Electronic Theses and Dissertation

Pasal 1338 kitab undang-undang hukum perdata menjelaskan bahwa, “semua perjanjian yang dibuat secara sah berlaku sebagai undang-undang bagi mereka yang membuatnya”. ketentuan ini mencakup berbagai jenis perjanjian, termasuk perjanjian surrogate mother (ibu pengganti). kenyataanya hingga saat ini dalam hukum positif di indonesia belum mengatur mengenai perjanjian surrogate mother, sehingga menimbulkan permasalahan mengenai keabsahan hukum perjanjian tersebut. tujuan penulisan skripsi ini untuk menjelaskan pandangan hukum islam dan peraturan perundang-undangan di indonesia terhadap perjanjian surrogate mother, serta untuk menjelaskan status hukum anak yang lahir dari perjanjian surrogate mother dalam pandangan hukum islam dan peraturan perundang-undangan di indonesia. jenis penelitian ini menggunakan penelitian yuridis normatif, menggunakan data sekunder berupa bahan hukum primer, bahan hukum sekunder dan bahan hukum tersier, data yang diperoleh dianalisis secara kualitatif. hasil penelitian menujukkan bahwa menurut pandangan hukum islam dan fatwa-fatwa ulama, perjanjian surrogate mother ini tidak diperbolehkan (haram). sementara itu, peraturan perundang-undangan di indonesia hanya mengatur tentang bayi tabung sebagaimana tercantum dalam peraturan menteri kesehatan (permenkes) nomor 2 tahun 2025 tentang penyelenggaraan upaya kesehatan reproduksi. dalam bab iv mengenai pelayanan kesehatan reproduksi dengan bantuan, disebutkan adanya pelayanan teknologi reproduksi dengan bantuan tetapi tidak dengan surrogate mother. mengenai status nasab anak yang dilahirkan dari perjanjian surrogate mother, anak tersebut adalah anak dari ibu penganti/surrogate yang telah mengandung dan melahirkannya, oleh karena itu perwaliannya hanya kepada ibu pengganti dan keluarga ibu pengganti. disarankan agar pasangan suami istri yang muslim yang belum dikaruniai anak tidak melakukan perjanjian surrogate mother, melainkan menempuh cara-cara yang sesuai dengan ajaran agama islam dan ketentuan hukum untuk memperoleh keturunan, perjanjian surrogate mother ini berdampak besar kepada anak dan masa depan anak tersebut. pembuat undang-undang juga diharapkan dapat mengeluarkan undang-undang yang secara tegas diperbolehkan atau tidaknya praktik surrogate mother, termasuk larangan, sanksi, serta antisipasi. dengan adanya peraturan surrogate mother sehingga dapat tercipta kepastian hukum, keadilan, dan kemanfaatan dalam masyarakat.

Article 1338 of the Indonesian Civil Code stipulates that “All legally executed agreements shall serve as law for the parties who have made them.” This provision applies to various types of agreements, including surrogate mother agreements. In practice, however, Indonesian positive law has yet to regulate surrogate motherhood arrangements, resulting in legal uncertainty regarding the validity of such agreements. The objective of this thesis is to examine the perspectives of Islamic law and Indonesian legislation on surrogate mother agreements, as well as to clarify the legal status of children born as a result of such agreements from the viewpoint of Islamic law and national legislation. This research employs a normative juridical approach, relying on secondary data consisting of primary legal materials, secondary legal materials, and tertiary legal materials. The data obtained is analyzed qualitatively. The findings of this study indicate that, according to Islamic law and fatwas issued by Islamic scholars, surrogate motherhood is prohibited (haram). Meanwhile, Indonesian legislation regulates only in vitro fertilization (IVF), as stated in the Regulation of the Minister of Health No. 2 of 2025 concerning the Implementation of Reproductive Health Services. Chapter IV on Assisted Reproductive Health Services refers to the use of assisted reproductive technology, but does not include surrogate motherhood. As for the lineage (nasab) status of a child born through a surrogate mother agreement, under Islamic law, the child is considered the offspring of the surrogate who conceived and gave birth, and thus guardianship belongs solely to the surrogate mother and her family. It is recommended that Muslim married couples who are yet to have children refrain from entering into surrogate mother agreements and instead pursue alternatives in accordance with Islamic teachings and legal provisions to obtain offspring. Surrogate arrangements may have significant implications for the child and their future. Furthermore, it is urged that lawmakers issue specific legislation to either permit or prohibit the practice of surrogate motherhood. Such legislation should include clear prohibitions, sanctions, and preventive measures, thereby ensuring legal certainty, justice, and societal benefit.