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IZIN ISTRI DALAM POLIGAMI; SEBUAH UPAYA PERLINDUNGAN HUKUM TERHADAP PEREMPUAN Iwan Iwan
At-Tazakki: Jurnal Kajian Ilmu Pendidikan Islam dan Humaniora Vol 7, No 1 (2023): AT-TAZAKKI: Jurnal Kajian Ilmu Pendidikan Islam dan Humaniora
Publisher : Program Studi Pendidikan Islam Pascasarjana UIN Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47006/attazakki.v7i1.14715

Abstrak Islam bukan hanya sekedar agama yang berasaskan aturan hukum dari Tuhan semata, namun disisi lain islam juga adalah agama yang sangat manusiawi, artinya aturan yang ada didalamnya tidak pernah melanggar fitrah dan sifat kemanusiaan. Salah satunya adalah aturan tentang perkawinan sebagai jalan halal dan diridhoi Allah Swt bagi manusia untuk menyalurkan hasrat seksual terhadap lawan jenisnya. Dalam Islam perkawinian berasas monogami, dimana seorang laki-laki hanya diperbolehkan untuk menikah dengan seorang istri, namun dalam keadaan tertentu islam juga tidak melarang seorang suami melakukan poligami selama yang bersangkutan dapat menjalankan kewajibannya khususnya tentang nafkah. Namun di Indonesia, tata hukum yang berlaku mensyaratkan bagi suami yang ingin berpoligami disamping secara fisik dan financial memiliki kemampuan, seorang suami harus mendapat izin untuk berpoligami dari istri pertama atau istri-istrinya. Tulisan ini ingin mengkaji tujuan pensyaratan adanya izin istri dalam poligami dan apa dampak maslahat dari pensyaratan izin istri tersebut.

IZIN ISTRI DALAM POLIGAMI; SEBUAH UPAYA PERLINDUNGAN HUKUM TERHADAP PEREMPUAN Iwan Iwan
At-Tazakki: Jurnal Kajian Ilmu Pendidikan Islam dan Humaniora Vol 7, No 1 (2023): AT-TAZAKKI: Jurnal Kajian Ilmu Pendidikan Islam dan Humaniora
Publisher : Program Studi Pendidikan Islam Pascasarjana UIN Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47006/attazakki.v7i1.14715

Abstrak Islam bukan hanya sekedar agama yang berasaskan aturan hukum dari Tuhan semata, namun disisi lain islam juga adalah agama yang sangat manusiawi, artinya aturan yang ada didalamnya tidak pernah melanggar fitrah dan sifat kemanusiaan. Salah satunya adalah aturan tentang perkawinan sebagai jalan halal dan diridhoi Allah Swt bagi manusia untuk menyalurkan hasrat seksual terhadap lawan jenisnya. Dalam Islam perkawinian berasas monogami, dimana seorang laki-laki hanya diperbolehkan untuk menikah dengan seorang istri, namun dalam keadaan tertentu islam juga tidak melarang seorang suami melakukan poligami selama yang bersangkutan dapat menjalankan kewajibannya khususnya tentang nafkah. Namun di Indonesia, tata hukum yang berlaku mensyaratkan bagi suami yang ingin berpoligami disamping secara fisik dan financial memiliki kemampuan, seorang suami harus mendapat izin untuk berpoligami dari istri pertama atau istri-istrinya. Tulisan ini ingin mengkaji tujuan pensyaratan adanya izin istri dalam poligami dan apa dampak maslahat dari pensyaratan izin istri tersebut.

Dynamics of Polygamy: An Attempt to Find Common Ground from the Perspective of Maqasid Sharia and Human Rights Elvira Dewi Br Ginting; Iwan Iwan
JURNAL AKTA Vol 11, No 1 (2024): March 2024
Publisher : Program Magister (S2) Kenotariatan, Fakultas Hukum, Universitas Islam Sultan Agung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30659/akta.v11i1.34092

This study aims to find the intersection between maqashid sharia and human rights in the practice of polygamy. Polygamy, or marriage with more than one partner at the same time, is an Islamic teaching that, in light of Maqashid al-Syariah, is permissible as long as it brings benefits, but on the other hand, human rights activists consider polygamy as a form of violation of human rights. This study uses a qualitative approach by analyzing religious texts, laws, and other sources to understand how Maqashid Shariah can be applied in the context of polygamy. The results show that, while polygamy may be permissible in certain contexts, its practice must be aligned with the objectives of Maqashid Sharia, namely creating justice, welfare, and happiness for all parties involved. From a human rights perspective, there is no single article that discusses polygamy, but as seen from the Universal Declaration of Human Rights and the Convention on the Elimination of All Forms of Discrimination against Women, although Article 16 is interpreted as not allowing polygamy; Article 18 allows polygamy but with strict conditions, namely being fair or adjusted to the rules of each religion. This research provides new insights into how Islamic principles can be used to guide the practice of polygamy and emphasizes the importance of considering social needs so that it does not conflict with human rights.

Pertanggungjawaban Pidana bagi Pelaku Pencemaran Lingkungan Perspektif Fikih Jinayah Umaya Miftha Ul Husna; Iwan Iwan
BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 5 No 2 (2024): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/bustanul.v5i2.1636

This study aims to identify and analyze the strengths and weaknesses of the criminal liability system in environmental law and evaluate how Islamic jurisprudence can offer alternative or additional solutions to address environmental pollution problems. This study uses an empirical legal research method with qualitative procedures. The results of the study indicate that the act is considered to violate Islamic jurisprudence and environmental regulations in Indonesia, as shown in the findings. However, law enforcement still has obstacles related to evidence collection and time constraints that must be overcome in order to effectively pursue individuals or groups responsible for environmental damage. Therefore, to ensure environmental sustainability, it is important for the government to actively participate, for law enforcement to achieve effectiveness, and for business entities and the community to be aware of their obligations and be responsible for their behavior.

KEDUDUKAN MAHRAM DALAM HUKUM PERKAWINAN ISLAM: ANTARA TRADISI DANKEBUTUHAN KONTEMPORER Deni Afriansyah; Nia amira; Arya Farhan Azizi S; Zakaria Ahmad Mrp; Fera Aisah Bancin; Iwan Iwan
JURNAL ILMIAH PENDIDIKAN KEBUDAYAAN DAN AGAMA Vol. 3 No. 2 (2025): April : Jurnal Ilmiah Pendidikan Kebudayaan dan Agama
Publisher : CV. ALIM'SPUBLISHING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59024/jipa.v3i2.1133

The position of the mahram in Islamic marriage law is an important aspect that regulates who can be married and who cannot. Mahrams are divided into two categories: mahram mu'abbad and mahram ghairu mu'abbad. Initially, this law was based on tradition and nasab, but in the contemporary context, the understanding of mahram needs to be adapted to societal developments and practical needs without ignoring sharia principles. This journal will analyze the position of the mahram in Islamic marriage law, between tradition and contemporary needs.

MODELS OF POLYGAMY REGULATION AROUND THE WORLD: A COMPARATIVE LEGAL ANALYSIS AND ITS IMPLICATIONS FOR WOMEN’S RIGHTS Agus Salim; Sukiati Sukiati; Iwan Iwan
Al-Muqaranah : Jurnal Perbandingan Hukum dan Mazhab Vol 4, No 1 (2026): Al-Muqaranah Jurnal Perbandingan Hukum dan Mazhab
Publisher : Al-Muqaranah : Jurnal Perbandingan Hukum dan Mazhab

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Polygamy is one of the most controversial issues in Islamic family law, continuously debated from both normative and comparative perspectives. This study aims to analyze the legal regulation of polygamy from a comparative law perspective, covering both Muslim-majority countries and those that have undergone significant family law reform. The method employed is normative legal research using a comparative approach and a conceptual approach. Data sources consist of primary, secondary, and tertiary legal materials analyzed through qualitative-descriptive analysis. The findings indicate three models of polygamy regulation in the Muslim world: first, countries that absolutely prohibit polygamy (such as Tunisia and Turkey); second, countries that permit polygamy under strict conditions through judicial oversight (such as Indonesia and Morocco); and third, countries that permit polygamy with minimal conditions based on classical fiqh (such as Saudi Arabia and Malaysia). These regulatory differences are influenced by historical, political, socio-cultural factors, and local scholarly ijtihad. In conclusion, comparative law demonstrates that there is no single universal model for regulating polygamy in Islam, and each country retains its own authority to interpret and implement Islamic law in accordance with its local context.Keyword: Polygamy; Comparative Law; Islamic Family Law; Law Reform; Marriage.

PERAN NEGARA DALAM KODIFIKASI HUKUM KELUARGA ISLAM DI INDONESIA DAN MALAYSIA Isman Nuddin Ritonga; Sukiati Sukiati; Iwan Iwan
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.v4i4.10980

. Kodifikasi hukum keluarga Islam merupakan bagian penting dari upaya negara dalam mengatur kehidupan masyarakat Muslim secara sistematis melalui perangkat hukum positif. Indonesia dan Malaysia sebagai negara dengan mayoritas penduduk Muslim memiliki pendekatan yang berbeda dalam mengkodifikasi hukum keluarga Islam. Indonesia menggunakan pendekatan nasional melalui Undang-Undang Perkawinan dan Kompilasi Hukum Islam (KHI), sedangkan Malaysia menerapkan sistem legislatif berbasis negara bagian melalui Islamic Family Law Enactment. Penelitian ini bertujuan menganalisis peran negara dalam proses kodifikasi hukum keluarga Islam di kedua negara, menelaah substansi regulasi yang berlaku, serta membandingkan kelebihan dan kekurangannya. Metode penelitian yang digunakan adalah pendekatan yuridis normatif dengan studi kasus terhadap putusan pengadilan mengenai dispensasi kawin dan poligami. Hasil penelitian menunjukkan bahwa Indonesia memiliki sistem yang lebih terintegrasi secara nasional namun menghadapi tantangan implementasi, sedangkan Malaysia memiliki mekanisme pengawasan yang lebih ketat terhadap praktik keluarga seperti poligami, tetapi regulasinya tidak sepenuhnya seragam antar negara bagian. Secara umum, kedua sistem memiliki kelebihan dan kekurangan masing-masing dalam upaya melindungi hak keluarga Muslim dan menjaga ketertiban hukum

MARRIAGE LAW IN THE ISLAMIC WORLD: A COMPARATIVE STUDY OF INDONESIA AND SAUDI ARABIA Azhar Nur Mawaddah Gulo; Sukiati Sukiati; Iwan Iwan
Al-Muqaranah : Jurnal Perbandingan Hukum dan Mazhab Vol 4, No 2 (2026): Al-Muqaranah Jurnal Perbandingan Hukum dan Mazhab
Publisher : Al-Muqaranah : Jurnal Perbandingan Hukum dan Mazhab

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

Marriage in Islam is an act of worship aimed at building a harmonious family based on the theological values of sakinah (love), mawaddah (love), and rahmah (mercy). However, the implementation of marriage law in various Muslim countries has a diverse knowledge base or epistemology. This study aims to examine in depth the differences in the epistemology of marriage law between Indonesia and Saudi Arabia, and their impact on the protection of domestic rights. Using a qualitative approach in normative-theoretical library research, this study dissects secondary data in the form of regulations in Indonesia and legal practices in Saudi Arabia. The research shows that Indonesia implements a positive codified legal system through Law No. 1 of 1974, the Compilation of Islamic Law (KHI), and Law No. 16 of 2019, which provides legal certainty through strengthening administration such as marriage registration and tightening requirements for polygamy. In contrast, Saudi Arabia implements an unwritten legal system (uncodified law) rooted in the methodology of the Hambali School, where legal practice relies heavily on the ijtihad of judges and fatwas of religious authorities. This difference has implications for legal protection policies, such as the strict minimum age limit for marriage in Indonesia (19 years), in contrast to Saudi Arabia, which does not set a rigid legal age limit and still recognizes men's unilateral rights in divorce.

The Criminalization of Child Marriage by Parents under Law Number 12 of 2022 Nazwa Bunga Rezky Perdana Lubis; Iwan Iwan
Hakamain: Journal of Sharia and Law Studies Vol. 5 No. 1 (2026): HAKAMAIN: Journal of Sharia and Law Studies
Publisher : Yayasan Lembaga Studi Makwa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57255/hakamain.v5i1.1817

This study aims to analyze parental criminal liability for child marriage under Article 10 of Law Number 12 of 2022 on the Crime of Sexual Violence and examine its legitimacy from the perspective of Fiqh Jinayah (Islamic criminal jurisprudence) in relation to the principle of geen straf zonder schuld (no punishment without culpability). The study employs normative legal research using statutory and conceptual approaches, with legal materials analyzed qualitatively through grammatical, systematic, and teleological interpretation. The findings indicate that parental criminal liability should not arise solely because parents facilitate or consent to child marriage but must be supported by proof of coercion, abuse of authority, and criminal culpability. Accordingly, Article 10 should be applied on a case-by-case basis to distinguish coercive conduct from parental involvement influenced by social, economic, cultural, or pregnancy-related circumstances, thereby preventing overcriminalization while ensuring effective child protection. From the perspective of Fiqh Jinayah, forced child marriage constitutes ta'addī (unlawful transgression) that may justify ta'zīr (discretionary criminal sanctions), whereas wilāyah al-ijbār (guardianship with compulsory authority) requires contextual interpretation based on maqāṣid al-sharī'ah (objectives of Islamic law). The study concludes that criminal sanctions achieve substantive justice only when applied proportionally by considering culpability and the surrounding social context. This study contributes to criminal law and Islamic legal scholarship by proposing an integrated normative framework that reconciles the principle of culpability with Fiqh Jinayah, providing doctrinal guidance for interpreting parental criminal liability while contributing to the global discourse on balancing child protection, proportional criminal liability, and legal pluralism.

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