scholarly journals PEMENUHAN HAK NAFKAH SEBAGAI SALAH SATU POLA TERHADAP PERLINDUNGAN ANAK: ANALISIS PEMIKIRAN A. HAMID SARONG

2017 ◽  
Vol 2 (1) ◽  
Author(s):  
Heti
Keyword(s):  
Islamic Law ◽  
Children's Rights ◽  
Children’S Rights ◽  
The Family ◽  
Family Living ◽  
The Right

Parents are the first party responsible for protecting and fulfilling children's rights. When children are born, they are entitled to the rights to parents and parents also have responsibilities for them. Among the rights of children that must be fulfilled by parents are the rights of the living. Concerning the family living, Hamid Sarong said that fathers are obliged to provide a living for their children if they need it. Similarly, children are required to provide for their parents when they need it. If the father is poor or has insufficient income, they are still obliged to provide for his children. If the mother has sufficient earning, she can be instructed to provide a living for the children who are the responsibility of their father, but she can ask for reimbursement later. If the mother is also poor, then the grandfather (from father) is responsible for providing the livelihood for the children, and he has the right to ask the father to pay back the income given to his grandchildren. If the father died, then the responsibility for the children's living is transferred to the grandfather, a substitute for the father if he is absent or passed away. Hamid Sarong's opinion is in line with the provisions applied in Islamic law and the in Indonesian law. However, Indonesia legislation has not established the issue related to the re-payment or reimbursement of the living that cannot be fulfilled by the father. Abstrak: Orang tua merupakan pihak pertama yang bertanggung jawab terhadap perlindungan dan pemenuhan hak-hak anak. Hak anak pada orang tua dimulai sejak anaknya dilahirkan dan menghirup udara kehidupan. Sejak itu pula timbul tanggung jawab orang tua terhadap anak-anaknya. Diantara hak-hak anak yang harus dipenuhi oleh orang tua adalah hak nafkah. Tentang nafkah keluarga, Hamid Sarong mengatakan bahwa ayah berkewajiban mencukupkan nafkah anak-anaknya apabila mereka memerlukan, demikian pula anak berkewajiban mencukupkan nafkah ibu bapaknya apabila mereka memerlukan. Apabila ayah dalam keadaan fakir atau penghasilannya tidak mencukupi, kewajiban memberi nafkah kepada anak-anaknya itu tetap ada, tidak menjadi gugur, dan apabila ibu anak-anak berkecukupan dapat diperintahkan mencukupkan nafkah anak-anaknya yang menjadi kewajiban ayah mereka itu, tetapi dapat ditagih untuk mengembalikannya. Apabila ibu fakir juga, maka nafkah anak dimintakan kepada kakek (bapak ayah), dan pada saatnya kakek berhak minta ganti nafkah yang diberikan kepada cucunya itu kepada ayah. Apabila ayah tidak ada lagi, maka nafkah itu dibebankan kepada kakek, sebab kakek berkedudukan sebagai pengganti ayah dalam hal ayah tidak ada lagi. Pendapat Hamid Sarong ini sesuai dengan ketentuan yang berlaku di dalam hukum Islam dan Undang-Undang yang berlaku di Indonesia. Namun tentang nafkah yang tidak mampu ditunaikan oleh ayah bisa ditagih untuk dikembalikan, perundang-undangan yang di Indonesia belum mengatur sejauh itu. Kata Kunci: Kewajiban Orang Tua, Hak Nafkah, Perlindungan Anak

scholarly journals Perlindungan Hukum Anak Dalam Keluarga Poligami Ditinjau dari Hukum Islam dan Hukum Positif

2020 ◽  
Vol 8 (02) ◽  
pp. 180
Author(s):  
Warsono Warsono
Keyword(s):  
Islamic Law ◽  
Legal Protection ◽  
Children's Rights ◽  
Children’S Rights ◽  
Positive Law ◽  
Children And Parents ◽  
The Family ◽  
Family Harmony ◽  
To Receive ◽  
The Relationship

This study aims to analyze the implementation of legal protection for children in polygamous families in terms of Islamic and positive law in Metro City, the inhibiting factors and efforts to overcome the obstacles that occur in polygamous families in terms of Islamic law and positive law in Metro City. This research is descriptive qualitative. Data collection was done by means of interviews and documentation. Data were analyzed by means of data reduction, data presentation and drawing conclusions. Based on the results of the analysis, the implementation of legal protection for children in a polygamous family in terms of Islamic law and positive, that is, legally positive has not been carried out well, but there is one family that is carried out, this is due to several factors, namely raising and caring for children, meeting all the necessities of life. and maintaining honor, responsibility, guiding and educating, as well as maintaining the health and welfare of children. Meanwhile, from Islamic law, there is something that is well implemented and also unlike the child's right to live, namely, children's rights in the clarity of their lines, children's rights in giving a good name, children's rights to obtain breast milk, children's rights to receive care, children's rights in property ownership. objects, children's rights in obtaining education and teaching. The factors that inhibit the needs of polygamous children, the educational factor of children in polygamous families, the factors of the relationship between children from polygamous families, and the factors of the relationship between children and parents. As well as efforts to overcome obstacles that occur in a polygamous family, namely upholding the husband's leadership in the family, the objectivity and neutrality of the husband, husband's justice, the husband acts wisely, the husband's love, the husband dares to give in for the sake of family harmony, the husband can maintain a balance of rights and obligations.

scholarly journals HAK PENDIDIKAN ANAK DALAM KELUARGA DALAM PANDANGAN IMAM SYAFI’I DAN RELEVANSINYA DENGAN PENDIDIKAN ANAK USIA DINI DI INDONESIA

2015 ◽  
Vol 14 (1) ◽  
pp. 67
Author(s):  
Atik Wartini
Keyword(s):  
Early Childhood ◽  
Early Childhood Education ◽  
Children's Rights ◽  
Children’S Rights ◽  
Right To Education ◽  
Childhood Education ◽  
Rights Of The Child ◽  
The Family ◽  
The Right ◽  
The Impact

A child’s right to education within the family according to Imam Syafi’i and its significance for early childhood  education in Indonesia This research is based on library research on the rights of the child to education within the family from the viewpoint of Imam Shafi’i, and the impact of his teachings on early childhood education in Indonesia. The study is interesting because the first schools to appear in Indonesia were of the Syafi’i tradition. Imam Syafi’i jurists and ushuliyyin have collections of poems that express the need to develop education in early childhood. Despite this, the theory of children’s education in the school of Imam Syafi’i is under researched. This study examines three research questions. First, how does one undertake a  biography of the thought of Imam Syafi’i and Imam Syafi’i school of thought. Second, what is the concept of children’s rights in the family in the view of Imam Syafi’i. And third, is there reference to  early Childhood education that implies the concept of children’s rights to education in the view of Imam Syafi’i. This study concludes that Imam Syafi ‘i in scientific rihlah is purely academic. Imam Syafi’i also elicits several important ideas on a child’s rights within the family, the right to education and the right to self-expression. Imam Syafi’i schools are relevaant to early childhood education in Indonesia in which these (religious education) schools are widespread.

scholarly journals Perlindungan Hukum TerhadapAnak Dalam Keluarga Poligami: Pespektif Hukum Positif Indonesia

2020 ◽  
Vol 1 (1) ◽  
pp. 1-18
Author(s):  
Kasmawati Saleh ◽  
Hambali Thalib ◽  
Ma'ruf Hafidz
Keyword(s):  
Direct Contact ◽  
Government Regulation ◽  
Islamic Law ◽  
Legal Protection ◽  
Children's Rights ◽  
Children’S Rights ◽  
Marriage Law ◽  
Normative Approach ◽  
Polygamous Marriage ◽  
The Right

Penelitian bertujuan untuk untuk mendeskripsikan kedudukan anak dalam perkawinan poligami, dan untuk mendeskripsikan perlindungan hukum hak anak dalam keluarga poligami. Tipe penelitian ini adalah normatif, Pendekatan yang digunakan dalam penelitian ini adalah pendekatan perundang-undangan dan dan pendekata konseptual, kemudian dilakukan analisis deskripsi, argumentasi, interpretasi dan sistematisasi. Hasil Penelitian penulis mendapatkan bahwa: Kedudukan anak dalam perkawinan poligami berdasarkan hukum islam adalah melekatnya hak radla yakni hak anak untuk mendapatkan pelayanan, hak hadlanah yakni hak anak untuk diasuh serta didik sejak bayi, hak walayah yakni hak perwakilan yang diberikan sampai anak tumbuh dewasa balig, hak nafkah yakni hak berhubungan langsung dengan kedua orangtua (nasab). Sedangkan menurut undang-undang perkawinan adalah kedua orang tua wajib memelihara dan mendidik anak-anak mereka sebaik-baiknya, kawajiban yang dimaksud disini, berlaku sampai anak itu kawin atau dapat berdiri sendiri. Didalam Peraturan Perundang-Undangan di Indonesia pemberian perlindungan hak anak dalam izin poligami belum diatur secara khusus, namun ada beberapa pasal yang terkait dengan perlindungan hak anak dalam izin poligami diantaranya, Pasal 55 Ayat 2 sampai Ayat 3 Kompilasi Hukum Islam. Undang-Undang Nomor 1 Tahun 1974 tentang perkawinan Pasal 4 dan 5 dan Peraturan Pemerintah Nomor 10 Tahun 1983 juga membahas mengenai poligami. The study aims to: describe the position of a child in a polygamous marriage, and to describe the legal protection of children in polygamous families. This type of research is a normative approach used in this study is the approach of legislation and and pendekata conceptual, then analysis the description, argumentation, interpretation and systematization. Results The study authors found that: The position of the child in a polygamous marriage under the laws of Islam are sticking right radla the child's right to get the service, right hadlanah the rights of children to be raised as well as students from infancy, the right Walayah the rights of representation granted until the child grows up puberty, rights or the right living in direct contact with both parents (nasab). Meanwhile, according to marriage law is both parents are obliged to maintain and educate their children as well as possible, our obligations in question here, valid until the child is married or can stand alone. In Regulation Legislation in Indonesia providing protection of children's rights in the permission for polygamy is not specifically regulated, but there are several articles related to the protection of children's rights in the permission for polygamy among others, Article 55 Paragraph 2 to Article 3 Compilation of Islamic Law. Act No. 1 of 1974 on the marriage of Articles 4 and 5 and Government Regulation No. 10 of 1983 also talked about polygamy.

scholarly journals Marriage Function as Protection Rights Against Wife and Children Right in Polygamous Marriage

Jurnal Akta ◽  
2019 ◽  
Vol 6 (2) ◽  
pp. 277
Author(s):  
Muhammad Madih ◽  
Munsharif Abdul Chalim
Keyword(s):  
Data Analysis ◽  
Legal Protection ◽  
Children's Rights ◽  
Children’S Rights ◽  
Legal Remedies ◽  
Polygamous Marriage ◽  
Marriage Contract ◽  
The Right ◽  
Husband And Wife ◽  
Laws And Regulations

Marriage is a bond between man and woman which is also the religion of Islam is a way of worship, that in the community there is monogamy: one husband and one wife, but there are also polygamous marriage is one man with more than one wife with their applicable laws and regulations for implementation. The purpose of this study was to: 1) To determine the function of the marriage covenant can provide legal protection of the rights wife and children in polygamous marriages. 2) To determine the right of wife and children in polygamous marriages. 3) To know the legal remedies can be done to determine the rights of wives and children in polygamous marriages. Based on the results of data analysis concluded that: 1) The function of the marriage contract may provide legal protection of the rights of the wife and children in polygamous marriages as a certainty or limitation of rights received by his wife and children during the marriage took place and as a measure for husbands to act fairly in polygamous marriages , 2) The position of the right wife and children in polygamous marriages, namely the right wife by the husband proportionate balanced well after their second marriage and so are the rights of children still get their right in accordance with the provisions of the Act. 3) Remedies that can be done to determine the right istir and children in polygamous marriages with authentic mating agreements made governing the boundary between the rights and obligations of husband and wife in a polygamous marriage.Keywords: Marriage; Polygamy; Marriages Agreement; Wife and Children's Rights.

scholarly journals PROFESSIONAL EXPERIENCES OF ON-CALL SPECIALISTS IN THE FIELD OF VIOLATIONS OF CHILDREN’S RIGHTS

2020 ◽  
Vol 1 (10) ◽  
pp. 46
Author(s):  
Daiva Malinauskiene ◽  
Aistė Igorytė
Keyword(s):  
Qualitative Research ◽  
Children's Rights ◽  
Protection System ◽  
Children’S Rights ◽  
Daily Activities ◽  
Child Rights ◽  
Violence Against Children ◽  
Professional Experiences ◽  
Rights Protection ◽  
The Family

<p>The article analyses the content of the activity of child rights protection on-call specialists, their experiences related to the representation of the child and his/her interests. In Lithuania, this position is new and it emerged after the reform of the child rights protection system, which was caused by the increase in cases of violence against children, which resulted in their death several times. The activity of on-call specialists is focused on making quick decisions in response to reports of violations of children’s rights in the family and society.</p><p>Qualitative research revealed the experience of on-call specialists in relation to the assessments of violations of children’s rights in daily activities and the reactions of parents/ guardians to the assistance provided by on-call specialists.</p>

scholarly journals Perkawinan Beda Agama Dalam Undang-Undang Nomor 23 Tahun 2006 Tentang Administrasi Kependudukan (Tinjauan Hukum Islam)

2020 ◽  
Vol 20 (2) ◽  
pp. 138
Author(s):  
Fakhrurrazi M.Yunus ◽  
Zahratul Aini
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
The Family ◽  
The Law ◽  
Negative Impacts ◽  
The Right ◽  
The Impact ◽  
The Relationship

Abstrak: Dalam Undang-Undang Nomor 23 Tahun 2006 tentang Administrasi Kependudukan adanya Pasal yang mengatur tentang perkawinan beda agama, dalam Pasal 35 huruf (a) yang menyatakan bahwa perkawinan yang ditetapkan oleh pengadilan. Namun dalam Undang-Undang tersebut tidak diatur secara jelas, sehingga memberi peluang timbulnya dampak negatif. Namun yang diakui di Indonesia jika pasangan suami istri yang berbeda agama harus memeluk agama yang sama di salah satu pasangan dengan maksud mereka harus pindah agama baik memeluk agama istri maupun suami. Dengan adanya berbagai kemudharatan yang timbul, maka hal itu tidak sesuai dengan hukum Islam. Oleh karena itu, penulis ingin mengetahui dampak perkawinan beda agama yang diatur dalam Undang-Undang Nomor 23 Tahun 2006 tentang administrasi  kependudukan dan tinjuan hukum Islam terhadap perkawinan beda agama dalam Undang-Undang Nomor 23 tahun 2006. Dalam penelitian ini, metode penelitian yang digunakan adalah Kualitatif. Berdasarkan dari hasil penelitian, dampak dari perkawinan beda agama yaitu dampak terhadap rumah tangga yang tidak harmonis menimbulkan kegelisahan, dan sulitnya berkomunikasi. Dampak terhadap anak yang membuat hubungan antara keluarga yaitu anak dan orang tua menjadi kacau dan tidak utuh karena mengetahui kedua orang tuanya berbeda keyakinan. Dampak terhadap harta warisan yang mengakibatkan anak yang lahir dari perkawinan beda agama tidak mempunyai hak untuk mendapatkan harta warisan apabila tidak seagama dengan pewaris yang dalam hal ini pewaris beragama Islam. Adapun tinjauan hukum Islam menyatakan bahwa perkawinan beda agama itu tidak sah, karena menurut fatwa MUI Nomor:4/MUNASVII/MUI/8/2005 menetapkan bahwa nikah beda agama hukumnya haram yang diperkuat dengan firmannya dalam surat al-mumtahanah ayat 10 dan al-baqarah ayat 221.Abstract: in Law No. 23 of 2006 on the administration of the population of the article governing the marriage of different religions, in article 35 letter (a) stating that the marriage is established by the court. But the law is not regulated, so it allows causing negative impacts. But it is recognized in Indonesia if different couples of religion must embrace the same religion in one partner with the intention they have to move religion both embrace the religion of the wife and husband. With the various blessings that arise, it is not under Islamic law. Therefore, the author wants to know the impact of the marriage of different religions organized in law Number 23 the year 2006 about the administration of population and the Islamic law to the marriage of different religions in the law Number 23 the year 2006. In this study, the research method used was qualitative. Based on the results of the study, the impact of the marriage of different religions is the impact on the unharmonious households raises anxiety, and difficulty communicating. The impact on the child who makes the relationship between the family is the child and the parent becomes chaotic and not intact because knowing both parents are different beliefs. The impact on the inheritance that resulted in children born from the marriage of different religions does not have the right to obtain inheritance if not as religious as the heir, in this case, Muslim heirs. The review of Islamic law states that the marriage of different religions is not valid, because according to fatwa MUI number: 4/MUNASVII/MUI/8/2005 stipulates that the marriage of different religious religion is haram strengthened by his word in Sura al-Mumtahanah verse 10 and al-Baqarah verses 221.

scholarly journals Family Support as a right of the child

2020 ◽  
Vol 21 (2) ◽  
pp. 8-26 ◽  
Author(s):  
Patrick Dolan ◽  
Nevenca Zegarac ◽  
Jelena Arsic
Keyword(s):  
Family Support ◽  
Family Environment ◽  
Well Being ◽  
Children's Rights ◽  
Theory And Practice ◽  
Children’S Rights ◽  
Legal Standards ◽  
Rights Of The Child ◽  
The Family ◽  
The Relationship

This paper considers Family Support as a fundamental right of the child. It examines the relationship between the well-being of the child as the core concept of contemporary legal and welfare systems and family as a vital institution in society for the protection, development and ensuring the overall well-being of the child. Considering the fact that international legal standards recognise that children’s rights are best met in the family environment, the paper analyses what kind of support is being provided to families by the modern societies in the exercising of children’s rights and with what rhetoric and outcomes. Family Support is also considered as a specific, theoretically grounded and empirically tested practical approach to exercising and protecting the rights of the child. Finally, international legal standards are observed in the context of contemporary theory and practice of Family Support, while the conclusion provides the implications of such an approach.

scholarly journals Recognizing and Respecting the Rights of Children with Disabilities in the Classroom

2016 ◽  
Vol 8 (3) ◽  
pp. 1
Author(s):  
Cornelia Schneider
Keyword(s):  
Children With Disabilities ◽  
Children's Rights ◽  
Relationship Building ◽  
Children’S Rights ◽  
Social Model ◽  
Human Beings ◽  
Persons With Disabilities ◽  
Social Model Of Disability ◽  
Rights Of The Child ◽  
The Right

<p>The UN Convention on the Rights of the Child was adopted and ratified in 1990 by the UN<br />General Assembly, and signed by most member countries of the United Nations. However, its<br />implementation is slow, complex, and can to-date be considered as incomplete in most<br />countries, particularly as children’s rights often seem to be in contradiction with traditional<br />perceptions of children as dependent, immature and incompetent human beings under their<br />parents’ tutelage. Furthermore, it appears that children’s rights are at risk of colliding with the<br />rights of the family. These issues are even more strongly highlighted when it comes to<br />children with disabilities, as those children often are perceived as vulnerable and incompetent.<br />The UN Convention on the Rights of Persons with Disabilities of 2006 emphasizes the right<br />to full participation based on the social model of disability, including the right to inclusive<br />education for children with disabilities. This article addresses both conventions, the<br />contradictions within but also with each other, which impede the rights of children with<br />disabilities as much as traditional perceptions of childhood do. It will then demonstrate how<br />the recognition of the rights of children with disabilities can be improved by using the<br />frameworks of sociology of childhood (Corsaro, 2015) and the work on relationship building<br />and solidarity by Honneth (1995). Lastly, the article will give examples of how to implement<br />and respect the rights of children with disabilities in schools, by using the example of the<br /><em>Index for Inclusion</em>.</p>

scholarly journals Thirty Years of Research on Children’s Rights in the Context of Migration

2020 ◽  
Vol 28 (1) ◽  
pp. 36-65
Author(s):  
Ruth Brittle ◽  
Ellen Desmet
Keyword(s):  
Academic Research ◽  
Children's Rights ◽  
Migrant Children ◽  
Children’S Rights ◽  
Best Interests ◽  
Cultural Rights ◽  
Economic Migration ◽  
International Refugee Law ◽  
And Migration ◽  
The Right

This article presents a tentative analysis of 30 years of academic research in the field of children’s rights and migration (1989–2019). Much research has addressed the plight of unaccompanied, refugee and asylum-seeking children, trying better to link children’s rights considerations with international refugee law. Many publications address the best interests of the child principle and the right to be heard. Most research focuses on (migration towards) Europe. This has led to an increased visibility and recognition of children’s rights in the context of migration. However, there are still various blind spots in the research reviewed. Most research focuses on some children, but not all (e.g., accompanied children), on some rights, but not all (e.g., economic, social and cultural rights), and on some types of migration, but not all (e.g., economic migration). Moreover, refugee and migrant children tend to be studied as a group, which risks reducing attention for their internal diversity.

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