scholarly journals THE BIOLOGICAL FATHERS HAVE CIVIL RIGHTS WITH EVIDENCE AND CONVICTION OF THEIR CHILDREN

2020 ◽  
Vol 18 (2) ◽  
pp. 127
Author(s):  
Anwar Hafidzi ◽  
Nadiyah Khalid ◽  
Rina Septiani
Keyword(s):  
Civil Rights ◽  
Islamic Law ◽  
Court Decision ◽  
Constitutional Court ◽  
Dna Testing ◽  
Biological Father ◽  
Comparative Aspect ◽  
Biological Children ◽  
Biological Fathers ◽  
Correct Data

This paper aims to prove that Biological Children can provide Civil Relations with their fathers if they have an apparent legal force. This study differs from other researchers in the comparative aspect of normative Law and Islamic Law. This difference lies in the Constitutional Court decision results, which states that children produced outside of marriage have a civil relationship with the mother and family of their mother, father, and family of their biological father, which can be proven by DNA testing between them. Meanwhile, according to Islamic Law, children outside of marriage (Zina) only have a civil relationship or blood relationship with the mother and the mother's family. The method used in this research is a literature review with a normative approach to the Constitutional Court decision and the Scholar's opinion on children outside of marriage (Siri). This research found that children can biologically provide civil relations with their parents if done in marriage and proven by clear legalities such as witnesses and marriage documents. The presence of a decision of the Constitutional Court is a legal assurance or defense of the human rights of a citizen, whether they have the correct data and facts to their civil relations.

scholarly journals The Right of a Child Outside the Legal Marriage of a Biological Father: The Analysis of Ḥifẓ Al-Nafs as Law `Illat

2021 ◽  
Vol 5 (1) ◽  
pp. 153
Author(s):  
Ali Abubakar ◽  
Juliana Juliana ◽  
Maisyarah Rahmi Hasan
Keyword(s):  
Civil Rights ◽  
Islamic Law ◽  
Court Decision ◽  
Constitutional Court ◽  
Biological Father ◽  
Islamic Jurisprudence ◽  
The Right ◽  
Biological Fathers ◽  
Legal Marriage ◽  
Protection Of Life

This article aims to analyze the protection of life (ḥifẓ al-nafs) as the law reason (`illat) of the rights of children outside of legal marriage (ALPS) of biological fathers. Ḥifẓ al-nafs is assumed to be `illat emerging from many neglected ALPS phenomena and resulting in negative stigma and discrimination. This research is a study of Islamic law using the theory of `illat in analyzing the problem of children's rights outside of legal marriage. The research concludes that the presence of the 2010 Constitutional Court decision regarding the civil rights of ALPS with biological fathers reveals new spaces in seeing the nature of ALPS rights. This is different from the fatwa of the Indonesian Ulema Council and classical fiqh (Islamic jurisprudence) arguments, which tend to only link the child to the mother. Based on the Constitutional Court decision, the essence of ALPS rights from biological fathers is limited to civil rights. The responsibility of the biological father to ALPS is in the form of physical and mental support, while denying other rights such as guardianship of marriage; ALPS rights today have been largely abandoned. Thus, the protection/care is necessary. `Illat (the reason of law) in ḥifẓ al-nafs (protection of the life) is real and can be juxtaposed with `illat ḥifẓ al-nasl (protection of heredity). Ḥifẓ al-nasl does not completely fulfill the real requirements of an `illat which can abolish the abandonment of ALPS.

scholarly journals Anak Luar Nikah Pasca Putusan Mahkamah Konstitusi Nomor: 46/PUU-VIII/2010 Berkaitan Dengan Perlindungan Hukum Terhadap Hak-Hak Keperdataan Anak Di Luar Perkawinan

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
Farhan Asyhadi
Keyword(s):  
Civil Rights ◽  
Court Decision ◽  
Legal Norm ◽  
Constitutional Court ◽  
Biological Father

Putusan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010, yang merubah/menambah norma hukum Pasal 43 Ayat (1) Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan adalah salah satu bukti nyata akan peran lembaga Pengadilan dalam memikirkan nasib dan masa depan anak yang lahir diluar perkawinan itu terhadap laki-laki sebagai ayah biologisnya, maka dengan norma hukum baru itu, Hakim-hakim pengadilan Agama sesuai dengan kewenangannya diharapkan mampu menjabarkan hak-hak keperdataan anak luar nikah dalam putusan-putusannya, agar kedepan hak-hak keperdataan anak seperti itu terhadap laki-laki sebagai ayah biologisnya terjamin sehingga dapat menjalani kehidupannya dengan wajar sebagaimana mestinya tanpa diskriminasi. Kata Kunci: Mahkamah Konstitusi, Perkawinan Children Married Outside After The Decision Of The Constitutional Court Number: 46 / PUU-VIII / 2010 Relating To Protection Against Civil Rights Child Outside Of Marriage Constitutional Court Decision No. 46 / PUU-VIII / 2010, which modified / legal norm of Article 43 Paragraph (1) of Law No. 1 of 1974 on Marriage is one of the first concrete evidence of the role of the Court in thinking about the fate and future of children born outside the marriage of a man as the biological father, then the norms of the new law, judges court religion in accordance with the authority is expected to describe the civil rights of children out of wedlock in its decisions, that future civil rights to children as against men as the biological father assured so as to live it to the fair as it should without discrimination. Keywords: The Constitutional Court, Marriage

scholarly journals RECOGNITION OF ILLEGITIMATE CHILDREN IN VARIOUS LAWS IN INDONESIA

2017 ◽  
Vol 2 (1) ◽  
pp. 85
Author(s):  
Yunanto Yunanto
Keyword(s):  
Islamic Law ◽  
Civil Code ◽  
Constitutional Court ◽  
Legal Action ◽  
Marriage Law ◽  
Biological Father ◽  
Illegitimate Children ◽  
Biological Fathers ◽  
The Relationship

In any regulations in Indonesia, there are differences in the inherent status and rights between legitimate and illegitimate children. Consequently, it surely affects the relationship between the children and their parents. Illegitimate children only have the civil relationship with their mothers. In order that the illegitimate children have a certain relationship with their biological fathers, it requires a legal action in the form of the recognition of biological father. However, there are legal ambiguities in the regulations that govern the institution of the recognition of children as stated in the Indonesian Civil Code, Law No. 23 of 2006 in conjunction with Law No. 24 of 2013, and the Decisions of the Constitutional Court No. 46/ PUU-VIII/ 2010 as a corrective provision to the Marriage Law (UUP), and the Islamic Law Compilation (KHI). The legal effects are: the discrimination derived from legal injustice and certainty in the implementation of the child recognition.

scholarly journals Fulfillment of civil rights of extramarital children and its effect on social dimensions

2020 ◽  
Vol 20 (2) ◽  
pp. 235-252
Author(s):  
Alfian Qodri Azizi ◽  
Ali Imron ◽  
Bagas Heradhyaksa
Keyword(s):  
Social Justice ◽  
Civil Rights ◽  
Moral Responsibility ◽  
Social Condition ◽  
Court Decision ◽  
Constitutional Court ◽  
Evidence Based ◽  
Social Dimensions ◽  
Biological Father ◽  
Library Research

This article examines the fulfillment of the civil rights of extramarital children which has become a controversy since the issuance of the Constitutional Court decision no. 46/PUU-VIII/2010, which is considered as a progressive and responsive measure to guarantee children's rights. However, the content of this decision is considered to violate Islamic norms in giving family lineage to extramarital children for it will create a stigma that one does not need a sacred marriage institution if he only wants to establish a civil or lineage relationship with his biological father; instead, it only requires evidence based on science and technology or others in court. This article answers the questions of how to interpret the concept of the civil rights of extramarital children to avoid conflicts with Islamic norms and what are the philosophical and sociological benefits of fulfilling civil rights for extramarital children. This study is qualitative in nature. It is focused more on conceptual ideas based on library research using conceptual and case approaches. It was found that (1) the civil rights of extramarital children are not a lineage right but compensation from their biological father as a form of moral responsibility; (2) philosophically, the civil rights of extramarital children are to fulfill the value of social justice which is distributive and, sociologically, these rights create a prosperous social condition for society by fulfilling the civil rights of the next generation of the nation covering their physical, mental, spiritual, and intellectual needs.

scholarly journals Legal reasonings of religious court judges in deciding the origin of children: a study on the protection of biological children’s civil rights

2021 ◽  
Vol 21 (1) ◽  
pp. 1-20
Author(s):  
Rohmawati Rohmawati ◽  
Ahmad Rofiq
Keyword(s):  
Civil Rights ◽  
Legal Status ◽  
Legal Protection ◽  
Constitutional Court ◽  
Philosophical Approach ◽  
Legal Relationship ◽  
Biological Children ◽  
Document Collection ◽  
Biological Fathers

This study explores the extent to which religious court judges decided the origin of biological children following the implementation of the Indonesian Constitutional Court Decree number 46/PUU-VIII/2010. A substantial ambiguity was apparent in the Indonesian family law concerning civil relationships between children born out of wedlock and their biological fathers. Consequently, judges had different legal interpretations over status of children, which created disparities of the children’s civil right protection. This study focuses on investigating the judges’ legal reasonings when deciding origin of biological children born out of wedlock. This is a case study with a legal philosophical approach. Data collection includes document collection, whereas data analysis involves deductive and inductive approaches. This study found three typologies of judges’ legal reasonings in relation to how they decided the origin of the biological children. Pragmatic judges would not provide legal protection to the biological children as they failed to accept lineage of these children towards their parents, creating uncertainty over the children’s legal status. Conservative judges with a positivistic mindset would acknowledge legal relationship between the biological children and their mothers, generating the children’s civil rights in relation to their mothers. Progressive judges would provide legal protection to the biological children. Progressive judges accepted the lineage of these children towards their parents but acknowledged their civil rights in relation to their fathers in limited ways such as living allowance and testament. Disparities of judges’ decisions regarding the origin of the biological children substantially created a legal uncertainty to these children.

scholarly journals Analisis Putusan Mahkamah Konstitusi No. 46/PUU-VIII/2010 tentang Pengujian UU No. 1 Tahun 1974 Dalam Konsep Laqith dan Wasiat Wajibah

SMART ◽  
2016 ◽  
Vol 2 (01) ◽  
pp. 95
Author(s):  
Ikhsan Fatah Yasin
Keyword(s):  
Islamic Law ◽  
Qualitative Approach ◽  
Court Decision ◽  
Constitutional Court ◽  
Biological Father

<p>Constitutional Court Decision No. 46 / PUU-VIII / 2010 raises the pro and contra in the society, the side of the pro considers the Constitutional Court decision is justice for women who are victims of fraud or wedding sirri, also to the children born from this relationship. For contra, the decision of the Constitutional Court has strayed far from Islamic law, even considered legalizing adultery. In this research, writer used a qualitative approach, writer decipher Constitutional Court Decision No. 46 / PUU-VIII / 2010 and then analyze them using concepts laqith and wasiat wajibah, laqith researchers use to justify their obligations towards their children’s biological father was borrowed and used as solutions to problems of inheritance of children outside of marriage. So, the writer concluded that based on these two concepts, the Constitutional Court Decision No. 46 / PUU-VIII / 2010 does not conflict with Islamic law.</p>

EKSISTENSI PENERAPAN HUKUMAN MATI DI INDONESIA

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
R Ahmad Muhammad Mustain Nasuha
Keyword(s):  
Death Penalty ◽  
Capital Punishment ◽  
Islamic Law ◽  
Criminal Code ◽  
The State ◽  
Court Decision ◽  
Constitutional Court ◽  
Draft Bill

This study aims the death penalty in Indonesia. We know where the death penalty is contrary or not in terms of the constitution and Islamic law, then we can conclude that if the legal implementation of the death penalty in Indonesia continue to be done or should be abolished. Based on research and the analysis conducted, conclude that Indonesia According to the Indonesian Constitution that the death penalty in Indonesia is constitutional. Constitutional Court Decision No. 2-3 / PUU-V / 2007 states that the imposition of the death penalty was constitutional. Any law governing capital punishment is not contrary to the Constitution of the State of Indonesia. However the legislation in Indonesia death penalty is still recognized in some legislation. There are three groups of rules, namely: Criminal Dead in the Criminal Code, Criminal die outside the Criminal Code, Criminal die in the Draft Bill. According to Islamic law that the death penalty could be applied to some criminal act or jinazah, either hudud qishahs, diyat or ta'zir among others to: Apostate, Rebel, Zina, Qadzaf (Allegations Zina), Steal (Corruption), Rob (Corruption), Murder.

Hukum Ayah Biologis Menikahi Anak Luar Nikah Menurut Madzahib Arba’ah dan KHI

2021 ◽  
Vol 4 (1) ◽  
pp. 37-41
Author(s):  
Hamdan Hamdan ◽  
Suyud Arief ◽  
Ahmad Sobari
Keyword(s):  
Islamic Law ◽  
Biological Father ◽  
Quantitative Descriptive ◽  
Biological Fathers ◽  
Descriptive Method

Examines the views of the fuqaha of four madhhab imams and the Compilation of Islamic Law (KHI) regarding children born out of wedlock. More detail is the problem of biological fathers marrying children born out of wedlock. This study aims to analyze the views of four madhhab imams and the Compilation of Islamic Law (KHI) on the marriage of biological fathers with children out of wedlock. This research is a research that uses quantitative descriptive method. namely describing the views of four imams of different schools of thought. Hanafi and Hanabilah scholars are of the opinion that it is haram. they argue that adultery can lead to haraam such as the prohibition of besanan (mushaharah) so that the marriage of a biological father with his child is unlawful. Meanwhile, according to the Malikiyah scholars, it is halal. and according to the Syafi'iyah scholars it is lawful but makruh. They argue that adultery cannot cause haraam such as the prohibition of besanan (mushaharah) so that the marriage of a biological father with his child is lawful. The Compilation of Islamic Law (KHI) argues that it is halal to marry a child born out of wedlock if it triggers the market 39 and article 100 of the Compilation of Islamic Law (KHI).

scholarly journals KONSEKUENSI YURIDIS PUTUSAN MAKAMAH KONSTITUSI NO. 46/PUU-VIII/2010 TERHADAP KEDUDUKAN ANAK ASTRA DALAM HUKUM ADAT BALI

2014 ◽  
Vol 3 (3) ◽  
Author(s):  
I Gede Pasek Pramana
Keyword(s):  
Research Method ◽  
Science And Technology ◽  
Customary Law ◽  
Court Decision ◽  
Systematic Evaluation ◽  
Constitutional Court ◽  
Biological Father ◽  
Normative Study ◽  
Conceptual Approach ◽  
The Law

This research aims to analyze about the significance of the Constitutional Court Decision No.46/PUU-VIII/2010 the position of anak astra in Bali customary law. The research method used is a normative study by selecting the type of statue approach and the conceptual approach. Sources of legal materials that were examined in this study consisted of primary legal materials and secondary legal materials and techniques were analyzed with the description, systematic, evaluation and argumentation. Based on the perspective ( review ) Constitutional Court Decision No. 46/PUU-VIII/2010, anak astra have a civil relationship with her biological father and his family along can be proved by science and technology and / or other evidence according to the law. The juridical consequences of the Constitutional Court Decision No. 46/PUU-VIII/2010 to the norms of Bali customary law about anak astra Bali is must conform to the directions of law in the Decision of the Constitutional Court.

scholarly journals Nasab Anak Luar Kawin Pasca Putusan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010

2016 ◽  
Vol 12 (1) ◽  
pp. 57
Author(s):  
Achmad Irwan Hamzani
Keyword(s):  
Islamic Law ◽  
Court Decision ◽  
Constitutional Court ◽  
Islamic Religion ◽  
The Status ◽  
Illegitimate Children

Constitutional Court Decision No. 46/PUU-VIII/2010 granted the petition Machica Mochtar, who is married with Moerdiono the Islamic religion in accordance, but not recorded. If the marriage was born a boy named Mohammed Iqbal Ramadan. After the decision of the Court, the status of illegitimate children has a civil relationship with his father and his father’s family. Child outside  marriage  include  children born of the marriage legitimate religion, but not recorded, and the children born from adultery. According to Islamic law, the Constitutional Court’s decision is appropriate when applied to the child of a valid marriage according to religious but not registered. Meanwhile, when applied to children outside marriage, adultery result, the Court’s decision is contrary to Islamic law.

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