Al-Mizan (e-Journal)
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Hak atas Citra Diri dalam Perdagangan Foto Digital: Studi tentang Batas Perlindungan Hukum Perdata
Full text linkThe development of digital technology has introduced a new phenomenon in the form of photo trading on various online platforms such as Fotoyu, Shutterstock, and iStock. Through these systems, photographs featuring human faces can be bought and sold without the knowledge of the individuals depicted. This situation raises legal issues concerning the boundary between a photographer’s copyright and an individual’s personality rights over their own image. This study aims to analyze the Indonesian civil law framework related to the protection of the right to one’s image and to examine the urgency of expanding legal protection for individuals in the digital era. Using a normative legal research method with statutory and conceptual approaches, this study finds that the Indonesian legal system does not explicitly recognize the right to image as a personality right. Existing protections remain scattered across provisions on tort (Article 1365 of the Indonesian Civil Code), the Copyright Law, and the Personal Data Protection Law, all of which are not yet sufficient to address the complexities of digital image trading. Therefore, it is necessary to reform Indonesian civil law to recognize the right to one’s image as part of personality rights, as well as to establish effective oversight mechanisms to ensure the practical implementation of such protections. The results of this study are expected to contribute conceptually to the development of a civil law system that is adaptive to technological advancements and that upholds human dignity in the digital era.Perkembangan teknologi digital telah menghadirkan fenomena baru berupa perdagangan foto di berbagai platform daring seperti Fotoyu, Shutterstock, dan iStock. Melalui sistem ini, foto yang menampilkan wajah manusia dapat diperjualbelikan tanpa sepengetahuan individu yang menjadi objeknya. Kondisi ini menimbulkan persoalan hukum mengenai batas antara hak cipta fotografer dan hak kepribadian individu atas citra dirinya. Penelitian ini bertujuan untuk menganalisis pengaturan hukum perdata Indonesia terkait perlindungan hak atas citra diri serta mengkaji urgensi perluasan perlindungan hukum terhadap individu di era digital. Dengan menggunakan metode penelitian hukum normatif melalui pendekatan perundang-undangan dan konseptual, kajian ini menunjukkan bahwa sistem hukum Indonesia belum secara eksplisit mengakui right to image sebagai hak kepribadian. Perlindungan yang ada masih tersebar dalam ketentuan perbuatan melawan hukum (Pasal 1365 KUH Perdata), Undang-Undang Hak Cipta, dan Undang-Undang Perlindungan Data Pribadi, yang belum sepenuhnya mampu menjawab kompleksitas perdagangan citra diri secara digital. Oleh karena itu, diperlukan pembaruan hukum perdata Indonesia untuk mengakui hak atas citra diri sebagai bagian dari hak kepribadian, serta pembentukan mekanisme pengawasan yang efektif agar perlindungan tersebut dapat diimplementasikan secara nyata. Hasil penelitian ini diharapkan dapat memberikan kontribusi konseptual bagi pengembangan hukum perdata yang adaptif terhadap perkembangan teknologi dan penghormatan terhadap martabat manusia di era digital
ANALISI DAMPAK SOSIAL AKIBAT KEBIJAKAN JAMINAN PRODUK HALAL (KOMPARASI PERSEPEKTIF HUKUM FIKIH DAN HUKUM POSITIF)Dampak Sosial Kebijakan Jaminan Produk Halal: Analisis Hukum Islam dan Hukum Positif
No full textFood products, beverages, medicines, cosmetics, genetically modified products and biological chemical products whose halalness is guaranteed are the most important factors for consumption among Muslim communities in particular. The purpose of the research is to find out whether the guarantee of halal products by the state can have a positive social impact in protecting the rights to comfort, security and safety of consumers who use these products. This research is a field and literature study with data sources in the form of interviews and literature. Data sources in the form of interviews and literature. The data obtained is analyzed by descriptive qualitative with the approach of Islamic law and positive law. The results showed: first, halal product guarantees have a positive impact on MSME actors and provide protection for consumers who consume products circulating in the market; second, Islamic law and positive law very clearly show the importance of halal guarantees for products that will be used and consumed by the community, especially the Muslim community.Produk-produk makanan, minuman, obat-obatan, kosmetika, produk rekayasa genetik dan produk bahan kimia biologi yang terjamin kehalalannya menjadi faktor terpenting untuk dikonsumsi di kalangan masyarakat Muslim khususnya. Tujuan penelitian untuk mengetahui adanya jaminan produk halal oleh negara dapat memberikan dampak sosial yang positif dalam melindungi hak atas kenyamanan, keamanan, dan keselamatan konsumen yang menggunakan produk-produk tersebut. Penelitian ini merupakan lapangan dan kajian kepustakaan dengan sumber data berupa wawancara dan kepustakaan. Data yang diperoleh dianalisis dengan deskriptif kualitatif dengan pendekatan hukum Islam dan hukum positif. Hasil penelitian menunjukkan: pertama, jaminan produk halal memberikan dampak positif bagi pelaku UMKM dan memberikan perlindungan bagi konsumen yang mengkonsumsi produk-produk yang beredar di pasaran; kedua, hukum Islam dan hukum positif sangat jelas menunjukkan pentingnya jaminan halal bagi produk-produk yang akan digunakan dan dikonsumsi oleh masyarakat, khususnya masyarakat Muslim
Tradisi Begalan dalam Pernikahan Adat Banyumasan di Sidareja Cilacap: Studi Filosofis dan Perspektif ‘Urf
No full textThe Begalan tradition is a distinctive ceremonial practice in traditional Banyumasan weddings, particularly preserved in Sidareja District, Cilacap Regency. More than a ritual, Begalan conveys philosophical, moral, and religious values transmitted across generations. This study aims to examine the symbolic meanings and social functions of the tradition using a qualitative ethnographic approach, supported by philosophical analysis and the Islamic legal concept of ‘urf. Data were collected through direct observation of begalan ceremonies, in-depth interviews with cultural figures, and a review of relevant literature. The findings reveal that each item used in the ritual, such as the kukusan (steamer), muthu (pestle), and kendil (clay pot), embodies symbolic messages promoting responsibility, patience, and harmony within marriage. The tradition also serves as a medium for moral education and cultural communication to the wider community. From the perspective of ‘urf, begalan is recognized as a local custom that aligns with Islamic principles. Rather than contradicting religious norms, it reinforces Islamic values through culturally rooted expressions. The tradition demonstrates the adaptive capacity of local culture in responding to social change while maintaining its essential meaning. Accordingly, Begalan is not merely a cultural relic, but a living epistemological system and a collective identity that continues to thrive within Banyumasan societyAbstrak: Tradisi begalan merupakan prosesi khas dalam pernikahan adat masyarakat Banyumasan, khususnya di Kecamatan Sidareja, Kabupaten Cilacap. Tradisi ini tidak sekadar ritual seremonial, melainkan mengandung nilai-nilai filosofis, moral, dan religius yang diwariskan lintas generasi. Penelitian ini bertujuan mengkaji simbolisme dan fungsi sosial tradisi begalan dengan pendekatan kualitatif etnografis serta analisis filosofis dan perspektif ‘urf dalam hukum Islam. Data dikumpulkan melalui observasi langsung prosesi begalan, wawancara dengan tokoh adat, serta studi pustaka. Hasil penelitian menunjukkan bahwa setiap peralatan rumah tangga yang digunakan—seperti kukusan, muthu, dan kendil—memiliki makna simbolik yang mengajarkan tanggung jawab, kesabaran, dan kebersamaan dalam rumah tangga. Tradisi ini juga menjadi sarana edukasi moral dan media komunikasi nilai-nilai sosial kepada masyarakat luas. Melalui perspektif ‘urf, tradisi begalan dipandang sebagai kebiasaan lokal yang tidak bertentangan dengan syariat Islam. Sebaliknya, ia memperkuat nilai-nilai keislaman melalui bentuk budaya yang kontekstual dan komunikatif. Tradisi ini juga mencerminkan kemampuan budaya lokal dalam beradaptasi dengan perubahan sosial tanpa kehilangan esensi. Dengan demikian, begalan bukan hanya bagian dari warisan budaya, melainkan juga sistem pengetahuan dan identitas kolektif yang hidup dalam masyarakat Banyumasan
Implementasi Tanggung Jawab Sosial Perusahaan dalam Mewujudkan Prinsip Maslahah dan Keseimbangan Ekologis di Kota Makassar
Full text linkMakassar City, as a central socio-economic hub in Eastern Indonesia, faces a development paradox that is rapid progress in industry, trade, and investment has simultaneously generated severe environmental pressures. Massive urbanization has led to the reduction of green spaces, an increase in waste production reaching 868 tons per day, and recurring floods caused by spatial violations. This study examines the implementation of Corporate Social Responsibility (CSR) through the lens of maslahah and ecological balance, aiming to achieve social and environmental justice. The research employs a field research design, utilizing normative and empirical juridical methods, which include observation, interviews, and document analysis based on legal frameworks such as Law No. 40 of 2007 and Makassar Regional Regulation No. 2 of 2016. The findings indicate that CSR in Makassar serves as an ethical, legal, and spiritual instrument for realizing maqāṣid al-sharī‘ah, particularly hifz al-nafs (protection of life) and hifz al-bi’ah (environmental preservation). CSR practices, including waste management and environmental education, embody the principles of dar’ al-mafāsid (preventing harm) and jalb al-masālih (promoting benefit), affirming CSR’s role in fostering collective welfare and ecological justice toward sustainable development grounded in Islamic values.Kota Makassar sebagai pusat pertumbuhan sosial-ekonomi di Indonesia Timur menghadapi paradoks pembanguna yaitu kemajuan pesat di sektor industri, perdagangan, dan investasi justru menimbulkan tekanan serius terhadap lingkungan. Urbanisasi yang masif telah menyebabkan penyusutan ruang hijau, peningkatan volume sampah hingga 868 ton per hari, serta risiko banjir akibat pelanggaran tata ruang. Penelitian ini menelaah implementasi Corporate Social Responsibility (CSR) atau tanggung jawab sosial perusahaan dalam perspektif maslahah dan keseimbangan ekologis sebagai upaya membangun keadilan sosial-lingkungan. Pendekatan yang digunakan adalah penelitian lapangan dengan metode yuridis normatif dan empiris, melalui pengumpulan data berupa observasi, wawancara, kemudian analisis dokumen hukum seperti Undang-Undang Nomor 40 Tahun 2007 dan Peraturan Daerah Kota Makassar Nomor 2 Tahun 2016. Hasil penelitian menunjukkan bahwa CSR di Makassar berperan sebagai instrumen etis, hukum, dan spiritual dalam mewujudkan maqāṣid al-syarī‘ah, khususnya hifz an-nafs dan hifz al-bi’ah. Pelaksanaan CSR oleh sektor swasta, seperti pengelolaan limbah dan edukasi lingkungan, mencerminkan prinsip dar’ al-mafāsid dan jalb al-masālih, yang menegaskan peran CSR sebagai sarana menghadirkan kemaslahatan dan menjaga keadilan ekologis menuju pembangunan berkelanjutan berbasis nilai Islam
Problematika Sertifikasi Tanah Wakaf Masjid Di Kecamatan Kabila Bone
Full text linkWaqf is a social act of worship that provides benefits to humanity, but it needs to be supported by certification to preserve its purpose. This article aims to identify and analyse the problems of certifying mosque waqf land in Kabila Bone Subdistrict. This research employs a descriptive qualitative approach in a field setting. The data sources comprise primary data collected through observation and interviews, as well as secondary data from statutory legislations, books, articles, and research results. The sample was determined through interviews using the purposeful sampling technique, employing a semi-structured interview model, with mosque administrators and the Religious Affairs Office in Kabila Bone Subdistrict. The results of the study indicate that the obstacles to implementing mosque land waqf certification in Kabila Bone Subdistrict are primarily due to a lack of coordination between mosque administrators and waqf donors (waqif), a limited understanding of the waqf certification mechanism, and incomplete administrative documents. Solutions to overcome these problems were implemented internally by the mosque administrators, who coordinated with the waqif and the Kabila Bone Subdistrict Religious Affairs Office, and externally by the Kabila Bone Subdistrict Religious Affairs Office through waqf socialisation
Penundaan Pelaksanaan Hak Suami Istri Pasca Akad Dalam Kawing Soro’ Pada Masyarakat Bugis Wajo Perspektif Sosiologi Hukum Islam
Full text linkKawing soro’ is a customary marital practice of the Bugis community in Sajoanging District, Wajo Regency, in which the marriage contract is carried out prior to the traditional wedding reception. This arrangement results in a deliberate postponement of marital rights and obligations after the contract, including restrictions on cohabitation, sexual relations, and physical proximity until the customary ceremony is completed. This study aims to describe the pattern of deferred marital rights within the kawing soro’ tradition and to analyze it from an Islamic legal perspective. The research employs a qualitative field approach complemented by a Islamic law sociology framework. Data were collected through interviews with community leaders, religious figures, traditional practitioners, and married couples, as well as through library research. The data were analyzed descriptively and analytically by correlating empirical findings with Islamic legal principles.The findings indicate that the postponement of marital rights in kawing soro’ is not solely grounded in the concept of siri’ (family honor), but is also influenced by the widespread twin marriage myth, which holds that sexual relations before the traditional reception may bring misfortune, as well as by social-status considerations and economic readiness of the families involved. In Islamic law, however, once the marriage contract is valid, the couple attains full rights to cohabit and engage in lawful marital relations, without the obligation to wait for the reception. Thus, the practice of kawing soro’ is more strongly rooted in local custom and cultural belief than in Islamic jurisprudence. These findings illustrate a normative tension between adat and Sharia, highlighting the need for balanced cultural education so that customary values can coexist with Islamic legal principles, ensuring the fulfillment of marital rights as prescribed by the Sharia.Praktik kawing soro’ merupakan bagian dari adat perkawinan masyarakat Bugis di Kecamatan Sajoanging, Kabupaten Wajo, yaitu pelaksanaan akad nikah yang didahulukan sebelum resepsi adat dilangsungkan. Akibatnya, terjadi penundaan pemenuhan hak dan kewajiban suami istri pasca-akad, seperti larangan tinggal serumah, larangan berhubungan badan, serta pembatasan interaksi fisik hingga acara resepsi adat selesai. Penelitian ini bertujuan untuk mendeskripsikan pola penundaan hak suami istri dalam kawing soro’, sekaligus menganalisisnya melalui perspektif hukum Islam. Metode yang digunakan adalah penelitian lapangan dengan pendekatan sosiologis hukum Islam melalui wawancara tokoh masyarakat, tokoh agama, pelaku adat, pasangan pengantin, serta telaah literatur relevan. Analisis dilakukan secara deskriptif-analitik untuk mengaitkan temuan empiris dengan norma hukum Islam. Hasil penelitian menunjukkan bahwa penundaan hak suami istri dalam kawing soro’ tidak semata-mata berlandaskan pada nilai siri’ (kehormatan keluarga), tetapi juga dipengaruhi oleh mitos kawin kembar yang diyakini membawa kesialan bagi keluarga jika hubungan suami istri dilakukan sebelum pesta adat selesai, serta pertimbangan status sosial dan kesiapan ekonomi keluarga mempelai. Namun, dalam hukum Islam, akad nikah yang sah langsung memberikan hak hubungan suami istri tanpa adanya kewajiban menunggu resepsi. Dengan demikian, praktik kawing soro’ lebih kuat berpijak pada adat dan kepercayaan lokal dibandingkan ketentuan fikih. Temuan ini memperlihatkan adanya ketegangan normatif antara adat dan syariat, sehingga diperlukan edukasi kultural yang lebih berimbang agar penghormatan adat dapat berjalan seiring dengan pemenuhan hak suami istri sesuai prinsip hukum Islam
Revitalisasi Peran Penghulu dalam Meminimalisir Pernikahan Dini di Kota Palopo
Full text linkThis research aims to examine the revitalization of the role of the Penghulu (the marriage officiant) in minimizing early marriage in Palopo City. The research method used is qualitative with a descriptive approach. Data was obtained through in-depth interviews, observations and document studies related to the role of the headman and the efforts made to reduce the rate of early marriage. The research results show that the Penghulu has a very important role in carrying out religious duties, especially in registering marriages, as well as providing guidance and advice to the prospective bride and groom. Apart from that, the headman also plays an active role in efforts to prevent early marriage through various strategies, such as direct and online outreach, as well as collaboration with related agencies, such as the Population Control and Family Planning Service, the Health Service, and community organizations. By utilizing social media and building cross-sector collaboration, the Penghulu and the Palopo City government succeeded in strengthening preventive efforts to reduce the number of early marriages. The revitalization of the role of the Penghulu is carried out through increasing capacity through training and workshops, as well as implementing digitalization strategies for public education
The Style of Criminal Act Verses in The Quran and Its Implications for Legal Status Determinationits Implications for Legal Status Determination
No full textOne aspect of law in the Quran is criminal act (jinayat). This law aims to protect, prevent, and avoid criminal acts (jinayat) that may threaten a person\u27s life, property, and honor. Muslims have acknowledged and accepted Islamic law as an absolute truth that must be implemented with the principle of sami‘na wa ata‘na (we hear and we obey), as part of religious practice aimed at achieving well-being in this world and the hereafter. To implement Islamic law properly, a careful understanding and observation of the objectives of sharia, both explicit and implicit, is necessary. This study has two goals: (a) to identify, categorize, and describe the linguistic styles of al-amr (command) and al-nahyu (prohibition) in jinayat verses and their legal implications; and (b) to map and elaborate on the implications of jinayat verses in determining legal status. The styles used in conveying commands and prohibitions in jinayat verses include: (1) commands; a) passive past tense verbs (fi‘il madhi majhul) that contain obligatory demands; b) verbal nouns (masdar), such as "let the one who forgives follow," where the previous imperative form is replaced with compensation; c) imperative sentences using commands verb (fi‘il amr); (2) prohibitions; a) forms that mean “do not”; b) declarative sentences (khabariyah); c) commands (al-amr) that require abstaining from self-harming acts; d) negating expressions. If the divinely prescribed commands and prohibitions are not enforced, perpetrators of crimes will never be deterred, as human-made laws have many weaknesses. Furthermore, if murderers and thieves are merely imprisoned, it could lead to increased hatred.Salah satu aspek hukum dalam Alquran adalah hukum jinayat. Hukum ini bertujuan menjaga dan mencegah serta menghindari terjadinya perbuatan jinayat (pidana) yang dapat mengancam jiwa, harta dan kehormatan seseorang. Umat Islam telah mengakui dan menerima syariat Islam sebagai suatu kebenaran mutlak yang harus diberlakukan dengan prinsip sami’na wa ‘at}a‘na> sebagai bagian dari pengamalan religius, yang bertujuan untuk membangun kemaslahatan di dunia dan di akhirat kelak. Dalam mengamalkan hukum Islam tersebut perlu pengenalan dan pengamatan secara cermat terhadap maksud-maksud syariah baik yang tersirat maupun yang tersurat. Penelitian ini memiliki dua tujuan, yaitu (a) untuk menemukan, mengelompokkan, dan mendeskripsikan gaya bahasa al-amr (perintah) dan al-nahyu (larangan) dalam ayat-ayat jinayat dan implikasi hukumnya; dan (b) untuk memetakan dan mengembangkan implikasi ayat-ayat jinayat dalam penetapan status hukumnya. Gaya bahasa dalam menyampaikan perintah dan larangan yang terdapat di dalam ayat-ayat jinayat berupa: (1) perintah; a) fi’l madhi majhul perintah yang memuat tuntutan yang wajib; b) masdar “hendaklah (yang memaafkan) mengikuti”, shigat sebelumnya wajib berubah menjadi denda; c) kalimat perintah shigat amr-nya menggunakan fi’il amr; (2) larangan; a) shgat yang bermakna jangan; b) khabariah; c) al-amru (perintah), shigat perintah meninggalkan perbuatan merugikan diri sendiri; d) shigat meniadakan. Jika perintah dan larangan yang telah disyariatkan tidak ditetapkan untuk dibelakukan maka pelaku jarimah tidak akan pernah jera, karena produksi undang-undang yang dibuat oleh manusia mempunyai banyak sisi kelemahannya. Kemudian jika pelaku pembunuhan dan pencurian hanya tahanan maka akan berdampak pada kebencian
Urgensi Pengaturan Pembatasan Transaksi Tunai di Indonesia
No full textRestrictions on cash transactions in Indonesia are a strategic policy aimed at strengthening financial system stability, improving payment efficiency, and preventing financial crimes such as money laundering and terrorist financing. This study employs a normative juridical method, analysing legal documents, banking regulations, and Islamic economics and finance literature. This study finds that rules related to cash transaction restrictions have been regulated through the Banking Law, Bank Indonesia Regulations, Financial Services Authority regulations, and the Law on the Prevention and Eradication of Money Laundering. From an Islamic economics and banking perspective, restrictions on cash transactions are essential for strengthening transparency, improving economic justice, and supporting the purposes of Sharia (maqāṣidal-syarīah) in the protection of property (ḥifẓ al-māl). However, the implementation of this policy still faces challenges in the informal sector, among MSME entrepreneurs, and in communities that lack access to banking. This study emphasises the need for policy improvements, financial inclusion, and public education to support the effectiveness of cash transaction restrictions.Abstrak: Pembatasan transaksi tunai telah menjadi topik yang signifikan dalam konteks ekonomi dan keuangan di Indonesia. Implementasi dari pembatasan ini masih menimbulkan banyak permasalahan, seperti kesulitan bagi masyarakat yang belum terbiasa dengan perbankan dan alat pembayaran non tunai, atau yang tidak memiliki akses ke sistem perbankan, dan peningkatan penggunaan alat pembayaran elektronik yang rentan terhadap kejahatan siber. Studi penelitian ini menggunakan metode penelitian yuridis normatif, karena Teknik penelitian ini mengkaji undang-undang, peraturan, kebijakan dari pemerintah, dan literatur hukum yang terkait. Dokumen-dokumen hukum dan literatur terkait tersebut dianalisis untuk mengumpulkan data sekunder. Hasil dari penelitian ini menunjukkan bahwa pembatasan pembayaran tunai di Indonesia di atur oleh berbagi pertauran, di antaranya Undang-undang Perbankan, Peraturan Bank Indonesia, dan Peraturan Perpajakan. Tujuan dari pembatasan ini untuk mempertegas kebijakan anti pencucian uang dan juga untuk mendorong inklusi keuangan. Akan tetapi dampak yang dapat ditimbulkan dari pembatasan sangat mempengaruhi kegiatan ekonomi, seperti penghambat bagi pebisnis kecil dan menengah untuk melakukan transaksi, dan bisa juga berdampak pada sektor informal
Konseling Keluarga Sebagai Alternatif Mediasi Pasca Perceraian
Full text linkDivorce (talaq) is the last way that is allowed to resolve domestic problems that cannot be repaired anymore. However, Islam also advocates reconciliation efforts before talaq is pronounced. Mediation is carried out by judge mediators and non-judge mediators who have participated in the Special Education for the Mediator Profession (PKPM) organized by institutions that have been accredited by the Supreme Court. In carrying out its duties and functions, it must refer to Supreme Court Regulations No. 1 of 2016 concerning Mediation Procedures in Court. This research was carried out at the Religious Court Class 1A Yogyakarta. This study uses a qualitative research method with the aim of analyzing a phenomenon or problem of post-divorce settlement and finding a prototype of an effective family counseling model in post-divorce mediation. In the context of post-divorce mediation, family counseling aims to: (1) help family members understand and overcome complex emotions such as sadness, anger, and disappointment; (2) facilitate open and honest communication between ex-spouses and children, (3) help family members develop effective coping skills to cope with change, and 4) create a parenting plan that is best for the child\u27s well-being. Some commonly applied family counseling models in post-divorce mediation include: (1) structural model; (2) strategic model; and (3) focus emotive model. Family counseling is a complex process and requires special expertise, for this reason, post-divorce family counseling should be carried out by a professional counselor so that what is a post-divorce problem can be resolved properly, and the parties can establish a good relationship even though they have been divorced.Perceraian (talak) merupakan jalan terakhir yang diperbolehkan untuk menyelesaikan masalah rumah tangga yang tidak dapat diperbaiki lagi. Namun, Islam juga menganjurkan upaya rekonsiliasi sebelum talak diucapkan. Mediasi dilakukan oleh mediator hakim dan mediator non hakim yang telah mengikuti Pendidikan Khusus Profesi Mediator (PKPM) yang diselenggarakan oleh lembaga yang sudah terakreditasi oleh Mahkamah Agung. Dalam melaksanakan tugas dan fungsinya harus menunjuk pada Peraturan Mahkamah Agung No. 1 Tahun 2016 tentang Prosedur Mediasi di Pengadilan. Penelitian ini dilaksanakan di Pengadilan Agama Kelas 1A Kota Yogyakarta. Penelitian ini menggunakan metode penelitian kualitatif dengan tujuan untuk menganalisis suatu fenomena atau masalah penyelesaian pasca perceraian dan menemukan prototipe model konseling keluarga yang efektif dalam mediasi pasca perceraian. Dalam konteks mediasi pasca perceraian, konseling keluarga bertujuan untuk: (1) membantu anggota keluarga memahami dan mengatasi emosi yang kompleks seperti kesedihan, marah, dan kecewa; (2) memfasilitasi komunikasi yang terbuka dan jujur antara mantan pasangan dan anak-anak; (3) membantu anggota keluarga mengembangkan keterampilan koping yang efektif untuk menghadapi perubahan; dan (4) menciptakan rencana pengasuhan anak yang terbaik bagi kesejahteraan anak. Beberapa model konseling keluarga yang umum diterapkan dalam mediasi pasca perceraian antara lain: (1) model struktural; (2) model strategik, dan (3) model emotif fokus. Konseling keluarga adalah proses yang kompleks dan membutuhkan keahlian khusus, untuk itu sebaiknya konseling keluarga pasca perceraian dilakukan oleh seorang konselor profesional, sehingga apa yang menjadi permasalahan pasca perceraian dapat terselesaikan dengan baik dan para pihak dapat menjalin hubungan baik meski telah bercera