scholarly journals PERLINDUNGAN ANAK PERSPEKTIF HUKUM ISLAM DAN PERUNDANG-UNDANG

2019 ◽  
Vol 14 (1) ◽  
pp. 50-58
Author(s):  
Nurlaila Harun

Abstract. Children are children, and not little adults. Thus, the treatment of children whether involved in criminal acts or those experiencing social problems must be addressed for the welfare of children. The need for children adoption within Indonesian Islamic community will also be increasingly important for those who need it, in order to obtain legal certainty in which can be obtained by a court decision including the decision of the Religious Court. The marriage law and religious justice law have regulated in detail about child care and guardianship which are compiled in a compilation of Islamic law. The Law on Religious Courts explicitly states that the Religious Courts are a court for Muslims regarding cases or matters that are in its authorities. Muslims in this case are not only adults but also children. Unfortunately, the issue of children protection is not referred explicitly in the authorities of the Religious Courts. However, to serve and to fulfill the legal needs of Muslims regarding to child care, the Religious Courts, at the request of someone who adopts a child based on Islamic law, may issue a decision on adoption in terms of the child concerned as a proof of completion of the will must be regulated in the Compilation of Islamic law of Religious Courts. Consequently, the rights and obligations of parents who have adopted children with Islamic law have special characteristics that are different from the rights and obligations of parents who have adopted children without Islamic law. Abstrak. Anak-anak adalah anak-anak, dan bukan orang dewasa kecil. Dengan demikian, perlakuan terhadap anak-anak apakah terlibat dalam tindakan kriminal atau mereka yang mengalami masalah sosial harus ditangani untuk kesejahteraan anak-anak. Kebutuhan adopsi anak dalam komunitas Islam Indonesia juga akan semakin penting bagi mereka yang membutuhkannya, untuk mendapatkan kepastian hukum yang dapat diperoleh melalui keputusan pengadilan termasuk keputusan Pengadilan Agama. Hukum perkawinan dan hukum keadilan agama telah mengatur secara rinci tentang pengasuhan anak dan perwalian yang disusun dalam kompilasi hukum Islam. Undang-Undang tentang Pengadilan Agama secara eksplisit menyatakan bahwa Pengadilan Agama adalah pengadilan bagi umat Islam tentang kasus atau hal-hal yang ada dalam otoritasnya. Muslim dalam hal ini tidak hanya orang dewasa tetapi juga anak-anak. Sayangnya, masalah perlindungan anak tidak dirujuk secara eksplisit dalam otoritas Pengadilan Agama. Namun, untuk melayani dan memenuhi kebutuhan hukum umat Islam terkait perawatan anak, Pengadilan Agama, atas permintaan seseorang yang mengadopsi anak berdasarkan hukum Islam, dapat mengeluarkan keputusan tentang adopsi dalam hal anak yang bersangkutan sebagai bukti penyelesaian kehendak harus diatur dalam Kompilasi hukum Islam Pengadilan Agama. Akibatnya, hak dan kewajiban orang tua yang mengadopsi anak dengan hukum Islam memiliki karakteristik khusus yang berbeda dengan hak dan kewajiban orangtua yang mengadopsi anak tanpa hukum Islam. 

2019 ◽  
Vol 15 (1) ◽  
pp. 50-58
Author(s):  
Nurlaila Harun

Abstract. Children are children, and not little adults. Thus, the treatment of children whether involved in criminal acts or those experiencing social problems must be addressed for the welfare of children. The need for children adoption within Indonesian Islamic community will also be increasingly important for those who need it, in order to obtain legal certainty in which can be obtained by a court decision including the decision of the Religious Court. The marriage law and religious justice law have regulated in detail about child care and guardianship which are compiled in a compilation of Islamic law. The Law on Religious Courts explicitly states that the Religious Courts are a court for Muslims regarding cases or matters that are in its authorities. Muslims in this case are not only adults but also children. Unfortunately, the issue of children protection is not referred explicitly in the authorities of the Religious Courts. However, to serve and to fulfill the legal needs of Muslims regarding to child care, the Religious Courts, at the request of someone who adopts a child based on Islamic law, may issue a decision on adoption in terms of the child concerned as a proof of completion of the will must be regulated in the Compilation of Islamic law of Religious Courts. Consequently, the rights and obligations of parents who have adopted children with Islamic law have special characteristics that are different from the rights and obligations of parents who have adopted children without Islamic law. Abstrak. Anak-anak adalah anak-anak, dan bukan orang dewasa kecil. Dengan demikian, perlakuan terhadap anak-anak apakah terlibat dalam tindakan kriminal atau mereka yang mengalami masalah sosial harus ditangani untuk kesejahteraan anak-anak. Kebutuhan adopsi anak dalam komunitas Islam Indonesia juga akan semakin penting bagi mereka yang membutuhkannya, untuk mendapatkan kepastian hukum yang dapat diperoleh melalui keputusan pengadilan termasuk keputusan Pengadilan Agama. Hukum perkawinan dan hukum keadilan agama telah mengatur secara rinci tentang pengasuhan anak dan perwalian yang disusun dalam kompilasi hukum Islam. Undang-Undang tentang Pengadilan Agama secara eksplisit menyatakan bahwa Pengadilan Agama adalah pengadilan bagi umat Islam tentang kasus atau hal-hal yang ada dalam otoritasnya. Muslim dalam hal ini tidak hanya orang dewasa tetapi juga anak-anak. Sayangnya, masalah perlindungan anak tidak dirujuk secara eksplisit dalam otoritas Pengadilan Agama. Namun, untuk melayani dan memenuhi kebutuhan hukum umat Islam terkait perawatan anak, Pengadilan Agama, atas permintaan seseorang yang mengadopsi anak berdasarkan hukum Islam, dapat mengeluarkan keputusan tentang adopsi dalam hal anak yang bersangkutan sebagai bukti penyelesaian kehendak harus diatur dalam Kompilasi hukum Islam Pengadilan Agama. Akibatnya, hak dan kewajiban orang tua yang mengadopsi anak dengan hukum Islam memiliki karakteristik khusus yang berbeda dengan hak dan kewajiban orangtua yang mengadopsi anak tanpa hukum Islam. 


2017 ◽  
Vol 11 (2) ◽  
pp. 233-246
Author(s):  
Ramdani Wahyu Sururie

"Isbat nikah" is the verification of a marriage. Juridically, marriage verification is regulated under the laws such as Law No. 1 of 1974 on Marriage, Law Number 7 of 1989 on Religious Courts, and Law No. 3 of 2006 and Law Number 50 of 2009 on Changes in the Religious Courts Act. The regulations stipulate that marriage verification is allowed for marriage performed before the Law Number 1 of 1974. In practice, marriage verification submitted to the Religious Court is done after the enactment of Law Number 1 of 1974. The acceptance of "marriage verification" by the Religious Court for the marriage taken place after the 1974 Marriage Law was based on the Compilation of Islamic Law (KHI), whereas KHI's legal status is not included in the Indonesian legal order. The essence of marriage verification is a legal determination. This means that a verified marriage remains valid because the marriage that is verified is merely on administrative reason. The position of marriage verification is a part of giving legal protection and legal certainty. The position of the KHI, which regulates in more detail the marriage verification, functions regulatively in the midst of a vacuum of religious judicial law. In addition, the judge may decide whether to grant or deny the application of marriage verification. Thus, it can be concluded that the nature of marriage verification is a part of legal discretion.


2017 ◽  
Vol 11 (2) ◽  
pp. 233-246
Author(s):  
Ramdani Wahyu Sururie

"Isbat nikah" is the verification of a marriage. Juridically, marriage verification is regulated under the laws such as Law No. 1 of 1974 on Marriage, Law Number 7 of 1989 on Religious Courts, and Law No. 3 of 2006 and Law Number 50 of 2009 on Changes in the Religious Courts Act. The regulations stipulate that marriage verification is allowed for marriage performed before the Law Number 1 of 1974. In practice, marriage verification submitted to the Religious Court is done after the enactment of Law Number 1 of 1974. The acceptance of "marriage verification" by the Religious Court for the marriage taken place after the 1974 Marriage Law was based on the Compilation of Islamic Law (KHI), whereas KHI's legal status is not included in the Indonesian legal order. The essence of marriage verification is a legal determination. This means that a verified marriage remains valid because the marriage that is verified is merely on administrative reason. The position of marriage verification is a part of giving legal protection and legal certainty. The position of the KHI, which regulates in more detail the marriage verification, functions regulatively in the midst of a vacuum of religious judicial law. In addition, the judge may decide whether to grant or deny the application of marriage verification. Thus, it can be concluded that the nature of marriage verification is a part of legal discretion.


2018 ◽  
Vol 5 (2) ◽  
pp. 91-98
Author(s):  
Arip Purkon

Abstract.Islamic Law Compilation is one of the efforts to implement Islamic law in Indonesia constitutionally. Islamic Law Compilation covers three legal fields, namely marriage, inheritance and benefiction. The Islamic Law Compilation contributes positively in providing legal certainty, especially for judges in religious courts. In addition, there are still a number of problems related to the Islamic Law Compilation, namely the issue of socialization, equality of perception and the fear of reducing Islamic law.Keywords: Islamic Law Compilation, Marriage Law, Inheritance Law, Benefaction   Abstrak.Kompilasi Hukum Islam merupakan salah satu upaya untuk mengimplementasikan hukum Islam di Indonesia secara konstitusional. Kompilasi Hukum Islam mencakup tiga bidang hukum, yaitu perkawinan, waris dan wakaf. Kompilasi Hukum Islam memberikan kontribusi yang positif dalam memberikan kepastian hukum, khususnya untuk para hakim di pengadilan agama. Selain itu, masih ada beberapa masalah terkait Kompilasi Hukum Islam, yaitu masalah sosialisasi, persamaan persepsi dan adanya kekhawatiran tereduksinya hukum Islam.Kata Kunci: Kompilasi Hukum Islam, Hukum Perkawinan, Hukum Waris, Wakaf


Jurnal Akta ◽  
2020 ◽  
Vol 6 (4) ◽  
pp. 763
Author(s):  
Noor Handayani ◽  
Akhmad Khisni

The purpose of this study was to: 1) analyze the position adopted child's inheritance rights in Islamic Law Compilation (KHI). 2) to analyze the implementation of the division of property as inheritance to an adopted child Compilation of Islamic Law (KHI). 3) Analyze the legal consequences of the implementation of the division of property as inheritance to an adopted child Compilation of Islamic Law (KHI).This study was prepared using the type of normative juridical research, the research focused on reviewing the application of the rules or norms of positive law. This study uses the approach of legislation (statute approach) And the approach of the case (case approach). The data collection was obtained by interview and literature. Analysis of data using qualitative descriptive.The research results are: 1) Position Adopted in the Compilation of Islamic Law that adopted children may not be recognized to be the basis and cause of inherited, because the basic principle in Islamic inheritance law is their blood relations / nasab / descent. So as the solution according to Islamic law compilation is by jalam Award "was borrowed" on condition should not be more than 1/3 (one third). 2) The division of property as inheritance to an adopted child Compilation of Islamic Law (KHI) must meet two requirements that are required to accept the will not the beneficiary, the person who died both the grandfather and the grandmother has not provided to the child that must be made a will, the amount with other roads, such as grants for example, and if he has less than the sum was borrowed, then it should enhanced the will. 3) The role of the Notary in deed was borrowed for a foster child is doing what desired heir and explain all that heir to all the heirs, it is intended to provide clarity and legal certainty for all heirs of things execution of wills which heir to all his heirs.Keywords: Inheritance, Adopted, Compilation of Islamic Law.


2016 ◽  
Vol 3 (1) ◽  
pp. 86
Author(s):  
Dzanurusyamsyi Dzanurusyamsyi

In accordance with the Marriage Law Article 43 paragraph (1) and Article 100 Compilation of Islamic Law, that child out of wedlock obtain a civil relationship with her mother and her mother’s family. The provisions of article 43 paragraph (1) that the Court’s decision the Constitution of No. 046/PUU-VIII/2010 amended with the new norm, that “children born out of wedlock have links civil with her mother and her mother’s family as well as with men as a father to proven by science and technology and/ or other evidence under the law have blood relations, including civil relations with his father’s family’’ provisions of the new norm is still debatable and the pros and cons in the community that have not been finalized. Therefore, it is necessary to do research on: How Construction illegitimate child protection today; factors that affect the construction of the legal protection of a child out of wedlock is not justice at this time. This study used a qualitative approach with sosiolegal research. Factors that affect the protection of children out of wedlock is not justice due to several factors: -First; Factors Differing perceptions Ulama’ and Judges of children out of wedlock and protection against him; Factors Court decision is very diverse/ varied against illegitimate child protection issues; Factors diversity of perceptions on Registration of Population Administration in Indonesia. Then the provisions of the Marriage Law Article 43 paragraph (1)which has judicial review by the Constitutional Court Decision No. 046/PUU-VIII/2010 and Article 100 of the Compilation of Islamic Law must be reconstructed with the editor of a new article as follows: “a child born out of wedlock has relations civil with her mother and her mother’s family as well as with men as a father who can be proved by science and technology and/ or other evidence under the law have blood relation to the determination/ instruction judge and the Court’s decision, the Muslim Religious Court andbesides Islam in the District Court, including a civil relationship with his family “and there should be an affirmation form of additional chapters in the Marriage Law Article 43 with the editorial article as follows; “If it turns out according to a court ruling that the children who sought their origin was proven seedlings men and women and was born in/ from the marriage valid, then the child becomes legitimate child and have a relationship of civil full and relationships biological children with both parents and get inheritance rights.


Author(s):  
Ahmad Sainul

There is a difference in the concept of the legal maturity limit according to Islamic law and positive law. The legal subject's maturity is fifteen years old or ihtilam for men and menstruation for women. whereas according to positive law there is no legal certainty regarding legal skills in the age of 18 years, 21 years, or after marriage, resulting in confusion in determining one's skills before the law. Then the age difference in the Marriage Law for men and women needs to be equalized and needs to be re-agreed in accordance with physical and mental considerations for all parties who will get married


Jurnal Akta ◽  
2018 ◽  
Vol 5 (1) ◽  
pp. 117
Author(s):  
Setya Qodar Al-Haolandi ◽  
Sukarmi Sukarmi

ABSTRAKPenelitian ini bertujuan untuk mengetahui Peran Notaris dalam Pembagian Waris Barat dengan Peran Pengadilan Agama Dalam Pembagian Waris Islam. Untuk mengetahui kewenangan notaris dalam pembagian Waris berdasarkan Hukum Waris Barat dan Hukum Waris Barat. Metode penelitian yang digunakan dalam penelitian ini adalah yuridis empiris, sedangkann metode pengumpulann data yang digunakan adalah library research dengan mengumpulkan bahan-bahan hukum yang ada dilapangan dan wawancara. Metode analisa data dilakukan secara kualitatif kemudian disajikan secara deskriptif.Penelitian ini menghasilkan pada pokoknya Kewenangan Pertanggung jawaban notaris dalam pembuatan akta wasiat wajibah atas bagian anak angkat tetap mengikuti ketentuan dalam pasal 16 UUJN Undang-Undang No 2 Tahun 2014 Tentang Jabatan Notaris. Pasal 16 UUJN ini membuat ketentuan tentang syarat-syarat bagi notaris dalam membentuk suatu akta, jika salah satu syarat sebagaimana dimaksud tidak dipenuhi, akta yang bersangkutan hanya mempunyai kekuatan pembuktian sebagai akta dibawah tangan. Notaris yang melanggar ketentuan tersebut dapat dikenai sanksi berupa peringatan tertulis, pemberhentian dengan tidak hormat. Selain dikenai sanksi tersebut pihak yang menderita kerugian untuk menuntut penggantian biaya, ganti rugi, dan jika terbukti notaris melakukan pelanggaran terhadap UUJN seperti memalsukan identitas para pihak, memalsukan tandatangan, maka notaris dapat dimintai pertanggung jawaban secara pidana. Anak angkat akan dapat memperoleh harta dari orangtua angkatnya berdasarkan wasiat yang besarnya tidak boleh melebihi 1/3 (sepertiga) harta orang tua angkatnya yang telah meninggal dunia, bila orang tua angkatnya tidak meninggalkan wasiat maka dapat diberi berdasarkan wasiat wajibah, dan pemberi wasiat wajibah tidak boleh merugikan hak-hak dari ahli waris. Kalau anak angkat mendapatkan bagian wasiat wajibah yang melebihi 1/3 bagian, maka wasiat wajibah tidak batal demi hukum, melainkan harus dibatalkan dengan putusan pengadilan. Notaris memiliki kewenangan dalam pembagian waris islam tetapi menurut Notaris Sri Rochayati yang memiliki kewenangan penuh untuk menetapkan pengakuan secara hukum adalah pengadilan. Notaris dalam pembagian warisan berperan dalam pembuatan Akta Pernyataan Waris dan Surat Keterangan Hak Waris. Apabila terjadi sengketa, Notaris dapat membuatkan akta-akta perdamaian dan/atau perjanjian pelepasan hak tuntutan. Kewenangan notaris dalam pembagian waris hanya terbatas pada waris barat (BW) dan mengapa pembagian waris islam tidak ditugaskan kepada notaris. Notaris memiliki kewenangan dalam pembagian waris islam tetapi menurut Notaris Sri Rochayati yang memiliki kewenangan penuh untuk menetapkan pengakuan dan pemutusan secara hukum adalah pengadilan. Notaris dalam pembagian warisan berperan dalam pembuatan Akta Pernyataan Waris dan Surat Keterangan Hak Waris. Apabila terjadi sengketa, Notaris dapat membuatkan akta-akta perdamaian dan/atau perjanjian pelepasan hak tuntutan.Kata kunci : Pembagian Waris , UUJN (Undang-Undang Jabatan Notaris), Kewenangan Notaris. ABSTRACT This study aims to determine the Role of Notaries in the Division of Western Heritage by the Role of Religious Courts in the Division of Islamic Inheritance. To know the authority of a notary in the division of Inheritance under the Law of the Western Heritage and the Law of the Western Heritage. The research method used in this study is empirical juridical, while the method of collecting data used is library research by collecting the existing legal materials in the field and interview. Data analysis method is done qualitatively then presented descriptively.This research resulted essentially Notary Accountability Authority in making deed of mandatory testament on the part of adopted children still follow the provisions in article 16 UUJN Act No. 2 Year 2014 About Notary's Position. Article 16 of the UUJN makes provisions on the terms of the notary in forming a deed, if one of the conditions referred to is not fulfilled, the deed concerned only has the evidentiary power as a deed under the hand. Notary who violates such provision may be subject to sanctions in the form of a written warning, dismissal of disrespect. In addition to the sanction, the party suffering losses to claim reimbursement of costs, compensation, and if the notary proves a violation of the UUJN such as falsifying the identity of the parties, falsifying the signature, the notary can be held criminally liable. The adopted child shall be able to obtain the property of his adoptive parent by a testament not exceeding 1/3 (one third) of his adoptive parents' estate, if his adoptive parents have not left a will, then they may be given a mandatory will, and the donor shall not may harm the rights of the heirs. If the adopted child receives a mandatory part of the will exceeding 1/3 of the part, the will is not void by law, but must be annulled by a court ruling. Notary has the authority in dividing the inheritance of Islam but according to Notary Sri Rochayati who has full authority to determine legal recognition is the court. Notaries in the distribution of inheritance play a role in the making of Deed of Inheritance Statement and Certificate of Rights of Inheritance. In the event of a dispute, a Notary may produce peace deeds and / or an agreement on the disposal of a claim. The authority of a notary in the division of inheritance is limited to the western heir (BW) and why the division of inheritance of Islam is not assigned to a notary. Notary has the authority in dividing the inheritance of Islam but according to Notary Sri Rochayati who has full authority to determine the recognition and termination legally is the court. Notaries in the distribution of inheritance play a role in the making of Deed of Inheritance Statement and Certificate of Rights of Inheritance. In the event of a dispute, a Notary may produce peace deeds and / or an agreement on the disposal of a claim.Keywords: Division of Inheritance, UUJN (Position Notice Act), Notary Publicity


2020 ◽  
Vol 9 (1) ◽  
pp. 91-114
Author(s):  
Kamarusdiana Kamarusdiana ◽  
Zakiyah Salsabila

The term “grant” (hibah) in the Law Book of Civil Code (KUH Perdata) has been regulated in the Article from 1666 to that of 1693, while the Compilation of Islamic Law (KHI) regulates the grant mentioned in the Article from 210 to that of 214. The subject matter of grant in the Religious Courts and the High Court of Religion in Indonesia is the first and an appeal that the religious court was not authorized to decide on the case for the cancellation of the grant certificate, but at the appellate level. Next, the judges overturn the first and appeal and decision. Finally, the decision on the Cassation level has given rise to the principle of Legal Certainty, Legal Justice and the Principle of Expediency.


2015 ◽  
Vol 16 (1) ◽  
pp. 29-49
Author(s):  
Bani Syarif Maula

Abstract: The politics of law that ignore the aspirations of society has led to inconsistency in the application of the law because of the differences between the will of the people with the legislation. This study specifically examines the political law in terms of the application of Islamic law in Indonesia which is envisaged in Law No. 1/1974 on Marmage and the Law 7/1989 on Religious Courts (and its amendment Law No. 3/2006). The political situation that characterizes the formation of the Marriage Law and the Law on Religious Courts clearly show trends and policy direction of the state law. It can be seen from the political aspects of the legal establishment, the political aspects of the content of the law (principles and the rule of law), and political aspects of law enforcement. These three aspects have made Islamic law practiced by the Indonesian Muslim community (the living laws) in conflict with formal legal rules defined by the state. The conclusion from this study is that the legal provisions in the Mariage Law that conflict, namely: Article 2 paragraph (1), Article 7 (1), Article 31 paragraph (3) and Article 34 paragraph (1) and (2), as well as Article 42 and 43 paragraph (1). While the legal provisions in the Law on Religious Courts where a conflict is Article 50 of Law No. 7/1989 and Article 50 paragraph (1) and (2) of Law No. 3/2006 (amendment of the same article of the Law No. 7/1989) Keywords: Politics, Law, Conflict of Laws, Islamic Law, Marriage Law, the Law on Religious Courts


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