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All Journal Al-Usrah : Jurnal Al-Ahwal As-Syakhsiyah Fatih: Journal of Contemporary Research Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
Sukiati Sukiati
Universitas Islam Negeri Sumatera Utara, Medan
Religion Arts Humanities Education Law, Crime, Criminology & Criminal Justice Other

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The Dynamics of Adoptive Fathers as Marriage Guardians in Contemporary Studies Fatima Zahara; Sukiati Sukiati
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 11, No 1 (2024): April
Publisher : Faculty of Sharia (Islamic Law) at Fatmawati Sukarno State Islamic University Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v11i1.3442

Abstract

Ulema assert that adopting fathers are not categorized as mahram elligible to be marital guardians (wali). However, Balige Religious Court Decision No.13/Pdt.P/2020/PA.Blg has legalized such marriage. This study aims to analyze considerations of the judge beyond the decision. This normative legal research employed encompass statutory, case-based, comparative, and conceptual analyses. The findings of this study indicate that marriages wherein the adopting father assuming the role as the marriage guardian for the prospective bride may be considered invalid. In accordance with Islamic legal norms, the guardian of marriage typically consists of wali nasab (biological guardians) of the prospective bride. In instances where no guardian of aqrab or wali ab'ad is available, the judge guardian assumes this responsibility. However, the adopting father does not fall within the purview of marriage guardianship. Nonetheless, in certain scenarios, such as that delineated in the decision, the applicant (wife), being a muallaf (new converts), lacks a Muslim guardian, while a trusted Muslim authority in the locale, such as the mosque's imam or a respected qadi, is found to be his adopting father. In this specific instance, the adopting father fulfills the role of a religious figure within the community. Referring him as a local religious authority holder in this context is more appropriate due to his social role than as the adopting father at his family circle. Consequently, this marriage is deemed valid and the court's decision aligns with the Islamic jurisprudence
Sistem Hukum Perkawinan di Afrika Utara: Studi Komparatif Hukum Perkawinan Mesir dan Libya Bagus Wahyuda Utama; Sukiati Sukiati; Iwan Nasution
Fatih: Journal of Contemporary Research Vol. 3 No. 1 (2026): January-June
Publisher : Yayasan Zia Salsabila

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61253/y4zcee05

Abstract

Artikel ini mengkaji perbandingan sistem hukum perkawinan di dua negara Afrika Utara, yakni Mesir dan Libya, dengan menggunakan metode penelitian hukum normatif melalui pendekatan komparatif dan historis (historical law). Penelitian ini bertujuan menganalisis bagaimana kedua negara tersebut membangun dan merumuskan hukum perkawinan yang didasarkan pada syariat Islam namun dipengaruhi oleh warisan kolonialisme, modernisasi hukum, dan tekanan sosio-politik. Mesir telah mereformasi hukum perkawinannya secara bertahap sejak tahun 1929 melalui serangkaian undang-undang yang bertujuan memperkuat hak-hak perempuan, sementara Libya menggabungkan tradisi hukum Islam dengan kode sipil peninggalan masa kolonial Italia. Studi ini menemukan bahwa meskipun keduanya bersumber dari fikih Islam, terdapat perbedaan mendasar dalam hal prosedur perkawinan, batasan poligami, mekanisme perceraian, serta kedudukan perempuan dalam perkawinan. Perbedaan tersebut mencerminkan kondisi historis, politik, dan sosial yang berbeda di masing-masing negara.
Pengaruh Mazhab Terhadap Reformasi Hukum Perkawinan: Studi Komparatif Indonesia dan Arab Saudi Agung Taufik Wahyuda; Sukiati Sukiati; Iwan Nasution
Fatih: Journal of Contemporary Research Vol. 3 No. 1 (2026): January-June
Publisher : Yayasan Zia Salsabila

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61253/s2gyq798

Abstract

Penelitian ini bertujuan untuk menganalisis peran mazhab dalam pembentukan hukum perkawinan di Indonesia dan Arab Saudi dengan menggunakan pendekatan komparatif. Latar belakang penelitian ini didasarkan pada adanya perbedaan dalam penerapan mazhab fiqh di berbagai negara Muslim, yang dipengaruhi oleh konteks sosial, politik, dan sistem hukum masing-masing. Metode penelitian yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan, historis, dan komparatif. Sumber data terdiri dari bahan hukum primer berupa peraturan perundang-undangan serta bahan hukum sekunder berupa buku dan artikel ilmiah yang relevan. Hasil penelitian menunjukkan bahwa di Indonesia, mazhab khususnya Mazhab Syafi’i memiliki pengaruh historis yang kuat, namun dalam proses legislasi tidak dijadikan sebagai satu-satunya dasar hukum. Negara menerapkan pendekatan eklektik dengan mengadopsi berbagai pendapat mazhab untuk menghasilkan hukum yang lebih adaptif terhadap perkembangan masyarakat. Sebaliknya, di Arab Saudi, Mazhab Hanbali memiliki posisi yang dominan dan struktural dalam sistem hukum, di mana mazhab menjadi fondasi utama dalam pembentukan hukum, termasuk dalam Personal Status Law tahun 2022.
THE CONCEPT OF KHULU’ IN CONTEMPORARY ISLAMIC MARRIAGE LAW: A COMPARATIVE STUDY IN EGYPT, JORDAN, AND MOROCCO Endah Lakona Sitakar; Sukiati Sukiati; Iwan Iwan
Al-Usrah : Jurnal Al Ahwal As Syakhsiyah Vol 14, No 1 (2026): AL-USRAH: JURNAL AL AHWAL AS SYAKHSIYAH
Publisher : Universitas Islam Negeri Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/al-usrah.v14i1.30072

Abstract

This research examines the concept of khul' (wife-initiated divorce with compensation) as regulated in the personal status laws of three Arab Muslim countries: Egypt, Jordan, and Morocco. Using a comparative legal approach with qualitative-normative methods, this study analyzes how each country codifies and implements khul' in its legal framework, tracing the interplay between classical Islamic jurisprudence (fiqh), national legislation, and judicial practice. Egypt through Law No. 1 of 2000 pioneered a relatively liberal khul' regime in the Arab world by allowing courts to grant khul' without requiring the husband's consent, a formulation that triggered significant scholarly and social controversy. Jordan, through the Personal Status Law No. 61 of 1976 as amended by Law No. 36 of 2010, adopts a more Hanbali-influenced approach requiring either mutual agreement or judicial determination of harm. Morocco through the Moudawwana (Family Code) of 2004 introduces the concept of shiqaq (discord) alongside khul' as mechanisms for wife-initiated divorce, reflecting the Maliki school's jurisprudence. The findings indicate that despite their shared Islamic jurisprudential foundations, the three countries exhibit significant divergences in procedural requirements, financial implications, and judicial discretion, shaped by distinct socio-political contexts and legislative priorities. The study concludes that genuine legal reform requires not only textual codification but also robust judicial implementation mechanisms and social support systems for women navigating family dissolution.
THE DYNAMICS OF DIVORCE LAW IN ISLAM: A COMPARATIVE STUDY OF THE PROVISIONS ON TALAK, KHUL’, AND JUDICIAL DIVORCE IN INDONESIA AND MOROCCO Ihsan Siregar; Sukiati Sukiati; Iwan Iwan
Al-Usrah : Jurnal Al Ahwal As Syakhsiyah Vol 14, No 1 (2026): AL-USRAH: JURNAL AL AHWAL AS SYAKHSIYAH
Publisher : Universitas Islam Negeri Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/al-usrah.v14i1.30399

Abstract

Morocco, by way of the Mudawwanah al-Usrah (2004), and Indonesia, through the Marriage Law in conjunction with the Compilation of Islamic Law (KHI), have undertaken reforms to their respective Islamic family law systems aimed at curbing unilateral divorce and safeguarding women's rights through an enhanced judicial role. This study seeks to comparatively examine the concepts, procedural frameworks, and practical implementations of three divorce mechanisms—talaq (repudiation), khul' (compensatory dissolution), and judicial divorce—within the legal contexts of Morocco and Indonesia. A normative-comparative legal approach is employed, drawing on both statute analysis and cross-jurisdictional comparison. Findings indicate the following. In terms of Talaq: Indonesian law mandates that talaq declarations be made before the Religious Court, while Moroccan law imposes more rigorous judicial oversight, conditioning talaq authorization on the husband's prior settlement of all financial obligations to the wife, including mut'ah. Regarding Khul': Indonesian law incorporates khul' within the mechanism of Cerai Gugat (wife-initiated divorce) accompanied by a compensatory payment (iwadh), whereas Moroccan law treats khul' as a distinct financial arrangement, with judges holding authority to determine compensation in cases of dispute. As for Judicial Divorce: both countries have broadened the grounds upon which a wife may petition for divorce; however, Morocco demonstrates greater progressiveness through the introduction of the Shiqaq doctrine (irreconcilable differences), which permits dissolution without requiring exhaustive proof of fault. In conclusion, while both nations have effectively transferred divorce authority from the private domain to the judiciary, Morocco's approach is more systematically codified and progressive in constraining husbands' prerogatives, whereas Indonesia continues to rely on a multi-tiered mediation framework alongside a dual administrative track for divorce proceedings.
Co-Authors Agung Taufik Wahyuda Bagus Wahyuda Utama Endah Lakona Sitakar Fatima Zahara Ihsan Siregar Iwan Iwan Iwan Nasution