印尼伊斯兰成文法中儿童法律规则的哲学价值

N. Nurhadi
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摘要

【摘要】抚养子女的义务优先于父亲,但如果没有能力,则由母亲承担。年龄从0岁到21岁谋生或结婚。如果是公务员那么孩子的工资是1/3。伊斯兰UUP中儿童保育义务的哲学,如果从法律利益的价值论方面来看,那么儿童的生计是实现人们福利的媒介,有了儿童生计的满足就意味着他们为未来准备了优质的人力资源,因为在他们的生计中儿童三个方面满足了儿童的基本需求,即初级需求、儿童的精神(心理)需求和儿童的智力需求。从法律正义的价值论角度看,儿童生计的实现充满了神学正义、社会正义和性别正义的价值取向。然而,从法律确定性的价值论角度来看,对家庭法立法的法律制裁的存在作为一种社会控制,作为一种预防措施,以防止忽视儿童的行为和压制(强迫)父母通过稍后支付来为儿童提供服务,作为儿童权利(儿童权利)的保障。
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Philosophical Values for Children's Legal Rules in the Positive Law of Islam Indonesia
AbstractThe obligation to provide for a child is prioritized by a father, but if it is not capable, then the mother will take it. Ages earn a living from 0 to 21 years or get married. If a civil servant then the child salary is 1/3. The philosophy of child care obligations in Islamic UUP, if viewed from the axiological aspect of the benefit of the law, then the livelihood of children is a medium to achieve people's welfare, with the fulfillment of children's livelihood means that they have prepared quality human resources in the future, because in their livelihood three children aspects of fulfilling basic needs of children, namely primary needs, children's spiritual (psychological) needs and children's intellectual needs. From the axiological aspect of legal justice, the fulfillment of children's livelihood is full of the values of theological justice, social justice and gender justice. Whereas from the axiological aspect of legal certainty, the existence of legal sanctions on family law legislation serves as social control as a preventive measure to prevent acts of neglect of the child and repressive (forcing) parents to provide for the child by paying them later, as guarantee of child rights (child rights). 
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