scholarly journals Dualisme Kompetensi Peradilan Permohonan Pengangkatan Anak Bagi Pemohon Yang Beragama Islam

2021 ◽  
Vol 3 (2) ◽  
pp. 237-257
Author(s):  
Nugroho Noto Diharjo
Keyword(s):  
Islamic Law ◽  
The State ◽  
State Court ◽  
Adopted Children ◽  
Adoption Decision ◽  
Legal Consideration ◽  
Biological Parents ◽  
The Supreme Court ◽  
Child Adoption ◽  
Religious Courts

Abstract: The Child adoption application for Moslem applicants and Moslem adopted children potential are legal by the State court and the religion court in pratice, for this reason this matter causes the competency dualism in accepting, examining, and assigning that child adoption application. in the Mojokerto state court Decicion No.04/Pdt P/2012//PN Mkt, the Purwokerto faith courtroom Desicion No.a hundred thirty/Pdt P/2014/PA Pwt. the ones fourt courtsstate that they are legal to accept, examine and assign the adoption of children. according to the research, by way of yuridis normative approch sesult of the child adoption application proposed by means of Moslem applicants, both in the religion court and trough the state court have the authority to just accept, have a look at, grant, and assign the child adoption application, but with different legal consideration. inside the state court decision, the judicial legal consideration refers back to the common legislation law such as the child Protrction laws, the population Administrations law, the Goverment Ordinance, and the supreme court circular, however, the religious court in based on the Islamic law compilation. The legal consequences caused by child adoption decision carried out inside the state court, the adopted kids have inheritance rights from the adoptive mother and father, at the same time as in the religious Courts, the adoyed children do not server ties with the biological parents. consequently the adopted children do not inherit property from the adoptive mother and father.

scholarly journals Dualisme Kompetensi Permohonan Pengangkatan Anak Bagi yang Beragama Islam

2019 ◽  
Vol 4 (2) ◽  
pp. 59
Author(s):  
Antonius Sidik Maryono
Keyword(s):  
Child Protection ◽  
Islamic Law ◽  
Adoptive Parents ◽  
The State ◽  
Court Decision ◽  
State Court ◽  
Adopted Children ◽  
Legal Consideration ◽  
Child Adoption ◽  
The Government

The child adoption application for Moslem applicants and Moslem adopted children prospective are authorized by the State Court and the Religion Court in practice, thus this matter causes the competency dualism in accepting, examining, and assigning that child adoption application. In the Mojokerto State Court Decision No.04/Pdt P/2012//PN Mkt, the Purwokerto Religion Court Decision No.130/Pdt P/2014/PA Pwt, the Purwokerto State Court Decision No./Pdt P/2015/PN Pwt. And the Wantanpone Religion Court Decision No.0078/Pdt P/2011/PA Wtp., those fourth courts state that they are authorized to accept, examine and assign the adoption of children. According to the research, by yuridis normative approach result of the child adoption application proposed by Moslem applicants, both in the Religion Court and through the State Court has the authority to accept, examine, grant, and assign the child adoption application, yet with different legal consideration. In the State Court Decision, the judicial legal consideration refers to the common legislation law such as the Child Protection Laws, the Population Administrations Law, the Government Ordinance, and the Supreme Court Circular, however, the Religious Court is based on the Islamic Law compilation. The legal consequences caused by child adoption decision carried out in the state Court, the adopted children have inheritance rights from the adoptive parents, while in the Religious Courts, the adored children do not server ties with the biological parents. Therefore the adopted children do not inherit property from the adoptive parents.

scholarly journals Juridical Review Of Agreement And Adoption Law Due For Adopted Children When Adopted Parent Lift Divorce

Jurnal Akta ◽  
2018 ◽  
Vol 5 (3) ◽  
pp. 783
Author(s):  
Etik Kuswanti ◽  
Akhmad Khisni
Keyword(s):  
Judicial Review ◽  
Islamic Law ◽  
Human Life ◽  
Foster Mother ◽  
Adopted Children ◽  
Adopted Child ◽  
Biological Parents ◽  
Biological Children ◽  
The Supreme Court ◽  
Legal Consequences

Kids are important in human life, a lot of people who are expecting the presence of children as successor descent but some have not given credence to be given the baby. Adoption is an alternative to get around this problem. One polemics are legal consequences for adopted children when the father of the foster mother divorced. This study aims to determine hadhanah for adopted children when the father of the foster mother divorced. This research using normative juridical approach, ie an approach based on the decision of the Supreme Court, law and jurisprudence. The results show that the Islamic Law Compilation (KHI) stated position adopted child the same as biological children they both get Hadhanah, except in the case of nasab so do not get the inheritance, but was borrowed for adopted children as contained only one-third. In the case of child maintenance rights for the adopted child under age, the rights given to a foster mother, if an adult or child is old enough lift may choose to want to go with whom, nevertheless all maintenance fees charged to the adopted child's adoptive father. Custody and all the costs of the foster child needs to last until the adopted child an adult, independent or have been married. If the adopted child if the woman he would marry then it could be a guardian of marriage are biological parents or biological relatives. So although the adoptive mother divorced fathers still be obliged to maintain and educate the adopted child.Keywords: Judicial Review, Adoption, Legal Consequences, Divorce

EFEKTIVITAS PELAKSANAAN PERATURAN PENCATATAN PERCERAIAN DI KANTOR URUSAN AGAMA

2020 ◽  
Vol 6 (1) ◽  
pp. 1-15
Author(s):  
Juriyana Megawati Hasibuan Dan Fatahuddin Aziz Siregar
Keyword(s):  
Islamic Law ◽  
The State ◽  
Judicial Process ◽  
Positive Law ◽  
State Administration ◽  
Shipping Costs ◽  
The Status ◽  
Happy Marriage ◽  
Religious Courts ◽  
Laws And Regulations

Marriage is a sacred bond which is ideally only held once in a lifetime. Both Islamic law and positive law require an eternal happy marriage. To support this the Koran proclaims marriage as mitsaqan galiza. The marriage is then registered in the state administration. In line with this, the laws and regulations are formulated in such a way as to make divorce more difficult. However, when there are acceptable reasons and due to coercive conditions, divorce can be done through a judicial process. The divorce must then be registered by taking certain procedures. The court delivered the notice and sent a copy of the decision to the marriage registrar to file the divorce properly. The implementation of this divorce record was not effective. The separation of the Religious Courts Institution from the Ministry of Religion has become a factor that causes the registration task not to be carried out. The loss of the obligation to submit a copy of the decision on the judge's ruling caused the recording to be constrained. The unavailability of shipping costs also contributed to the failure to register divorce. Even though there is a threat to the Registrar who neglects to deliver a copy of the verdict, unclear sanctions make this ineffective. As a result of the lack of recording of divorce, the status of husband and wife becomes unclear and opens opportunities for abuse of that status.

The Other Muslim Bans

2020 ◽  
Vol 1 (1) ◽  
pp. 2-38
Author(s):  
Will Smiley
Keyword(s):  
Security Policy ◽  
Islamic Law ◽  
State Level ◽  
The State ◽  
The Other ◽  
State Court ◽  
Court Cases ◽  
State Laws ◽  
Foreign Law ◽  
Muslim Majority

This Article addresses and critiques the case for state-level legislative bans on courts citing “Islamic law” or the law of Muslim-majority countries. In particular, the Article reviews the most substantive evidence adduced by the bans’ supporters, in the form of a set of state court cases published by the Center for Security Policy (CSP). Very few of these cases, in fact, show courts actually applying Islamic or foreign law, and in none of these cases would the various forms of proposed legislation have been likely to alter the result. Thus even this report does not suggest a need for the state laws purporting to ban sharīʿa. The Article thus argues that even if these bans are not unconstitutionally discriminatory in their effect, they are ineffective at achieving their claimed purpose. This Article was originally published as an Occasional Paper in the Harvard Papers in Islamic Law series in 2018.

scholarly journals Hukum Waris terhadap Anak Adopsi dalam Perspektif Islam

2020 ◽  
Vol 7 (1) ◽  
pp. 94-106
Author(s):  
Muhammad Lutfi Syarifuddin
Keyword(s):  
Child Protection ◽  
Islamic Law ◽  
Adoptive Parents ◽  
Customary Law ◽  
Best Interests ◽  
Adopted Children ◽  
Inheritance Law ◽  
Law System ◽  
Biological Parents ◽  
The Family

In practice, in Indonesia children adoption has become a public phenomenon in society and is part of the family law system because it involves individual interests in the family. In the case of adoption, parents need to pay attention to the best interests of the child and be implemented based on local customs, applicable laws and regulations, this has been regulated in Article 39 of the Child Protection Act. Adoption of children is divided into two types, namely adoption of children between Indonesian citizens (domestic adoption) and adoption of Indonesian citizens by foreign citizens (adoption between countries). Appointment of children must be done by legal process, through the establishment or decision of the Court. The research method is normative juridical research. Based on the research results, the inheritance Indonesian citizens rights in the Indonesian inheritance law case are implemented based on Islamic law, adopted children do not inherit from adoptive parents and remain the biological parents. Under customary law, the inheritance of adopted children depends on customary law in the area. By law adoption children do not inherit from adoptive parents, and adopted children remain the heirs of their biological parents.

scholarly journals OBLIGATORY WILLS FOR ADOPTED CHILDREN, CHILDREN OF UNMARRIED COUPLES, AND CHILDREN OF DIFFERENT RELIGIONS

Al-Risalah ◽  
2018 ◽  
Vol 18 (2) ◽  
pp. 139
Author(s):  
Mohammad Muhibbin
Keyword(s):  
Islamic Law ◽  
Adopted Children ◽  
Human Being ◽  
The World ◽  
Religious Courts ◽  
Legal Marriage

In the perspective of Islamic law, the realization of obligatory wills is along with Islamic insight as a religion which focuses on realizing such realization from the principal of justice and a form of love among human being. This passion which has been created in one family can be realized by the giving of some part of the inheritance through obligatory wills to obstructed people being (heirs), both obstructed as adopted, born outside of legal marriage or children of different religions. All of those are meant for kindness, harmony and to avoid conflicts in the world which give big impact for creating harmony and peaceful family. This research was analysis the application of obligatory testaments to adopted children, legitimate children that born outside of marriage and children of different religions. Analysis has been reviewed according to fiqh’s view, Compilation of Islamic Law (KHI) and practice in the Religious Courts.

scholarly journals PERLINDUNGAN ANAK PERSPEKTIF HUKUM ISLAM DAN PERUNDANG-UNDANG

2019 ◽  
Vol 14 (1) ◽  
pp. 50-58
Author(s):  
Nurlaila Harun
Keyword(s):  
Child Care ◽  
Social Problems ◽  
Islamic Law ◽  
Court Decision ◽  
Adopted Children ◽  
Legal Certainty ◽  
Marriage Law ◽  
The Will ◽  
The Law ◽  
Religious Courts

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. 

scholarly journals Upaya Hukum Banding Terhadap Putusan Verstek Yang Diajukan Oleh Pihak Tergugat Dikaitkan Dengan Asas Kepastian Hukum Dalam Tinjauan HIR/RBG

2020 ◽  
Vol 6 (1) ◽  
pp. 129
Author(s):  
Sherly Ayuna Putri ◽  
Achmad Syauqi Nugraha
Keyword(s):  
Supreme Court ◽  
Research Method ◽  
The State ◽  
District Court ◽  
State Court ◽  
Court Ruling ◽  
Positive Law ◽  
Civil Proceedings ◽  
The Supreme Court ◽  
Case Number

The verdict of Verstek is the ruling that where the defendant, although called legitimately, does not come on a given day, and does not tell others to be facing his deputy, the claim is accepted with a decision without the presence (Verstek). Resistance is a legal effort against the verdict that was dropped outside the presence of the defendant. Essentially the resistance was provided for the defendant who (in general) was defeated. The Verzet is governed in article 125 paragraph (3) and 129 HIR, article 149 clause (3) Jo. 153 RBg. The research method which is conducted in this study is normative juridical research that emphasizes on the science of law and conduct an inventory of positive law relating to the effectiveness of statutory regulations in the fi eld of legal and descriptive analytical describing and analyzing the problems based on the legislation governing the law of civil proceedings regarding the legal efforts of Verstek decision. Based on the results of the study obtained fi rst problem of Verstek decision to be fi led by the defendant on the decision of the District Court of Bale Bandung Case Number: 37/PDT. G/2018/PN. BLB and the state court ruling of the Simalungun case number: 36/PDT. G/2013/PN. LICENSE does not conform to the norm in article 125 HIR and section 149 RBg. The two remedies that can be done by the plaintiff or the appeal is to apply for the appeal with the reasons set out in article 30 paragraph (1) of Law No. 5 of 2004 concerning the Supreme Court, among other things relating to the judge is not authorized or exceeds the limits of authority and or wrong in implementing or violating applicable laws.

scholarly journals PERLINDUNGAN ANAK PERSPEKTIF HUKUM ISLAM DAN PERUNDANG-UNDANG

2019 ◽  
Vol 15 (1) ◽  
pp. 50-58
Author(s):  
Nurlaila Harun
Keyword(s):  
Child Care ◽  
Social Problems ◽  
Islamic Law ◽  
Court Decision ◽  
Adopted Children ◽  
Legal Certainty ◽  
Marriage Law ◽  
The Will ◽  
The Law ◽  
Religious Courts

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. 

scholarly journals Comparison Between The Position Of Adopted Children In Islamic Law Inheritance Based On Islamic Law Compilation (KHI) With The Book Of Civil Law

Jurnal Akta ◽  
2019 ◽  
Vol 6 (3) ◽  
pp. 531
Author(s):  
Agil Aladdin ◽  
Akhmad Khisni
Keyword(s):  
Islamic Law ◽  
Civil Law ◽  
Adoptive Parents ◽  
Comparative Approach ◽  
Adopted Children ◽  
Adopted Child ◽  
Biological Parents ◽  
Biological Children ◽  
Similarities And Differences ◽  
Article 5

This research aims to knowing position adopted child in Islamic Law Compilation with the Book of Civil Law; and Similarities and Differences position adopted children in inheritance of Islamic Law Compilation with the Book of Civil Law; This research method using normative juridical research with comparative approach (comparative). The results were obtained conclusions from Islamic Law Compilation in terms of inheritance, uninterrupted lineage adopted children with biological parents, who turned just the responsibility of the biological parents to the adoptive parents. The adopted child does not become heir of adopted parents. In Gazette No. 129 Of 1917. In Article 5 through Article 15. The position adopted child found in Article 12 to equate a child with a legitimate child of the marriage of the lift. According to the Civil Law for the adopted child the same as for biological children. While in KHI adopted children get as much as 1/3 of the estate left by his adoptive parents (Article 209 KHI) exception has been assigned the consent of all the heirs.Keywords: Heritage; Adopted; Testament.

Sign in / Sign up

Export Citation Format

Share Document