Di akhir pekan ini, yang lebih identik dengan liburan Memorial Day atau Hari Pahlawan Amerika, dari tgl 2-4 September, ISNA (Islamic Society of North America) “Masyarakat Islam Amerika Utara” kembali melangsungkan pertemuan tahunan (Annual Convention) di Chicago. Puluhan ribu warga Muslim Amerika dari semua latar belakang hadir bersama. Selain seb
Sehat itu Islam; oleh-oleh dari ISNA Convention 2023
Shamsi Ali
agai wadah silaturrahim tahunan, juga diadakan ragam kegiatan edukasi dalam berbagai isu, baik dalam format ceramah, diskusi, workshop, dan lain-lain.
Sebagaimana tahun-tahun sebelumnya tahun ini saya kembali di minta menjadi salah satu pembicara di sesi utama dengan tema: “Thriving Amidst Challenges: prioritizing health and mental being”. Selain saya ada tiga pembicara lainnya, semuanya wanita dan ahli pada bidangnya. Salah satunya adalah Dr. Rania Awad yang memang saat ini dikenal sebagai “a rising star” di bidang mental health dan psikologi di Amerika.
Mindset dalam berislam
Hal pertama yang disampaikan dalam presentasi saya adalah adanya kekeliruan cara pandang (mindset) beragama yang kronis di kalangan umat Islam. Salah satu kekeliruan yang fatal itu adalah ketika Islam gagal dipahami sebagai ajaran atau “petunjuk kehidupan” yang bersifat “menyeluruh”.
Kekeliruan cara pandang seperti ini dapat dilihat pada cara berislam umat yang perlu dikoreksi.
Pertama, berislam secara parsial. Tidak secara kaffah sebagaimana diperintahkan oleh Islam. Di masjid-masjid mereka Muslim. Di luar masjid Islam bukan pegangan. Di bulan Ramadan mereka Muslim. Selain Ramadan Islam bukan perhatian. Demikian seterusnya. Konsekwensi berislam secara parsial ini adalah terjadinya “split personality” atau “double standard character”. Pada tempat dan waktu tertentu mereka sangat beragama. Namun pada waktu dan tempat yang lain agama dipandang tak bernilai.
Kedua, memahami Islam sebagai ajaran kematian. Bukan ajaran kehidupan. Akibatnya Islam diamalkan dengan mindset kematian. Cara pandang ini keliru karena Islam hadir bukan untuk mengajarkan bagaimana mati. Melainkan bagaimana menjalani hidup. Dengan memahami dan menjadikan Islam sebagai ajaran dan jalan hidup dengan sendirinya seseorang akan sampai pada kematian yang Islami (ولا تموتن الا وانتم مسلمون).
Cara pandang atau mindset yang keliru dalam berislam ini berdampak pula dalam memahami isu kesehatan dan penanganannya dalam kehidupan. Sebagian umat Islam salah kaprah seolah menjaga kesehatan dengan olahraga misalnya adalah konsep non Muslim. Demikian pula dengan masalah kesehatan mental (mental health issue) dipahami sebagai konsep Barat (western construct) yang cenderung dipandang sebagai antitesis ajaran agama.
Perhatian Islam terhadap kesehatan
Islam memandang bahwa hidup manusia adalah karunia sekaligus amanah Allah SWT. Karenanya salah satu tujuan Syariah (Maqashid as-Syari’ah) adalah menjaga kehidupan (حفظ الحياة). Bahkan dalam sebuah hadits Rasulullah mengingatkan: “ambil secara serius lima perkara sebelum datagnya lima perkara (satu diantaranya) adalah “sehatmu sebelum sakitmu”.
Rasulullah SAW bahkan memberikan pujian khusus kepada orang Islam yang kuat, tentu masuk di dalamnya sehat. Sabda beliau: “orang Mukmin yang kuat itu lebih baik dan lebih dicintai Allah daripada orang Mukmin yang lemah”. Termasuk lemah karena sakit.
Perhatian Islam kepada kesehatan manusia mencakup segala aspeknya. Kesehatan jasad (fisik), kesehatan spiritualitas (ruh), kesehatan mental (nafs), termasuk kesehatan pemikiran (aql). Kesemua aspek kesehatan ini dalam Islam dilihat sebagai hal yang saling terkoneksi. Akal dan spiritualitas yang sehat menjadikan tubuh manusia lebih sehat.
Konsep kesehatan dalam Islam juga mencakup seluruh tingkatan kehidupan. Baik pada tataran individu, keluarga maupun pada tararan sosial, bahkan negara dan dunia.
Pada tataran individual misalnya seperti yang disebutkan di atas, Rasulullah memuji Mukmin yang kuat. Bahkan pengaturan kehidupan yang imbang (balance) dan kebiasaan (habit) yang sehat, seperti cara makan yang sehat, mendapat perhatian yang serius dalam agama.
Pada tataran keluarga Islam mengajarkan bagaimana mewujudkan keluarga yang sehat. Yaitu keluarga yang dapat mewujudkan “sakinah” (لتسكنوا اليها) serta hadirnya “suasana yang menenangkan” (قرة اعين) dalam keluarga. Ketika ketenangan atau sakinah dan suasana yang menenangkan dalam keluarga tidak ada maka keluarga itu sedang tidak sehat.
Pada tataran masyarakat bahkan dunia Islam menghadirkan konsep “baldatun thoyyibatun wa Rabbun Gafuur”. Negeri yang indah/baik yang senantiasa dalam ridho Tuhan yang Pengampun.
Aspek-aspek ajaran Islam dan kesehatan
Di sinilah kemudian Islam dalam segala lini ajarannya menjadi solusi bagi kesehatan manusia. Baik pada aspek kesehatan fisikal, spiritual dan intelektual. Aspek-aspek Islam yang kita maksud adalah aspek al-iman (keimanan) al-ubudiyat (ritual), mu’amalat (urusan sosial), maupun aspek al-Akhlaq (karakter).
Iman adalah pilar dalam menjaga kesehatan manusia (immunity). Dengan iman manusia akan terjaga (immune), baik secara spiritulitas, mentalitas bahkan berdampak pada kesehatan fisikalnya.
Sebagai misa, Allah sampaikan kepada Adam sejak awal kehadirannya ke atas bumi ini bahwa manusia dalam hidupnya akan menghadapi dua tipe ancaman: yaitu ketakutan atau kekhawatiran (الخوف) dan kesedihan (الحزن). Kedua ancaman ini saya sebut sebagai “the mother of all sickness” (sumber semua penyakit).
Ketika manusia kehilangan iman hanya akan terombang-ambing oleh masa lalu dan masa depan. Dan keduanya menjadi sumber ragam penyakit. Ketika manusia menengok ke belakang, pada umumnya akan merasa kecewa dan sedih karena impian-impiannya tidak terpenuhi. Lalu ketika melihat ke depan pada umumnya juga manusia akan merasa khawatir dan ketakutan karena tidak adanya kepastian (certainty).
Iman hadir membawa konsep kepuasan dengan meyakini adanya pemenuhan terhadap semua impian (Qana’ah). Jika tidak didapatkan di dunia ini maka akan didapatkan di alam yang lain. Islam juga menghadirkan kepastian bahwa hidup ini ada yang menggenggamnya dan menentukannya. Karenanya “jangan takut dan jangan bersedih karena Allah bersama kita”.
Aspek ubudiyah atau ibadah-ibadah yang dilakukan dalam Islam bukan sekedar kewajiban, apalagi sekedar menghitung-menghitung pahala. Tapi harusnya mengantar kepada situasi batin yang tenang (sakinah atau thuma’ninah).
Ambillah contoh Sholat sebagai ibadah ritual terpenting dalam Islam (tiang agama). Esensi sholat ada pada hadirnya dzikrullah (mengingat Allah). Sebagaimana ditegaskan dalam Al-Qur’an: واقم الصلاة لذكري ( dan dirikankah sholat untuk mengingat Aku). Dengan dzikrullah inilah akan terjadi ketenangan hidup. Sebagaimana ditegaskan olehNya: “sesungguhnya dengan mengingat Allah hati menjadi tenang”.
Ini pula rahasianya kepada orang-orang yang beriman diperintahkan untuk menjadkan Sholat (dan sabar) sebagai jalan pertolongan Allah: استعينوا بالصبر والصلاة. Dengan Sholat hati menjadi tenang, jauh dari berbagai tekanan dan penyakit yang berdampak bahkan kepada kehidupan fisik manusia.
Tentu lebih spesifik lagi ketika berbicara tentang puasa. Karena memang Rasulullah menyampaikan: “berpuasalah niscaya kalian aman sehat”. Sehat secara spiritualitas, mentalitas, bahkan juga secara fisikal.
Berbicara tentnag aspek mu’amalat Islam sungguh banyak yang dapat disampaikan. Tapi cukuplah sebagai contoh bagaimana Al-Qur’an dan sunnah Rasulullah menuntun manusia dalam hal makanan. Tuntutan tentang apa yang dimakan: “makanlah dari apa yang direzekikan kepada kalian secara halal dan baik”. Pada umumnya umat Islam peduli dengan kehalalan makanan. Tapi tidak peduli dengan aspek “thoyyib” (sehat, bernutrisi, dll) seringkali terabaikan.
Bahkan Islam mengajarkan “eating habit” yang sehat: “makanlah dan minumlah. Tapi jangan berlebihan”. Berlebihan mengkonsumsi makanan menjadi penyebab salah satu permasalahan kesehatan yang serius. Kegemukan (obesity) menjadi salah satu ancaman yang serius itu.
Rasulullah kemudian memberikan acuan: “makanlah ketika lapar dan berhentilah makan sebelum sangat kekenyangan”. Dalam hadits lain beliau mengingatkan kiranya perut seseorang dipersiapkan untuk tiga hal: sepertiga untuk makanan, sepertiga untuk minuman, dan sepertiga lagi untuk udara.
Pada aspek khuluqiyat (akhlak/karakter) juga menjadi jalan kesehatan. Ambillah contoh “husnu az-zhonn” atau berpikiran positif. Dengan memiliki pikiran positif seseorang akan merasakan ketenangan, jauh dari gagguan-gangguan pemikiran yang tidak-tidak.
Satu karakter yang juga meracuni kehidupan dan merusak kesehatan manusia adalah irihati, hasad atau dengki. “Hasad ini menghancurkan segala kebaikan bagaikan api melalap kayu bakar” (hadits).
Kesimpulannya adalah bahwa Islam sebagai agama kehidupan yang komprehensif memberikan perhatian penuh kepada kesehatan manusia. Bahkan kehadiran Islam sejatinya untuk mewujudkan kehidupan yang sehat (healthy life) pada semua tingkatannya; individu, keluarga, masyarakat, negara bahkan dunia. Wallahu a’lam!
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Альфред Адлер (1870–1937) – австрийский психотерапевт и психолог.
Одним из первых поддержал психоаналитические идеи Фрейда и
начал с ним сотрудничество в 1902 году.
Соредактор ежемесячного «Центрального
листка по психоанализу», президент Венского психоаналитического общества с марта 1910 по февраль 1911
года. С группой единомышленников вышел из Венского психоаналитического
общества, в 1911 году создал «Общество свободного психоанализа», впоследствии
возглавил новое направление, получившее название индивидуальной психологии.
Основные принципы его учения
о человеке базировались на центральной
идее, в соответствии с которой человеческое существо
представляет из себя единое целое,
формирующееся в социальном контексте и наделенное творческой жизненной силой,
которая проявляется в телеологичности, то есть в устремлении
кцели, и воплощается в
желании развития, борьбы, достижения, превосходства, компенсации поражения в одной сфере
и успеха в другой. Исходя из этой идеи, А.
Адлер развил теоретические положения о чувстве неполноценности, компенсации его, руководящей линии жизни или жизненном стиле,
чувстве общности, социальном интересе, стремлении к превосходству.
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