Enforcement of Human Rights for Comparative Child Protection Positive Law and Islamic Law

R. Wulandari, Rila Ananda Putri, Izzati Afta Rizki, Aji Tomi Rahmawan, Sri Wahyuni, Muhammad Ihsan
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Abstract

This journal aims to find out and understand how Islamic law views child protection. The type of research conducted by the authors is descriptive analytical juridical research. Based on the results of this research, it can be concluded how the protection of human rights for children in the perspective of positive law, in Indonesia has been stipulated Law of the Republic of Indonesia No. 39 of 1999 concerning Human Rights which includes children's rights, the implementation of obligations and responsibilities of parents, families, communities, government and the state to provide child protection as a juridical basis for the implementation and responsibilities. Legal protection is all efforts made consciously by everyone as well as government and private institutions that aim to seek security, control and fulfillment of welfare in accordance with existing human rights as stipulated in RI Law No. 39 of 1999 concerning Human Rights. However, the protection of children from all its aspects turns out to require a legal umbrella to create the best life for children who are expected to be the nation's successors who have the potential, are tough, have nationalism imbued with morality and a strong will to maintain the unity and integrity of the nation and state. The legal umbrella in question is RI Law No. 23 of 2002 concerning Child Protection. Article 64 paragraph (2) of the Child Protection Act basically contains all the government's efforts to protect children who are victims of criminal acts. Views of Islamic Law on Child Protection, in Islamic law acts of violence against children are strictly prohibited, because this is a violation of children's rights, because it is not in accordance with human values and religious teachings. In Islamic law, the rights of a child are protected from the time they are born in the womb until they are 18 years old or until they are married. As explained in Q.S Al-Isra (17) verse (70) which means: "And indeed we have glorified the children of Adam, we carried them on land and at sea, we gave sustenance and good things, and we gave them more them with perfect superiority over most of the creatures we have created.
人权的实施对儿童保护的比较:实在法与伊斯兰法
这本杂志旨在找出和理解伊斯兰法律是如何看待儿童保护的。作者进行的研究类型是描述性分析法学研究。根据本研究的结果,可以得出结论,从实在法的角度来看,印度尼西亚已规定了印度尼西亚共和国1999年第39号关于人权的法律,其中包括儿童权利,父母,家庭,社区,政府和国家提供儿童保护的义务和责任的实施,作为实施和责任的法律依据。法律保护是每个人以及政府和私人机构有意识地作出的一切努力,其目的是根据1999年关于人权的第39号国际扶轮法规定的现有人权寻求保障、控制和实现福利。然而,从各个方面对儿童的保护需要一个法律保护伞来为儿童创造最好的生活,这些儿童有望成为国家的接班人,他们有潜力,有韧性,有充满道德的民族主义,有维护民族和国家统一和完整的坚强意志。所涉及的法律保护伞是2002年关于儿童保护的第23号国际扶轮法。《儿童保护法》第64条第2款基本上包含了政府为保护犯罪行为受害者儿童所做的一切努力。伊斯兰法律对儿童保护的看法,在伊斯兰法律中,对儿童的暴力行为是严格禁止的,因为这是对儿童权利的侵犯,因为它不符合人类价值和宗教教义。在伊斯兰法律中,儿童的权利从出生到18岁或结婚都受到保护。正如《古兰经·以色列》(17)第70节所解释的那样,意思是:“我的确荣耀了阿丹的子孙,我在陆地和海洋上养育他们,我给他们食物和美好的东西,我给他们更多的食物和美好的东西,他们比我所创造的大多数生物都要优越。
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