根据印尼婚姻法,不同宗教婚姻的儿童的地位

Fitria Agustin
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引用次数: 2

摘要

1974年第1号法律第2条Â(1)款规定,根据各自宗教和信仰的法律缔结的婚姻应被视为有效。上述规定意味着不得在其各自宗教和信仰的法律之外结婚。不同宗教的人之间的通婚显然会因为他们的婚姻法而产生问题,其中大多数包括夫妻双方的权利和义务,婚姻中的财产,以及孩子在婚姻关系中的地位。当孩子出生后,从抚养模式开始,直到孩子成年并有能力履行婚姻、继承等法律行为时,问题就会出现。本研究旨在回答以下问题:(1)不同宗教的婚姻父母对孩子的地位如何?2)如果孩子选择与父母双方不同的宗教,孩子与父母的父母的关系如何?这个问题的答案的发明是由实证规范法律研究方法追求的。法律作为一种规范(立法),适当考虑到社会现实。研究结果表明:(1)根据《婚姻法》,宗教信仰不同的婚姻及其所生子女均被视为无效。(2)在不同宗教婚姻中出生的孩子只与他的母亲有一个nasab。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Kedudukan Anak dari Perkawinan Berbeda Agama menurut Hukum Perkawinan Indonesia
Article 2 paragraph  (1) of Law Number 1 Year 1974 contains provisions that marriage shall be considered valid if done according to the law of their respective religion and belief. The above provision implies no marriage outside the law of each of his or her religion and belief. Intermarriages between people of different religions will obviously cause problems as a result of the law of their marriage, most of which include the rights and duties of each husband and wife, property in marriage, as well as the position of the child in a marriage relationship. Problems will arise when the child has been born starting from the pattern of upbringing until when the child is adult and ably performs legal acts such as marriage, inheritance, and so forth. This research is intended to get answers to the problems: (1) How the position of the Child from Marriage parents of different religions? 2) How does the child's relationship with her parents' parent if the child chooses a religion differently from both parents? The invention of the answer to this question is pursued by the Empirical Normative Legal Research Method. The law acts as a Norm (Legislation), with due regard to social reality. The results of the study are: (1) The marriage of religious differences according to the Marriage Law is considered invalid as well as the child born of the Marriage. (2) A child born of a different religious marriage only has a nasab with his mother.
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