حقوق الطفل في المملکة العربية السعودية ومقارنتها بالمواثيق الدولية

Children as one of the vulnerable groups who became victims of the war in the armed conflicts of the United States and Iraq in 2003 still have the right to education that should not be ignored. The international community has recognized the right to education as an international right where this arrangement has been stated in the convention on the rights of the child which has been agreed by various countries around the world. This writing aims to analyze the practice of protecting children's education rights based on the convention on children's rights using normative juridical methods so that it has a conclusion that the United States has a big responsibility to restore children's education rights that have been temporarily lost after the conflict is over with various infrastructures damaged in severe levels. 
 Keywords: children's education rights: conventions on children's rights; United States of America.

This study examines cases of child abuse by biological parents as a form of domestic violence that requires serious legal intervention and protection of children's fundamental rights. The research aims to understand criminology and Islamic law perspectives on child abuse, identify the factors influencing its occurrence, and determine efforts to address child abuse within the framework of Islamic law. The method used is qualitative research with an empirical juridical approach. From a criminological standpoint, using the Psychogenesis theory, it is explained that criminal behavior is caused by various factors, including family conditions disrupted by divorce or parents being too busy with their careers, as well as the psychological factors of the perpetrators themselves. The results show that criminal behavior is a response to psychological issues arising from family conditions or personality pressures experienced by the perpetrators. Efforts through Islamic law emphasize the protection of children's rights as part of moral and sharia obligations, by strengthening moral and ethical values, upholding children's rights, and protecting children's rights as legal subjects.

The ethical and legal challenges posed by assisted reproduction techniques are both profound and breathtaking, with most societies unable to fully comprehend one technique before another one, even more daring,...

The issue of inheritance is a matter that is inherently related to human beings, as every individual will inevitably encounter the event of death. Inheritance law governs the rights and obligations concerning the transfer of inherited property to the surviving heirs after the deceased's death. Among the eligible heirs entitled to receive an inheritance from their parents are children, including those born through test tube baby procedures. This research aims to analyze the inheritance status of such children by Islamic law and inheritance law in Indonesia. This study employs a qualitative literature review methodology. The research findings indicate that in Islam, the inheritance rights of children born through the use of sperm and egg from a legitimate couple, where the embryo is transferred into the wife's womb, are considered equivalent to the rights of biological children. The child does not receive the inheritance if a third party is involved. Suppose the child is born out of wedlock (an illegitimate child). In that case, their share is attributed to the mother and her family. In Indonesia, there are three rules governing inheritance cases: customary inheritance law, determined by local customs; Islamic inheritance law, established by the Religious Courts; and civil law, which determines the inheritance share of legitimate children recognized by law. Meanwhile, children born out of wedlock only receive inheritance from the mother and her family.

This study aims to analyze the implementation of legal protection for children in polygamous families in terms of Islamic and positive law in Metro City, the inhibiting factors and efforts to overcome the obstacles that occur in polygamous families in terms of Islamic law and positive law in Metro City. This research is descriptive qualitative. Data collection was done by means of interviews and documentation. Data were analyzed by means of data reduction, data presentation and drawing conclusions. Based on the results of the analysis, the implementation of legal protection for children in a polygamous family in terms of Islamic law and positive, that is, legally positive has not been carried out well, but there is one family that is carried out, this is due to several factors, namely raising and caring for children, meeting all the necessities of life. and maintaining honor, responsibility, guiding and educating, as well as maintaining the health and welfare of children. Meanwhile, from Islamic law, there is something that is well implemented and also unlike the child's right to live, namely, children's rights in the clarity of their lines, children's rights in giving a good name, children's rights to obtain breast milk, children's rights to receive care, children's rights in property ownership. objects, children's rights in obtaining education and teaching. The factors that inhibit the needs of polygamous children, the educational factor of children in polygamous families, the factors of the relationship between children from polygamous families, and the factors of the relationship between children and parents. As well as efforts to overcome obstacles that occur in a polygamous family, namely upholding the husband's leadership in the family, the objectivity and neutrality of the husband, husband's justice, the husband acts wisely, the husband's love, the husband dares to give in for the sake of family harmony, the husband can maintain a balance of rights and obligations.

This study aims to examine the legal certainty of marriage registration from the perspective of Maqashid al-Syariah, with a case study at the Office of Religious Affairs (KUA) in Bengalon District. Although marriage registration is not a pillar or requirement for the validity of a marriage in Islamic law, it plays a crucial role in ensuring legal certainty, protecting the rights of spouses and children, and preventing future disputes. The research employs a descriptive qualitative method with data collected through observation, interviews with the head of the KUA and marriage registration officers, and documentation from relevant sources. This approach allows for an in-depth understanding of the marriage registration process in relation to the core objectives of Islamic law (al-Kulliyat al-Khams). The findings indicate that marriage registration supports legal certainty in accordance with the five main goals of Maqashid al-Syariah: protecting religion (hifz al-din) by ensuring compliance with Islamic and state legal norms; protecting life (hifz al-nafs) by safeguarding the rights of spouses and children; preserving lineage (hifz al-nasl) by securing the legal status and inheritance rights of children; preventing illegal or unrecognized marriages, which contributes to social order; and protecting wealth (hifz al-mal) by ensuring economic rights within marriage. Thus, marriage registration serves as a vital instrument in promoting public welfare.

The right to education is universally recognized as a fundamental human right under international frameworks such as the Convention on the Rights of the Child (CRC). Yet, for stateless children in Southeast Asia, this right remains precarious. This study examines how Malaysia and Indonesia interpret and implement the educational rights of stateless children, highlighting the gap between international obligations and domestic practices. Guided by an interpretivist paradigm, the research employed qualitative content analysis of approximately legal documents, policy frameworks, NGO reports, and scholarly articles. Findings reveal five recurring themes: rights acknowledged in principle but restricted in practice; documentation as the primary barrier to school access; the central role of NGOs and community-based schools as de facto providers; experiences of discrimination within formal and informal education; and divergent national approaches shaped by centralized versus decentralized governance. The study advances theoretical debates by conceptualizing statelessness as a distinct axis of social exclusion, demonstrating how legal identity intersects with human rights and non-discrimination principles. Practically, the research underscores the need for inclusive education policies, recognition of NGO-led initiatives, and regional cooperation through ASEAN. By offering a comparative perspective, this article provides original insights for scholars, policymakers, and practitioners concerned with education and child rights.

Child Rights Organizations and Religious Communities: Powerful Partnerships for Children1 Stephen Hanmer The instinct to care for children comes from deep within the teachings and spiritual vision of all religious traditions, which motivates people of faith to make the commitment to take practical actions for children. Fulfilling these commitments requires the collaborations of religious communities with each other, and with other partners, because these challenges cut across all religions and are too great for any one group to handle alone.3 Religious communities play a key role for the care and protection of children and have been a key partner to the work of many child rights organizations. Throughout the world, child rights organizations, including the United Nations Children’s Fund (UNICEF), are working with religious communities of all faiths to address the well‐being of children in areas ranging from health care and education to HIV and AIDS to protection from exploitation and abuse. This article explains why it is important for child rights organizations to work with religious communities, provides examples of successful work with religious communities (in particular UNICEF’s work with religious communities), discusses the main challenges of such partnerships and proposes what can be carried out to further effective engagement. In this article, religious communities refers to both men and women religious actors and structures within religious traditions and organizations at all levels—from local to global. These include grassroots and local communities, leaders, scholars, practitioners, youth groups, women of faith networks, faith‐based organizations and denominational, ecumenical and intra‐religious umbrella organizations, and networks.4 Why partner with religious communities? As the United Nations Children’s agency responsible for promoting the care, protection, and rights of children all over the world, UNICEF works in all types of contexts and in areas ranging from health to nutrition, water and sanitation, to education, HIV and AIDs, and protection of children from violence, exploitation, and abuse. Partnerships with key actors, such as civil society, and government, are a central feature of UNICEF’s efforts to promote the rights of children. Indeed, it has long been recognized at UNICEF, as it has throughout the United Nations, that achieving the Millennium Development Goals depends on working in partnership with all sectors of society. Key among these essential partners is religious communities. With their extraordinary moral authority and power, religious communities are able to influence thinking, foster dialogue, and set priorities for members of their communities. As those who are often the first to respond to problems, religious communities have the trust and confidence of individuals, families, and communities.5 From the smallest villages to the largest cities, and from districts and provinces to national and international levels, religious communities offer large networks for the care and protection of children and the safeguarding of their rights. The role of religious communities tends to be especially important at the family and community levels, which international organizations and governments are generally less able to reach effectively.6 With almost five billion people belonging to religious communities, the potential for action is substantial. Child rights organizations, including UNICEF, are guided by the Convention on the Rights of the Child, the most comprehensive legal instrument for the protection of the rights of the child. There is often a misperception that the language of the Convention on the Rights of the Child is contrary to religious beliefs. But the Convention on the Rights of the Child, which was adopted by the United Nations General Assembly in 1989 and ratified more quickly and widely than any other human rights instrument, was not created in a vacuum: The Convention on the Rights of the Child reflects a vision of children in which children are social actors, members of a family and a community, with rights and responsibilities appropriate to their age and stage of development. This holistic vision of the child, as well as the principles of justice, humanity and dignity articulated in the articles of the Convention on the Rights of the Child, corresponds with the visions and principles of the world’s religious traditions. As a universal statement of consensus about how children should be treated, the Convention on the Rights of the Child...

Girls still suffer from violations for their rights, they are the first victims for violation of human right. pay attention to girls and terminate the matter of the discrimination against them, especially in the developing countries and build their personality to be themselves and their families able to face the future and to be pioneers influence the society, Therefore, the United Nations focused on the rights of girls and promised it one of the sustainable development goals that it seeks to achieve in 2030. However, we lack legislation and international conventions on the rights of the girl child, Convention on the Rights of the Child for 1989, and Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) 1979 violation against them are considered the keystone of the rights of girls internationally. I shall use the comparative approach in my research methodology between the Iraqi law and the international conventions and agreements, in order to compare the general provisions, as well as mentioning the most serious violations of the rights of the girl child in Iraqi society and the provisions of Islamic Sharia regarding these violations. The study aims to find special rules for the girl child that distinguish her and grant her adequate rights from childhood, as I did not find anyone who addressed the rights of the girl child in Iraqi Republic in the light of international law, despite the serious violations of her rights, and we did not find the Iraqi legislator has sought or seek to develop legislations that limiting these violations. Thus, I shall search the problem in two researches, the first about what are the rights of the girl child, The second research is about the main rights of girls. The most important results I found that the rights of the girl child encouraged and helped girls to develop mentally, physically and psychologically, that contribute to the development of societies, and the most underdeveloped states are those that do not consider or pay attention to the rights of girls under the age of eighteen, With the need to pay attention to the education and upbringing of girls to be a leading woman in society and to be able to live and provide for her family.

This research discusses an analytical study of mothers' knowledge of children's breastfeeding rights from a legal and Islamic perspective as an effort to prevent stunting. Breastfeeding rights have been regulated in Government Regulation Number 33 of 2012 concerning Exclusive Breastfeeding in Article 6 “Every mother who gives birth must provide exclusive breastfeeding to the baby she gives birth to”. Although it has been regulated, the Basic Health Research data for 2021 shows that 52.5%, or only half of the 2.3 million babies aged less than six months receive exclusive breastfeeding in Indonesia. One of the impacts of children not getting breast milk is stunting. Data from 2020 shows that toddlers who are not exclusively breastfed are stunted by 91.7%. Stunting is a significant problem in Indonesia today; child malnutrition in the form of stunting, low body weight, and wasting continues to occur in children under five years of age. The large number of stunting that occur in toddlers who are not breastfed shows that there is still low awareness of mothers in providing breast milk even though the regulation of breastfeeding is very clear from legislation and Islamic law, there are still many mothers who do not offer breast milk to their children. Urgency of research Carry out research on children's rights to breast milk to prevent stunting. The research method that will be used in this research is empirical legal research using primary data and secondary data. The results showed that all respondents knew that breast milk is very beneficial for children and is taught in Islam, but only 42% knew that breast milk can prevent stunting. Despite knowing that breast milk is very helpful for children, 83% of respondents did not know that breast milk is a child's right that must be given. Mothers consider breastfeeding to be a mother's right, which means that mothers can choose whether or not to breastfeed their children. Breastfeeding as a child's right is not understood by the community, so many mothers ignore this right.

Right to education is a great significance in a civilised society because children are also human being. And being a human they inherited a basic right that is right to education, and we also know that today children are future of India. Protection of children should be prime concern of a welfare state. They have also right to safety, security, clean environment and opportunity for over all development. Human resources are one of the important resource for development of any country. country like in India where 35% population are below the age of 25 years, so far a young country to strength the country more, effective education system is very much important, basic education is for all is very much needed in present context to strength the country more at intellectual level. Education is the way through which individual progress and developed their mind and body. After 70th year of republic of India in spite of having all the resources children are lacing with even basic education facilities. It is the duty of the state to develop scientific educational culture, access of basic education to and the directive principle of state policy also deals with basic education to all and even it is fundamental duties of sate to provide basic education to all. Till today India has made many committees for effective education system in India such as university grant commission of 1948, secondary education system of 1952. Kothari education commission 1964. National education policy 1986 and recently new education policy 2020. But till now educational right of children are not full filled. The state is unable to provide educational right of children in one or other way. starting from home to school, from school to village, [Url: http://ndpublisher.in/admin/issues/EQv8splg.pdf] they discriminated and denied by basic rights by one or other reasons. Objective: the purpose of the study is to find out the majors to protect educational rights in present context and try to find out the reason of denial and violation of basic rights. Expected outcome: how constitutional rights, statutory rights play big role in protecting children issues and their basic rights. Methodology: This paper will present find out the way and majors to equal access of education right of children which are to be violated in India. So I am depending on secondary data. I will do literature review related to Indian constitution including Act of parliament related to children right concern. Also I will fallow different committees related to educational rights.

Education right of children during war and armed conflicts

The Indonesian Marriage Law Act Number 1/1974, and the Compilation of Islamic Law (KHI) regulate the constitutional law of polygamous marriage in Indonesia. The act states that the basic principle of marriage in Indonesia is monogamy. The act also says that the husband must show evidence telling his ability to fulfill his family needs. The study on these issues conducted in Indonesia is a part of the Indonesia Islamic family law. The neglected protection of the child’s rights in a family needs to be escorted through imposing the rules concerning it. This study aims to find out the implementation of the protection of child rights in Islamic law on polygamous marriage. This research employed a qualitative method with a socio-legal study case approach. The result of the study showed first, there is always a problem in the matter of the child’s rights that should be fulfilled by polygamist fathers that have to be protected. Second, the rights of children in polygamous marriage cannot be fulfilled equally especially in unrecorded polygamous marriages. Third, there is uncertainty in the marriage law related to the maturity of children who are still under the protection of parents, where this uncertainty will make it difficult to implement the law. Basically, the protection of children in polygamous marriages has been regulated in the Islamic Marriage Law in Indonesia. However, there are still many gaps in Islamic legal protection in child protection in polygamous marriages, plus there are still many people who do not comply and ignore it.

The article critically evaluates the success of Islamic Family Law in meeting its core goals of child protection and welfare, comparing its influence and execution to the CRC's worldwide standards. Islamic Family Law provides a comprehensive framework based on religious and cultural norms to protect children's rights. Despite its strong basic principles, Islamic Family Law's practical application and efficacy in safeguarding children's rights varies greatly among sociopolitical circumstances, echoing the issues experienced by the Convention on the Rights of the Child (CRC). A mixed-method approach was used, combining quantitative analyses of child welfare statistics from mostly Islamic nations with qualitative evaluations based on case studies, interviews with legal experts, and reviews of secondary literature. Key indices of child welfare and rights were monitored throughout time, with comparison studies showing the disparities in results across different national contexts. The statistics show that Islamic Family Law has resulted in major advances in child welfare in a number of nations, while the extent of application and success varies. The efficacy of these legislation is heavily determined by unique sociopolitical and economic circumstances. The incorporation of Islamic values has facilitated worldwide discourse and action, raised awareness and established a precedent for child safety. Islamic Family Law has made significant contributions to defining the agenda for children's rights in Islamic contexts, but its practical impact varies greatly. A personalized, context-specific strategy, together with ongoing monitoring and modification, is required to guarantee that its ideas are universally recognized and effectively applied.

Abstract
 This research is an observation of the implementation of Islamic law (Sharī‘ah) among the Malay Muslim in the Islamic courts (Mahkamah Syariah) of Malaysia. The author emphasizes on the roles of Islamic law that are related to the protection of the right of children especially those who were born out of wedlock among Malaysian Muslims. By employing the qualitative methodology, the author critically analyses some issues of right of children in Islam, comparing them with acts and provisions of laws and their relation to the implementation in Islamic court of Malaysia. Findings indicate that the right of children born out of wedlock is covered under the Islamic laws of Malaysia. However, the implementation of Islamic laws pertaining to rights of children in Malaysia draws criticisms from many groups that include local and international.
 Keywords: Sharī‘ah, Children Rights, Islamic courts, Muslim, Malaysia