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All Journal AL-MUQARANAH-Jurnal Program Studi Perbandingan Mazhab Al-Usrah : Jurnal Al-Ahwal As-Syakhsiyah AS-SÂIS (JURNAL HUKUM TATA NEGARA ISLAM/SIYASAH) Journal of Innovative and Creativity
Ihsan Siregar
Universitas Islam Negeri Sumatera Utara
Religion Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Social Sciences Other

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Hukum Menjadi Wali Bagi Anak Biologis Diluar Nikah Menurut Syafi’iyah Ihsan Siregar; Nurasiah Nurasiah
Journal of Innovative and Creativity Vol. 6 No. 1 (2026)
Publisher : Fakultas Ilmu Pendidikan Universitas Pahlawan Tuanku Tambusai

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31004/joecy.v6i1.7124

Abstract

Menurut ulama Syafi’iyah salah satu rukun nikah itu adalah wali dimana wali utama seorang anak gadis adalah ayahnya. Namun seorang ayah tersebut bukanlah ayah biologis atau yang tidak sah menurut syariat kareba cacat hukumnya. Seorang ayah biologis tidak dapat menjadi nikahnya putrinya karena anak itu adalah anak diluar nikah. Jadi nasab anak itu jatuh kepada ibunya, maka tidak ada hubungan nasabnya dengan anak tersebut. Bahkan menurut sebagian imam Syafi’iyah anak luar nikah tersebut boleh menikah dengan ayah biologisnya, karena nasabnya terputus dengan ayah biologisnya, maka dengan itu ayah biologis tidak sah menjadi seorang wali nikah namun bisa digantikan juga dengan wali nasab lainnya. Jika wali nasab tidak ada maka akan digantikan oleh wali hakim. ada sebagian ulama Syafi’iyah yang berbeda pendapat tentang hal ini, dimana ayah biologis bisa menjadi wali nikah dan nasabnya kepadanya jika si ayah biologis tersebut menikahi ibunya sebelum enam bulan kelahiran anak tersebut. Hal ini dibolehkan jika ayah biologis menikahi ibunya sebelum anak itu lahir, sehingga anak tersebut sah sebagai anaknya. Inilah yang menjadikan perbedaan pendapat antara para imam Syafi’iyah dalam menafsirkan hukum menikahkan anak luar nikah oleh ayah biologisnya.
PROVISIONS ON LINEAGE AND THE STATUS OF CHILDREN ACCORDING TO CLASSICAL SCHOLARS AND INDONESIAN POSITIVE LAW Ihsan Siregar; Muhammad Amar Adly
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

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Abstract

This research investigates the fundamental differences regarding nasab (lineage) and child status under Islamic Law and Positive Law in Indonesia, along with their respective juridical consequences. A normative-juridical comparative methodology was employed, drawing on the Quran, Hadith, classical Fiqh texts, the Compilation of Islamic Law (KHI), Law No. 1 of 1974 on Marriage, and Constitutional Court Decision No. 46/PUU-VIII/2010. Findings reveal that Islamic Law rejects a lineage bond between a child born outside wedlock and the biological father; such a child’s nasab is exclusively tied to the mother and her family, excluding inheritance rights and marriage guardianship (wali nikah) from the paternal line. Indonesian Positive Law, following Constitutional Court Decision No. 46/PUU-VIII/2010, opens a legal avenue for out-of-wedlock children to establish civil ties with their biological father through scientific verification (DNA testing). Nonetheless, this ruling does not automatically alter nasab status regarding biological marriage guardianship under Islamic law. This legal convergence reflects the state’s commitment to safeguarding children’s c ivil rights without disregarding the sharia principles upheld in society.
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.
THE ROLE OF THE STATE IN CHILD PROTECTION FROM THE PERSPECTIVES OF CONSTITUTIONAL LAW AND ISLAMIC CIVIL LAW Ihsan Siregar; Faisar Ananda
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.v10i2.30401

Abstract

Child protection holds a strategic position as a fundamental pillar for national survival, where its fulfillment is jointly governed by religious legal frameworks and state law. This study seeks to examine the concept and implementation of child protection through a comparative analysis of Islamic Law and Positive Law applicable in Indonesia, while also identifying points of convergence between the two systems. The research employs a juridical-normative method grounded in library study with a comparative analytical approach. Secondary sources utilized include the Qur'an, Hadith, books of Islamic jurisprudence, Law Number 35 of 2014 on the Amendment to Law Number 23 of 2002 on Child Protection, and other relevant regulations. Research findings indicate that within Islamic Law, child protection (hifzh al-nasl) encompasses the right to life, lineage, sustenance, education, and affection, all of which constitute absolute obligations of parents and society alike. Indonesian Positive Law, meanwhile, views child protection as an integrative shared obligation among parents, families, communities, and the state, which is legally guaranteed through legislation including protection from violence, exploitation, and discrimination. The fundamental point of commonality between the two legal systems lies in the principle of upholding the best interests of the child (the best interests of the child). The internalization of Islamic values into Indonesia's national legal system has demonstrably strengthened both the moral and juridical legitimacy in realizing comprehensive child protection.
Co-Authors Faisar Ananda Iwan Iwan Muhammad Amar Adly Nurasiah Nurasiah Sukiati Sukiati