PENGANGKATAN ANAK DALAM PRESPEKTIF HUKUM ISLAM

2021 ◽  
Vol 10 (2) ◽  
pp. 174
Author(s):  
Hera Nurdiana
Keyword(s):  
Islamic Law ◽  
Biological Child ◽  
Keywords Child

 Konsep pengangkatan anak dalam hukum Islam tidak mengenal pengangkatan anak dalam arti menjadi anak kandung secara mutlak, sedang yang ada hanya diperbolehkan atau suruhan untuk memelihara dengan tujuan memperlakukan anak dalam segi kecintaan pemberian “nafkah“, pendidikan atau pelayanan dalam segala kebutuhan yang bukan memperlakukan sebagai anak kandung (nasab).Kata kunci: anak, pengangkatan, hukum Islam The concept of adoption in Islamic law does not recognize the adoption of a child in the sense of being an absolute biological child, and that there is only permissible or guardianship for the purpose of treating the child in terms of the love of the provision of "income", education or service in any need not treated as a child bladder (nasab).Keywords: child, rapture, Islamic law

scholarly journals PENGANGKATAN ANAK DALAM PERSPEKTIF HUKUM ISLAM

2020 ◽  
Vol 1 (2) ◽  
pp. 128-140
Author(s):  
Erha Saufan Hadana Hukum Islam
Keyword(s):  
Islamic Law ◽  
Adoptive Parents ◽  
Adopted Children ◽  
Biological Child ◽  
Left Behind ◽  
The Right

This research was written with the background to find out how Islamic law responds to the issue of adoption, the rights obtained by adopted children and their position in inheritance. This research is a normative juridical research based on library data. The results of the study found that adoption in the perspective of Islamic law does not recognize adoption which makes it an absolute biological child, but the fulfillment of their rights such as clothing, food and education must still be fulfilled by adoptive parents. Regarding the position in inheritance, the child does not have the right to the inheritance of the adoptive parents, but may get a will not more than one third (1/3) of the assets left behind.

scholarly journals Pemberian Hak Hadanah Kepada Ibu Tiri dalam Putusan Pengadilan Agama Sidoarjo Nomor: 0763/Pdt.G/2018/Pa.Sda Perspektif Maslahah Mursalah

AL-HUKAMA ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 231-263
Author(s):  
Wafda Firyal
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Research Data ◽  
Biological Father ◽  
Good Person ◽  
Biological Child ◽  
Analysis Techniques ◽  
Library Research ◽  
The Right

This article is a library research on the granting of rights to stepmothers in the decision of the Sidoarjo Religious Court Number: 0763/Pdt.G/2018/PA.Sda. The research data are collected using documentation techniques and are analysed using descriptive analysis techniques and using a deductive mindset that is by outlining the decision of the Sidoarjo Religious Court which is then reviewed from the perspective of maslahah mursalah. The panel of judges in determining the right of gift to stepmothers in the Sidoarjo Religious Court's decision, based on article 41 letter (a) of Law Number 1 of 1974 jo. article 105 and article 156 letter (a) Compilation of Islamic Law and the proposition in the book Bajuri juz II. In addition, a willingness from the Defendant who is the biological father of the child to give the right of gift to the Plaintiff's Reconstruction is a point that is included as consideration by the panel of judges. In Islamic law which is examined from the theory of maslahah mursalah, the judge's consideration to establish the right of hadanah to the stepmother in the Sidoarjo Religious Court's ruling is in accordance with the purpose of the hadanah namely to prioritize the interests and benefit of the child so that later he or she can grow into a good person under the care of an appropriate person, even though the child is not a biological child of the Reconvention Plaintiff, the Reconvention Plaintiff is in fact more feasible and competent to have the right of hadanah.

scholarly journals Analisis Yuridis Tentang Pencabutan Hibah Orang Tua Kepada Anak Kandungnya Dalam Perspektif Perspektif Kompilasi Hukum Islam (Studi Putusan Nomor 1934/Pdt.G/2013/ PA.Mdn)

2020 ◽  
Vol 20 (1) ◽  
pp. 36-44
Author(s):  
Mustamam Mustamam
Keyword(s):  
Islamic Law ◽  
Biological Child

A grant is a type of gift made by one person to another when the donor and recipient of the grant is still alive. Grants, in any law, are basically irrevocable unless they meet certain conditions.       A grant is the giving of an object voluntarily and it is done without reward from someone to another person who is still alive to have. A grant cannot be withdrawn except for a grant from the parent to the child, that is to say that the ability to withdraw the grant only applies to parents who donate something to their child. It means that the parents give grants to their children by paying attention to the values of justice.The results of this study indicate that the Religious Court Medan Number 1934 / Pdt.G / 2013 / PA.Mdn which was decided on 26 May 2014 regarding the land given by the grantor was declared revoked or cancelled because the fact shows that first, the life of the grantor at that time was very poor and suffered from diabetes. Second, according to the plaintiff, the grantees had stolen the plantation owner's land certificate. Third, according to witnesses, the grantees refused to support or help the grantor when he was poor. Revocation of this grant is also in accordance with Article 212 of the Compilation of Islamic Law which states that a grant cannot be revoked or cancelled unless it is a grant from the parents to their biological child. This is why the court declared that the grant was null and void. Keywords : Grant, Revocation, Grantor, Grantees.

scholarly journals Status Hukum Wali Nikah bagi Ayah Pelaku Incest terhadap Anak Kandung: Tinjauan Empat Mazhab dan Kompilasi Hukum Islam

2018 ◽  
Vol 12 (1) ◽  
pp. 161
Author(s):  
Ahmad Fatah ◽  
Sri Utami
Keyword(s):  
Subject Matter ◽  
Legal Status ◽  
Islamic Law ◽  
Legal Basis ◽  
Biological Child ◽  
Library Research ◽  
The Subject ◽  
The Guardian

<p>The purpose of this study was to describe the legal status of the guardian of marriage for the father of the incest against the biological child. This study is limited to a review of four schools and the Compilation of Islamic Law (KHI). This study is a library research, which is to examine several basic and secondary references to discuss the subject matter of the study. The results of this study state that guardian marriage is one of the pillars of marriage and there is no marriage if there is no guardian. A marriage is considered invalid if there is no guardian who allows the bride to leave the bridegroom. Thus the presence of guardians in marriage can play a role in protecting women from possible disadvantages in their marital life. As for the marriage guardian, it is regulated in Article 19 to Article 23 Compilation of Islamic Law. Imam Maliki, Shafi'i, and Hambali argue that guardians are a legitimate condition of a marriage, while Imam Abu Hanifah argues that a woman may marry herself without a guardian. The legal basis of the opinions of Imam Maliki, Shafi'i, and Hambali are several hadiths. The opinion of Imam Abu Hanifah based on the hadith of the Prophet narrated by Bukhari and Muslim from Ibn Abbas r.a.</p>

scholarly journals INTERDISCIPLINARY APPROACH IN THE STUDY OF MARITAL LAW (STUDY OF THE DETERMINATION OF CHILD COSTODY)

1970 ◽  
Vol 21 (2) ◽  
pp. 219-230
Author(s):  
Silfa Afriyani
Keyword(s):  
Child Custody ◽  
Financial Stability ◽  
Islamic Law ◽  
Interdisciplinary Approach ◽  
Daily Lives ◽  
Court Judge ◽  
Keywords Child ◽  
The Right ◽  
Children In Care

An interdisciplinary approach is an approach that uses various scientific fields in solving a problem. The determination of child custody is usually decided by considering the age of the child. Children who are not yet mumayiz are taken care of by the mother, but when the child is an adult, they are given the choice to live with the mother or father. Through this study, the author examines the determination of child custody according to Islamic law and the Marriage Law and by using psychology and economics. That the custody of children in care must be assigned to the right person. From this paper, the author concludes that according to Islamic law, the determination of child custody takes into account the age of the child. According to Law no. 1 of 1974 concerning Marriage, the determination of child custody before adulthood is decided by a local court judge. In psychology, the determination of child custody takes into account the mental or psychological aspects of the child. Especially in terms of the child's emotional closeness, closer to the mother or father. So that way, the child's condition will be better in living their daily lives and not getting pressure. Meanwhile, by using economics, the determination of child custody is seen from the financial stability of both parents, both from the mother and from the father. Because in carrying out child care requires financially established, so that the needs of children can be met properly. So, in determining child custody, it can not only be seen from the age of the child but can use other considerations. Keywords: Child custody, Mother, Father

scholarly journals ADOPSI (Sebuah Tawaran Hukum Islâm menuju Kebaikan Masa Depan Anak Terlantar)

2013 ◽  
Vol 6 (2) ◽  
pp. 201-216
Author(s):  
Fahruddin Ali Sabri Fahruddin Ali Sabri
Keyword(s):  
Foster Children ◽  
Islamic Law ◽  
Legal Regulations ◽  
Foster Child ◽  
Biological Child ◽  
Biological Parents ◽  
Child Adoption ◽  
The Government

Abstrak: Konsep pengangkatan anak dalam hukum Islâm tidak mengenal pengangkatan anak dalam arti menjadi anak kandung secara mutlak, sedang yang ada hanya diperbolehkan untuk memelihara dengan tujuan memperlakukan anak dalam segi kecintaan pemberian nafkah, pendidikan atau pelayanan dalam segala kebutuhan yang bukan memperlakukan sebagai anak kandung. Dalam konsep Islâm, pengangkatan seorang anak tidak boleh memutus nasab antara si anak dengan orang tua kandungnya. Pengangkatan anak berdasarkan hukum Islâm adalah pengangkatan anak yang bersumber pada al-Qur’ân dan sunnah serta hasil ijtihâd. Memelihara anak terlantar merupakan salah satu dari kewajiban Negara, pemerintah hendaknya menyarankan kepada warga yang mampu untuk mengadopsi anak terlantar, hal ini dilakukan untuk melindungi dan mengangkat harkat dan martabat anak terlantar.   Abstract : This article higlights the concept of child adoption from the perspective of Islâmic law. It finds that claiming foster child as biological child is forbidden in Islamic law, it only allows the adopters to treat them in terms of expressing affection, giving basic necessities of life and facilitating the  education. Islamic law also states that child adoption must not delink the lineage between the foster children with their biological parents. Islamic law based adoption  is a child adoption which is based on al-Qur’ân, Sunnah, and Ijtihâd that is applied in Indonesia and they are formulated in any products of Islamic laws. They might be in form fiqh, fatwâ (binding ruling in Islamic matters), decretal, and official legal regulations, including Islamic Laws Compilation. Raising waif is also a country obligation, the government must recommend the wealthy citizens to adopt the waif to protect and to promote their prestige and dignity. Kata-kata Kunci: Adopsi, sadd al-dzarî’ah, dan anak terlantar

COMPARATIVE STUDY ON GONO GINI'S ASSETS DUE TO A DEATH ACCORDING TO THE ISLAMIC LAW AND POSITIVE LAW

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Pardan Syafrudin
Keyword(s):  
Comparative Study ◽  
Common Property ◽  
Islamic Law ◽  
Positive Law ◽  
Community Property ◽  
Communal Property ◽  
Islamic Jurisprudence ◽  
Legal Restriction ◽  
The Common ◽  
Husband And Wife

The Common properties (community property) is an asset that the husband and wife acquired during the household lifes, which both of them is agree that after united through marriage bonds, that the property produced by one or both of them will be common property. It shows, that if there's an agreement between husband and wife before marriage (did not to unify their property), then the property produced both will not become a joint treasure. Thus, if a husband or wife dies, or divorces, then the property owned by both of them can be distributed in accordance with their respective shares, another case when the two couples are not making an agreement, then the property gained during marriage bonds can be divided into types of communal property. In Islamic law, this kind of treasure is not contained in the Qur'an or Sunnah. Nor in Islamic jurisprudence. However, Islamic law legalizes the existence of common property as long as it is applicable in a society and the benefit in the distribution of such property. In contrast to the positive law, this property types have been regulated and described in the Marriage Law, as well as the Islamic Law Compilations, which became the legal restriction in the affairs of marriage in force in Indonesia. In this study, the author tries to compile the existence of common property according to the Islamic law reviews and positive law.

MENGGAGAS PENDIDIKAN BERWAWASAN KEWIRAUSAHAAN DI PERGURUAN TINGGI ISLAM

ALQALAM ◽  
2017 ◽  
Vol 34 (1) ◽  
pp. 30
Author(s):  
Nur Hidayah
Keyword(s):  
Higher Education ◽  
Islamic Law ◽  
Law And Economics ◽  
State Institute ◽  
Study Program ◽  
Islamic Studies ◽  
Entrepreneurial Culture ◽  
Curriculum Structure ◽  
Islamic Values

There has been a concern over a high unemployment rate among graduates of Islamic higher education and a low proportion of entrepreneurs in Indonesia. In fact, a high proportion of entrepreneurs is one of indicators of a country’s welfare. This has generated a question: to what extent do Islamic values cultivate entrepreneurial culture among its adherents? How to cultivate entrepreneurial culture in Islamic higher education? This paper will investigate this matter using a case study of Faculty of Islamic Law and Economics at Banten State Institute for Islamic Studies.  The paper argues that the curriculum at the faculty of Islamic Law and Economics has not been oriented towards building entrepreneurial culture. The curriculum consists of subjects to enhance the students’ competence and skills to prepare them as bachelors of syari`ah economics for the professions such as manager, lecturer, researcher, syari`ah auditor, etc, instead of preparing them for entrepreneurs who are capable to build his or her own business from the scratch.    To propose Islamic entrepreneurship study program at the FSEI of IAIN SMHB, it is important to have a strong political will not only from the internal IAIN but also higher authoritative body such as the Ministry of Religious Affairs to facilitate this from not only the accreditation process but also financial support. A further feasibility study needs to be undertaken to build its infrastructure such as qualified lecturers, appropriate curriculum structure, and recruitment student system. Since this field has a strong link with a ‘real sector’, there has been an urgent need to build cooperations with business sector to enable the students to undertake their apprentice and build their networks to facilitate their ability to develop their own business.     Keywords: Islam, entrepreneurship, entrepreneurial education.

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