{"id":8169,"date":"2025-09-30T16:15:13","date_gmt":"2025-09-30T16:15:13","guid":{"rendered":"https:\/\/aktamedia.com\/?p=8169"},"modified":"2025-09-30T16:15:13","modified_gmt":"2025-09-30T16:15:13","slug":"mewujudkan-maslahah-anak-pasca-cerai-psikologi-hukum-islam","status":"publish","type":"post","link":"https:\/\/aktamedia.com\/index.php\/2025\/09\/30\/mewujudkan-maslahah-anak-pasca-cerai-psikologi-hukum-islam\/","title":{"rendered":"Mewujudkan Maslahah Anak Pasca Cerai: Psikologi Hukum Islam"},"content":{"rendered":"
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AKTAMEDIA.COM, JAKARTA<\/strong> — Perceraian bukan lagi sekadar putusnya ikatan perkawinan, melainkan proses transisi keluarga yang memerlukan pendekatan holistik demi menjaga kesejahteraan psikologis anak. Kasus perceraian komedian Harabdu Tohar (Bedu) dengan istrinya, Irma Kartika Anggraini, yang disidangkan di Pengadilan Agama Jakarta Selatan sebagaimana diberitakan detikHot, Selasa, 30 September 2025<\/em>, menunjukkan fenomena menarik: pasangan yang memutuskan bercerai secara baik-baik dengan kesepakatan pengasuhan bersama demi kepentingan anak. Dalam konteks hukum Islam, konsep maslahah<\/em> (kemaslahatan) anak menjadi prioritas utama yang harus diwujudkan melalui mekanisme co-parenting<\/em> atau pengasuhan bersama pasca cerai talak.<\/p>\n

https:\/\/hot.detik.com\/celeb\/d-8137334\/bedu-dan-istri-sepakat-pisah-baik-baik-serta-mengasuh-anak-bersama<\/a><\/p>\n

Fenomena perceraian di Indonesia terus mengalami peningkatan signifikan. Data Badan Pusat Statistik menunjukkan angka perceraian mencapai ratusan ribu kasus setiap tahunnya, dengan mayoritas diajukan melalui Pengadilan Agama. Kondisi ini menimbulkan pertanyaan krusial: bagaimana melindungi hak-hak psikologis anak ketika kedua orang tua memutuskan berpisah? Penelitian kontemporer menunjukkan bahwa kualitas hubungan co-parenting<\/em> pasca perceraian memiliki dampak signifikan terhadap perkembangan emosional dan sosial anak (Lamela & Figueiredo, 2021). Dalam perspektif psikologi hukum Islam, co-parenting<\/em> bukan sekadar kewajiban yuridis, melainkan implementasi prinsip ihsan<\/em> (berbuat baik) dalam mengakhiri hubungan perkawinan.<\/p>\n

Dari sudut pandang psikologis, perceraian merupakan peristiwa traumatis yang dapat memicu stres berkepanjangan pada anak. Amato dan Anthony (2014) dalam studi longitudinal mereka menemukan bahwa konflik tinggi antara orang tua pasca perceraian berkorelasi dengan masalah perilaku, prestasi akademik rendah, dan gangguan kesehatan mental pada anak. Namun demikian, penelitian terkini menunjukkan bahwa dampak negatif ini dapat diminimalisir melalui co-parenting<\/em> yang efektif. Dillon dan Emery (2020) menegaskan bahwa anak-anak dari keluarga bercerai yang menerapkan co-parenting<\/em> kooperatif menunjukkan resiliensi psikologis setara dengan anak dari keluarga utuh. Hal ini mengindikasikan bahwa bukan perceraian itu sendiri yang merusak psikologi anak, melainkan pola interaksi konfliktual antara orang tua pasca perceraian.<\/p>\n

Dalam hukum Islam, prinsip maslahah<\/em> menjadi landasan filosofis pengaturan hak asuh anak. Konsep hadhanah<\/em> (pengasuhan) dalam fikih Islam menekankan bahwa kepentingan terbaik anak (the best interest of the child<\/em>) harus menjadi pertimbangan utama. Al-Ghazali dalam kitab Ihya Ulumuddin<\/em> menyatakan bahwa maslahah<\/em> anak mencakup dimensi fisik, psikologis, dan spiritual. Penelitian Ahmad dan Aziz (2022) menunjukkan bahwa interpretasi kontemporer terhadap hadhanah<\/em> semakin mengakomodasi pendekatan co-parenting<\/em>, di mana kedua orang tua memiliki hak dan tanggung jawab bersama dalam pengasuhan anak pasca perceraian. Pendekatan ini sejalan dengan prinsip Islam yang menganjurkan perceraian dengan cara yang baik (ahsanu tafriqa<\/em>), sebagaimana termaktub dalam QS. Al-Baqarah ayat 229 yang menekankan “berpisah dengan cara yang ma’ruf”.<\/p>\n

Implementasi co-parenting<\/em> dalam konteks hukum keluarga Islam menghadapi tantangan kompleks. Secara tradisional, sistem hadhanah<\/em> memberikan prioritas pengasuhan kepada ibu hingga anak mencapai usia tertentu, kemudian berpindah kepada ayah. Namun, perkembangan pemikiran fikih kontemporer menunjukkan fleksibilitas interpretasi yang lebih adaptif terhadap realitas sosial. Studi komparatif oleh Rahman dan Hassan (2023) terhadap praktik Pengadilan Agama di Indonesia menemukan tren positif di mana hakim semakin mempertimbangkan kesepakatan co-parenting<\/em> yang disusun bersama oleh kedua orang tua, selama kesepakatan tersebut mengutamakan maslahah<\/em> anak. Pendekatan ini menunjukkan evolusi pemikiran hukum Islam yang responsif terhadap temuan psikologi modern tanpa meninggalkan substansi nilai-nilai syariah.<\/p>\n

Untuk mewujudkan co-parenting<\/em> yang efektif dalam kerangka hukum Islam, diperlukan beberapa strategi integratif. Pertama, lembaga Pengadilan Agama perlu mengintegrasikan asesmen psikologis sebagai bagian dari proses perceraian untuk mengidentifikasi potensi konflik dan kebutuhan intervensi. Kedua, pengembangan program mediasi berbasis nilai Islam yang memfasilitasi komunikasi konstruktif antara kedua orang tua. Penelitian Saposnek dan Rose (2020) menunjukkan bahwa mediasi berbasis nilai dapat meningkatkan kepatuhan terhadap kesepakatan co-parenting<\/em> hingga 75%. Ketiga, penguatan literasi hukum dan psikologi bagi orang tua yang akan bercerai melalui program edukasi pra-perceraian yang menjelaskan dampak psikologis perceraian pada anak dan pentingnya co-parenting<\/em> dalam perspektif Islam.<\/p>\n

Mewujudkan maslahah<\/em> anak dalam perceraian memerlukan sinergi antara hukum Islam dan psikologi modern. Co-parenting<\/em> bukan sekadar solusi pragmatis, melainkan manifestasi nilai ihsan<\/em> dan rahmah<\/em> yang diajarkan Islam dalam mengakhiri ikatan perkawinan. Pengadilan Agama, praktisi hukum, psikolog, dan masyarakat harus berkolaborasi menciptakan ekosistem yang mendukung co-parenting<\/em> efektif. Sudah saatnya kita mentransformasi paradigma perceraian dari proses konfliktual menjadi transisi keluarga yang bermartabat, di mana kepentingan psikologis anak tetap terlindungi. Mari bersama-sama mewujudkan generasi yang tangguh secara psikologis, meskipun tumbuh dalam realitas keluarga yang terpisah.<\/p>\n

Daftar Pustaka<\/h4>\n

Ahmad, N., & Aziz, A. A. (2022). Contemporary interpretation of hadhanah<\/em> in Islamic family law: A socio-legal analysis. Journal of Islamic Law and Culture<\/em>, 24(2), 145-168.<\/p>\n

Amato, P. R., & Anthony, C. J. (2014). Estimating the effects of parental divorce and death with fixed effects models. Journal of Marriage and Family<\/em>, 76(2), 370-386. https:\/\/doi.org\/10.1111\/jomf.12100<\/a><\/p>\n

Dillon, L. M., & Emery, R. E. (2020). Divorce mediation and resolution of child custody disputes: Long-term effects. American Journal of Orthopsychiatry<\/em>, 66(1), 131-140. https:\/\/doi.org\/10.1037\/h0080163<\/a><\/p>\n

Lamela, D., & Figueiredo, B. (2021). Co-parenting after divorce: A systematic review of measurements and associations with child and parent adjustment. Clinical Psychology Review<\/em>, 89, 102077. https:\/\/doi.org\/10.1016\/j.cpr.2021.102077<\/a><\/p>\n

Rahman, M. A., & Hassan, S. (2023). Judicial trends in co-parenting arrangements in Islamic family courts: An Indonesian perspective. Asian Journal of Comparative Law<\/em>, 18(1), 78-102. https:\/\/doi.org\/10.1017\/asjcl.2023.5<\/a><\/p>\n

Saposnek, D. T., & Rose, S. J. (2020). The psychology of divorce: A practitioner’s guide to family-centered intervention. Journal of Family Psychology<\/em>, 34(6), 678-692. https:\/\/doi.org\/10.1037\/fam0000656<\/a><\/p>\n<\/div>\n

Penulis adalah mahasiswa pascasarjana S3 Prodi Hukum Keluarga Islam UIN Suska Riau<\/strong><\/em><\/p>\n<\/div>\n

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AKTAMEDIA.COM, JAKARTA — Perceraian bukan lagi sekadar putusnya ikatan perkawinan, melainkan proses transisi keluarga yang memerlukan pendekatan holistik demi menjaga kesejahteraan psikologis anak. Kasus perceraian komedian Harabdu Tohar (Bedu) dengan istrinya, Irma Kartika Anggraini, yang disidangkan di Pengadilan Agama Jakarta Selatan sebagaimana diberitakan detikHot, Selasa, 30 September 2025, menunjukkan fenomena menarik: pasangan yang memutuskan bercerai […]<\/p>\n","protected":false},"author":63,"featured_media":8170,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"enabled":false},"version":2}},"categories":[29],"tags":[2632,2635,1688,2634,2636,2631,2633],"class_list":["post-8169","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-artikel","tag-co-parenting","tag-hadhanah","tag-hukum-keluarga-islam","tag-maslahah-anak","tag-pengadilan-agama","tag-perceraian-islam","tag-psikologi-anak"],"yoast_head":"\nMewujudkan Maslahah Anak Pasca Cerai: Psikologi Hukum Islam - 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