. Penelitian ini bertujuan untuk mengkaji pengaturan dan implikasi yuridis iddah dalam perspektif hukum Islam dan hukum positif melalui pendekatan komparatif di Indonesia, Singapura dan Arab Saudi. Metode penelitian yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan, konseptual, dan perbandingan hukum. Penelitian ini membahas konsep iddah serta perbedaannya dalam hukum keluarga di Indonesia, Singapura, dan Arab Saudi. Hasil kajian menunjukkan bahwa secara substantif ketiga negara sama-sama mengakui kewajiban iddah, namun berbeda dalam dasar hukum, lembaga pelaksana, dan konsekuensi hukumnya. Indonesia mengatur iddah dalam Kompilasi Hukum Islam dan sistem pengadilan agama, Singapura menempatkannya dalam kerangka hukum Muslim yang dikelola Syariah Court, sedangkan Arab Saudi mengaturnya melalui hukum keluarga berbasis syariah yang lebih langsung merujuk pada tradisi fikih. Perbedaan tersebut menunjukkan bahwa penerapan iddah dipengaruhi oleh sistem hukum nasional masing-masing negara, meskipun landasan normatifnya tetap sama dalam hukum Islam.
Perkawinan Campuran Perspektif Hukum Nasional dan Hukum Internasional Sri Nurmalinda; Sukiati; Iwan Nasution
QAWIUN : Jurnal Penelitian dan Pengabdian Masyarakat Vol. 2 No. 1 (2026): 2026
Publisher : PT.Hassan Group Publiseher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61104/qw.v2i1.912

Abstract

Perkawinan beda negara atau perkawinan campuran merupakan fenomena hukum yang semakin lazim terjadi seiring meningkatnya mobilitas global dan interaksi lintas batas negara. Di Indonesia, perkawinan ini diatur dalam Undang-Undang Nomor 1 Tahun 1974 jo. Undang-Undang Nomor 16 Tahun 2019 yang mendefinisikannya sebagai perkawinan antara dua orang yang tunduk pada hukum yang berlainan karena perbedaan kewarganegaraan. Penelitian ini bertujuan mengkaji perkawinan beda negara dari dua perspektif utama: hukum nasional Indonesia dan hukum internasional, meliputi syarat, prosedur, akibat hukum terhadap status anak, kewarganegaraan, hak atas tanah, dan harta perkawinan. Metode yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan, konseptual, dan komparatif. Hasil penelitian menunjukkan bahwa terdapat kompleksitas normatif yang signifikan dalam perkawinan beda negara, terutama menyangkut konflik antara prinsip hukum perdata internasional dengan ketentuan hukum nasional. Penelitian ini menyimpulkan bahwa diperlukan harmonisasi yang lebih baik antara ketentuan hukum nasional dan prinsip-prinsip hukum internasional untuk memberikan kepastian hukum bagi pasangan perkawinan campuran beserta anak-anaknya.
Pertanggungjawaban Pidana Anak yang Berkonflik dengan Hukum Terhadap Pembunuhan Berencana Pada Aksi Begal Haris Dermawan; Mhd. Yadi Harahap; Sukiati; Nurasiah
PESHUM : Jurnal Pendidikan, Sosial dan Humaniora Vol. 5 No. 2: Februari 2026
Publisher : CV. Ulil Albab Corp

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56799/peshum.v5i2.15451

Abstract

Studi ini mengeksplorasi kerangka hukum baik hukum Nasional maupun hukum Islam mengenai pengenaan hukuman terhadap anak di bawah umur yang terlibat dalam kasus perampokan (pencurian dengan kekerasan). Temuan menunjukkan bahwa pertimbangan peradilan dalam menjatuhkan hukuman kepada pelaku anak di bawah umur terutama dipengaruhi oleh usia pelaku, kepuasan unsur-unsur kriminal, dan kekuatan bukti yang disajikan selama persidangan. Untuk memerangi kejahatan tersebut, Undang-Undang Hukum Nasional (KUHP) Indonesia menerapkan strategi tiga bagian yang melibatkan tindakan pencegahan, preventif, dan represif. Sebaliknya, perspektif hukum Islam menekankan kepatuhan pada prinsip-prinsip Al-Quran sebagai landasan ilahi dan absolut untuk mitigasi kejahatan. Penelitian ini lebih lanjut mengungkapkan bahwa, baik dalam hukum pidana positif maupun syariah, tindakan pelaku anak di bawah umur diklasifikasikan sebagai pembunuhan berencana. Dalam yurisprudensi Islam, terdapat wacana ilmiah mengenai pembunuhan berencana oleh anak di bawah umur: satu aliran pemikiran menganjurkan penerapan qisas (pembalasan), sementara aliran lain menyarankan penggantiannya dengan diyat (uang darah). Pandangan yang berbeda ini dibentuk oleh penilaian psikologis dan konteks masyarakat kontemporer. Pada akhirnya, penanganan kenakalan remaja membutuhkan intervensi khusus untuk memastikan bahwa konsekuensi hukum berfungsi baik sebagai pencegah maupun sebagai mekanisme rehabilitasi karakter.
THE IDDAH PERIOD IN ISLAMIC JURISPRUDENCE AND STATUTORY LAW IN INDONESIA AND SINGAPORE Siti Nurheliza; Sukiati Sukiati; Iwan Iwan
AS-SAIS (JURNAL HUKUM TATA NEGARA/SIYASAH) Vol 10, No 2 (2026): AS-SAIS : Jurnal Hukum Tata Negara / Siyasah
Publisher : Hukum tata Negara/Siyasah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/as-sais.v11i2.30068

Abstract

Iddah is a mandatory waiting time that Muslim women must observe after the dissolution of marriage, whether by divorce or the death of a spouse, prior to being allowed to remarry. This research seeks to examine the notion of iddah through the lens of Islamic jurisprudence (fiqh) and to contrast its regulation under the legal frameworks of Indonesia and Singapore. This study utilizes a normative legal research methodology, including statutory, conceptual, and comparative methods via the examination of Islamic legal sources, statutory regulations, and diverse literature pertaining to Islamic family law. The results demonstrate that the idea of iddah in classical fiqh has a robust normative basis derived from the Qur’an, Hadith, and academic ijtihad, with the objectives of safeguarding lineage, protecting women's rights, and sustaining familial order. Indonesia and Singapore both use classical fiqh principles, namely the Shafi’i school, as the normative foundation for controlling iddah; nevertheless, they diverge in their institutional frameworks, implementation methods, and the incorporation of Islamic law into their legal systems. In Indonesia, the regulation of iddah is integrated into the national legal system through the Compilation of Islamic Law and the Religious Court system, while in Singapore it is implemented through the Administration of Muslim Law Act (AMLA) and the Syariah Court within a dual legal system framework. This study demonstrates that the transformation of fiqh into positive law does not alter the fundamental substance of iddah but rather affects its implementation mechanisms and institutional legal structures in each country.Keyword: Iddah, Islamic jurisprudence, positive law, Indonesia, Singapore.
A COMPARATIVE STUDY OF LEGAL SYSTEMS AROUND THE WORLD: THEIR CHARACTERISTICS AND APPLICATION Fauziah Hanum; Sukiati Sukiati; Iwan Iwan
AS-SAIS (JURNAL HUKUM TATA NEGARA/SIYASAH) Vol 10, No 2 (2026): AS-SAIS : Jurnal Hukum Tata Negara / Siyasah
Publisher : Hukum tata Negara/Siyasah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/as-sais.v11i2.30063

Abstract

A legal system is a set of interrelated rules that serve to regulate society in order to establish order and justice. This paper aims to explain the concept of a legal system, the types of legal systems that have developed around the world, and a comparison of their application in several countries. The method used is a literature review that analyzes various concepts and theories regarding legal systems. The results of the discussion indicate that, generally, legal systems worldwide are divided into several main types, namely the European Continental legal system (civil law), the Anglo-Saxon legal system (common law), Islamic law, customary law, and mixed legal systems. Civil law emphasizes written law codified in statutes, whereas common law places greater emphasis on court decisions or precedents as the primary sources of law. Additionally, Islamic law is derived from the Quran and Hadith as well as the method of ijtihad in legal reasoning, while customary law arises from living traditions within society. In practice, many countries adopt a mixed legal system as a result of globalization and societal developments. Indonesia itself fundamentally adheres to the civil law system, but in practice is also influenced by customary law and Islamic law, thereby forming a pluralistic legal system.Keyword: legal system, civil law, common law, Islamic law, customary law
THE ROLE OF THE STATE AND MODIFICATIONS TO ISLAMIC FAMILY LAW IN MARRIAGE IN THE ISLAMIC WORLD Mustafa Parinduri; Sukiati Sukiati; Iwan Iwan
AS-SAIS (JURNAL HUKUM TATA NEGARA/SIYASAH) Vol 10, No 2 (2026): AS-SAIS : Jurnal Hukum Tata Negara / Siyasah
Publisher : Hukum tata Negara/Siyasah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/as-sais.v11i2.30064

Abstract

Marriage in Islamic family law is a fundamental institution that is not only governed by Sharia norms but has also evolved through state intervention in various Muslim countries. This study aims to analyze the role of the state in modifying Islamic family law, particularly regarding marriage, and to examine the forms and implications of these changes in the Islamic world. The method employed is a legal-normative approach with a comparative analysis of family law regulations in several Muslim countries. The results of the study indicate that the state plays a strategic role in codifying, unifying, and reforming Islamic family law to align with social and political demands and the changing times. These modifications include restrictions on polygamy, raising the minimum age for marriage, strengthening women’s rights, and regulating divorce procedures and marriage registration. Although based on Sharia principles, the implementation of Islamic family law in various countries demonstrates diversity influenced by local contexts and state policies. Thus, the state’s role in modifying Islamic family law is not merely administrative but also substantive in creating a legal system that is more responsive to social justice and the protection of human rights. This study confirms that the dynamics of Islamic family law are the result of the interaction between religious norms and state authority within the framework of modernity. Keyword: Islamic Family Law, Role of the State, Turkey, Malaysia, Indonesia, Legal Modifications.
Kedudukan Royalti sebagai Harta Warisan Perspektif Wahbah Az-Zuhaili Dinda Aprilia Syalina; Sukiati
Aksioreligia Vol. 4 No. 2 (2026): Aksioreligia : Jurnal Studi Keislaman
Publisher : CV Global Research Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59996/aksioreligia.v4i2.1158

Abstract

The problem addressed stems from the intangible nature of royalties and their uncertain value, as they depend on the future commercial exploitation of a work (future income), which differs from the concept of tangible assets in general. This raises questions regarding their status as an object of inheritance, as seen in the practice of inheriting royalties from the songs created by Papa T Bob to his heirs. This study aims to analyze the position of royalties as inheritance assets (tirkah) from the perspective of Wahbah Az-Zuhaili's thought. This study employs a qualitative method through library research with a normative-conceptual approach. The findings show that Wahbah Az-Zuhaili, in line with the view of the jumhur fuqaha (majority of jurists), categorizes royalties as property (al-māl) because they possess economic value and real benefit despite lacking physical form. The study concludes that royalties are legitimately considered an object of inheritance (tirkah), since the economic right does not cease upon the creator's death but instead transfers to the heirs as huqūq māliyyah (financial rights), in accordance with sharia principles and the Copyright Law. Practically, this study contributes to the development of contemporary Islamic inheritance law concerning the management of intellectual assets in the modern economic era.
Co-Authors Achmad Yazid Sinulingga Agus Salim Azhar Nur Mawaddah Gulo Denni Herdiansyah Dinda Aprilia Syalina Doli Bastian Ali Saputra Nasution Fatimah Fatimah Fatimah Fauziah Hanum Gema Rahmadani Haris Dermawan Harry Permana Hotma Ringan Limbong Imam Yazid Isman Nuddin Ritonga Iwan Iwan Iwan Iwan Nasution Laila Suhada Mhd. Yadi Harahap Milhan Milhan Muhammad Ichwan Zulfadly Mulyadi Antori Mustafa Parinduri Nurasiah Nurasiah Nurasiah Putri Melani Putri Rahma Rasyid Siddiq Septi Angraini Harahap Siti Khodijah MY Siti Nurheliza Sri Fadliati Sri Nurmalinda Syafruddin Syam Ulfa Safira Soliha Wike Sundari Willy Zulfan Zainul Fuad