Tips Memilih Guru Spiritual (Guru Agama)

Seperti pepatah mengatakan "guru kencing berdiri, murid kencing berlari". Sikap dan tindak tanduk seorang guru sangat mempengaruhi muridnya. Akhir-akhir ini fenomena guru spiritual semakin hangat dibicarakan publik. Sebenarnya bukan hal baru, beberapa tahun belakangan, sudah banyak

Mengerti dan Memahami Untuk Menjaga Hubungan

Menikah adalah penyatuan dua pribadi yang berbeda.Memang tak mungkin jika semuanya sama antara suami isteri, pasti ada bedanya.Terkadang perbedaan perbedaan inilah yang memicu konflik.Jika tak cepat ditangani, konflik ini pasti akan semakin besar dan tidak mustahil berujung pada perpisahan. Memang rasa ingin dianggap benar antara suami isteri begitu besar. Karena memang pendapatnya benar. tapi terkadang pihak yang salah tak mau mengaku salah karena ego, tak mau disalahkan. Nah, bagaimana menyelsaikan konflik ini agar tak berlanjut dan terjadi hal yang tak diinginkan? Kuncinya adalah mengerti dan memahami. Ketika kita mengerti dan memahami kondisi kelelahan suami atau isteri, kita tak akan mempermasalahkan kesalahan kesalahan kecil yang dilakukannya. Contoh salah mengaitkan baju kotor, sepatu diletakkan sembarangan, isteri tak sempat membereskan rumah dll. Sungguh hanya dengan mencoba mengerti dan memahamilah keutuhan rumah tangga akan tetap terjaga. tak mempermasalahkan masalah masalah kecil, dan berusaha mengecilkan masalah besar. demikian. semoga bermanfaat.

Over-Love Pasutri Muda Vs Galauers

Over-Love Pasutri Muda Vs Galauers

Pernah gak nonton siaran F1 Road-Race di TV? Kalo pernah, pasti sobat gak asing dengan istilah over-lap.  Gak tahu???? Bener-bener deh!!!! Masa gak tahu? Hmm... sebagai konsekuensi kesalahan sobat yang  gak mau tahu istilah perbalapan, he he..saya kutuk sobat jadi teman travelernya Rossi !!! gak mau????? Kalo gitu jadi manajernya Pedrosa aja deh. Terima nasib ya :D . 

Itu lho sobat.... Over-lap itu istilah untuk mendefinisikan Racer yang kelebihan lintasan. Nah, sekarang kita gak akan bahas tentang lap-lap itu. Cz nanti mak marah, lapnya habis di bawa ke sini (*gak nyambung he he).  Kita ganti aja ap-nya jadi ove biar mantap, OK? Jadi tema kita kali ini adalah Over-LOVE. Lebih tepatnya: “ Efek Over-Love Pasutri Muda”. Ngeh kan?. Kenapa sih harus bahas kayak ginian? Penting ya?  Check it!

Ada sepasang suami istri yang baru sekitar satu minggu menikah, sebut saja A n B. Seperti pasangan muda pada umumnya, tentu saja mereka super bahagia. Setiap hari yang dilalui seperti madu,,manis dan nikmat. Apalagi mereka sangat memahami bahwa pernikahan adalah ibadah. Yang dulunya haram ketika masih sendiri, setelah menikah menjadi halal.  Apatah lagi yang  halal, pahalanya jadi double. Saking manisnya madu yang diminum, mereka kepikiran untuk berbagi manisnya madu ini pada orang-orang sekelilingnya (ceritanya pasutri ini baik hati).  Mulailah kabar bahagia disebar ke seluruh penjuru dunia.   Facebook,twitter, sampe blog mabuk  dihujani virus ini. Pokoknya apa aja deh dsebut. Tujuannya hanya satu: “lihatlah betapa bahagianya kami!!!!”.

Dalam keadaan berbeda, ada banyak shalihat yang umurnya sudah diujung tanduk, 29, 30, 35, 40, dst.... Yang sangat mendambakan hadirnya kebahagiaan seperti si A n B tsb. Tahun berganti tahun menanti, sang pujaan hati tak kunjung datang ke hati. Tak terhitung berapa undangan pernikahan aneka warna yang tertulis namanya disitu. Walaupun namanya hanya tertulis di kotak bagian bawah cover. Sepi hidup yang dirasa. Belum lagi harus menabahkan hati dengan pertanyaan yang sudah akrab di telinga saking seringnya : “Kapan undangannya???” Tapi begitulah adanya, karena menikah bukanlah kehendak sendiri, jadilah mereka masih menahan diri.

Di tempat lain, banyak shalihat yang juga masih sendiri. Bedanya, shalihat ini masih masuk kategori dewasa awal, 19-23 tahunan. Shalihat ini punya banyak kerja, sob. Selain sibuk ngampus, mereka juga organisatoris : mahasiswa kura-kura (kuliah rapat-kuliah rapat). Mereka sadar menuntut ilmu adalah salah satu kewajiban sebagai hamba yang beriman. Turut serta berbagi wawasan keagamaan juga menjadi salah satu perintah yang harus ditaati. Cita hidup mereka lurus-lurus saja: Berprestasi dalam akademik dan da’wah.

Nah, sekarang apa koneksi pasmud diatas dengan 2 jenis shalihat  ini??? Yups tentu saja ada. Bangets malah. Jika kita lihat sambil mikir dikit (banyak juga boleh), tentu saja kita dapati bahwa over love pasutri muda diatas sangat berpengaruh pada tingkat kegalauan 2 jenis shalihat ini. Kalau dikerenkan gini sob : there is an effect between new bridegroom’s over-love toward  single’s confusion (bisa dijadikan judul skripsi ni he he).  Shalihat pertama makin merana dan terpuruk. Apatah lagi jika pasutri over-love ini memiliki usia yang jauh dibawahnya. Iya kalau imannya kuat, kalau gak boleh jadi Robb kita dan taqdirNya yang menjadi sasaran. Na’udzubillah.  sementara shalihat kedua mulai goyah dalam cita hidupnya: mikirin nikah sedangkan diri belum tamat kuliah. Lobi-lobi sudah gencar dilakukan pada orang tua, tapi tetap juga  belum dapat SIM (baca: Surat Izin Menikah). Ya iyalah syaratnya aja gak bisa ditawar: harus tamat kuliah.  Sekali lagi iya kalau imannya kuat, kalau gak: jangan salahkan kalau VMJ diantara aktivis makin menjamur. Ini fakta or sekedar retorika???. Saya berani menjamin this is a fact!!!!. Silakan check sendiri kalo gak percaya.

Nah, tulisan diatas bukan sikap antipati penulis pada para pasmud ya. apalagi sampe antipati pada pernikahan (na’udzubillah, mengharamkan sunnah nabi). Cuma sedikit ngasih saran nih biar para pasmud gak over-act mengumbar kebahagiaan di depan umum. Rona bahagia di wajah kalian duhai pasmud sudah cukup memberikan kabar bahagia untuk para single dimuka bumi.  Alangkah bermanfaatnya coba kasih tips aja, biar para single dapat bekal yang lebih mumpuni dalam menyongsong hidup baru (cyaaatt....). Selain jadi pahala, tentu saja akan membuat para galauers di muka bumi ini berkurang. Walaupun seharusnya kita seharusnya tak jadi pengikut Andilau (Antara di Iman dan galau). Yuk sama sama doa anti galau: Allahumma inni a’udzubika minal hammi wal hazan, wa a’udzubika minal ‘ajzi wal kasal, wa a’udzubika minal jubni wal bukhl, wa a’udzubika min gholaabatid daini wa qohrir rijaal. Aamiiin. Thanks 4 reading.

Discourse Analysis Assignment_Ida Mazida

Fasting and Human Emotion

Tommy Dharmawan, Jakarta | Opinion | Tue, August 14 2012, 6:09 AM

A- A A+

Paper Edition | Page: 7

Every year, Muslims celebrate a whole month of fasting called Ramadhan. In this holy month, Muslims refrain from food, drink, sex and tobacco from dawn (subuh) until dusk (maghrib). Every adult Muslim must undertake this ritual as a religious obligation, except for the sick; women who are menstruating, pregnant or breast-feeding; and the elderly.

Fasting is not only about shifting the pattern of intake from the daytime to the hours of darkness; every Muslim has to control their emotions in Ramadhan to get through the fast. However, it is very hard to cope with stress and to control our emotions when our stomachs are empty. Humans are exposed to many stresses. The stress in turn is a major risk factor for the development of physical and psychological illnesses. Therapy for stress disorders is focused on coping strategies. This hypothesis leads to the idea that the severity of stress is not solely due to the stress itself, but it largely depends on the way of evaluating and coping with the stress.  One effective method of coping with stress is through religion — a behavioral-cognitive method to overcome tension and physical and psychological discomfort.

Ramadhan fasting can influence the psychological status of Muslims. Different studies regarding the effect of fasting on physical and psychological status have been performed. One review said that coping with stress was largely dependent on religion. As Muslims pay more attention to their religious tasks during Ramadhan, it is believed that their physical and psychological status can be affected positively during the holy month.  M. Kazemi from Iran conducted a research on relationship between fasting and emotions in 2004. He studied the effect of Ramadhan fasting on the psychological health and depression in university students. Three-hundred-sixty-one students were randomly selected and their demographic information was collected. The data were collected on two different occasions, 10 days before and 10 days after Ramadhan. The results said that the psychological health of participants before Ramadhan increased and their depression decreased after Ramadhan. The differences were statistically significant. The conclusion of the researcher was that Ramadhan fasting can be an important factor for improving mental health and for eliminating of depression. Another study on the relationship between fasting and self esteem was conducted by Javanbakht in 2007. This study was carried out to clarify the effects of Ramadhan fasting on self-esteem and mental health. This descriptive-comparative study surveyed 60 apparently healthy medical students (38 female and 22 male) who decided to fast during Ramadhan in 2007. The students in the sample completed the demographic and Cooper-Smith self-esteem and Symptom Checklist-90-Revised (SCL-90-R) questionnaires at the beginning of Ramadhan and after at least 21 days of fasting. The answers were compared with those from the beginning of Ramadhan. Students’ self-esteem increased after 21 days of fasting. Some dimensions of human emotion were also significantly diminished, such as depression, anxiety, obsession, interpersonal sensitivity, phobias, hostility and paranoid thinking. The conclusion was that Ramadhan fasting improves human self-esteem and mental health. Michaelsen from the Kliniken Essen Mitte, Germany, stated that short-term fasting leads to mood enhancement and emotional harmonization. Michaelsen investigated psychosocial well-being and the neuroendocrine response, assessed by nightly urinary excretion of cortisol and catecholamines hormones in 28 inpatients with chronic pain syndromes during and after a one-week modified fast. Mood and well-being increased non-significantly in both groups. The results show fasting was well tolerated, and regarded as beneficial by most of the patients. Another study that shows the benefit of fasting on human emotion was conducted by Goldhamer in 2004. It was found that fasting greatly reduced the length of time addicts of nicotine, caffeine, cocaine and alcohol suffered withdrawal symptoms. Some people only think that the benefit of fasting is to decrease weight. But according to research by Salloum, the greatest benefit of fasting goes beyond decreasing weight, increasing relaxation and saving money.

According to Salloum, the greatest benefit of fasting is the satisfaction in improving one’s health. From the stand point of biology, it is believed that cortisol rises as an adaptation phenomenon to control emaciation in fasting people. On the other hand, cortisol can also be a stress hormone which allows for physical and psychological adaptation with stress. Besides that, plasma level of beta-endorphin rises in fasting people. High levels of endogenous opioids could decrease the desire and crave for abusive substances such as methamphetamine.

Although most of the research showed an improvement of emotional control after fasting, the Minnesota Starvation Experiment study in 1945 stated a different point of view. It stated that prolonged semi-starvation produces significant increases in depression, hysteria and hypochondriasis as measured using the Minnesota Multiphasic Personality Inventory.

Most of the subjects experienced periods of severe emotional distress, depression, social withdrawal and isolation. The participants reported a decline in concentration, comprehension and judgment capabilities, although the standardized tests administered showed no actual signs of diminished capacity. Finally, Ramadhan fasting can give us many advantages, not only to our physical health but also to our psychological health. We can reshape and rebalance our body and emotional health in this holy month. Happy Ramadhan fasting!

The writer, a medical doctor, lives in Jakarta.

http://www.thejakartapost.com/news/2012/08/14/fasting-and-human-emotion.html

Analysis of The Article

(Fasting and Human Emotion)

Islam is religion which have the greatest follower in the world. So that,  many people from different education background interest to research anything about religious services in Islam: pray, fast, give, pilgrimate to mecca, etc.  One of  the issue that most spoken is fast.  We often hear about function of fast maybe.  In this article, we will analyze it.

            After reading as whole, I decide this article is enjoyable. Why could I say like that, because this article not only scientific article , but also religious article. Of course, from the title and I think also as topic: Fasting and Human Emotion, we can know it directly. In the first paragraph, the writer remind us about people who don’t have obligation to undertake this ritual. But it is just overview, there is no in-depth explanation. This article consists of six paragraphs. Generally, the article’s thesis is located on the last paragraph: “Ramadhan can give us many advantages, not only to our physical health but also to our psychological health.”. Because of there are six paragraphs, there are also six main ideas. For first paragraph: Every year, Muslims celebrate a whole month of fasting called Ramadhan. Second paragraph: Fasting is not only about shifting the pattern of intake from the daytime to the hours of darkness; every Muslim has to control their emotions in Ramadhan to get through the fast. Third paragraph: Ramadhan fasting can influence the psychological status of Muslims. Fourth paragraph: the greatest benefit of fasting is the satisfaction in improving one’s health. Fifth Paragraph: prolonged semi-starvation produces significant increases in depression, hysteria and hypochondriasis as measured using the Minnesota Multiphasic Personality Inventory. And sixth paragraph: Ramadhan fasting can give us many advantages, not only to our physical health but also to our psychological health. From the topic and main ideas above, I think that this article is important, because explain other side of fasting: influence to our emotion. This is overview of this article.

            Now, we go to the context. The article written by Tommy Dharmawan , a medical doctor who lives in Jakarta.  This is printed in Opinion column  of  The Jakarta Post, a  national daily newspaper in English. Opinion column is daily professional publication for people in a particular field. This article is printed about two months ago, on 14th August 2012. But, although this is old, the topic is update because every year always be spoken by many people. This article is not difficult to  be understood. Just little of science terms are used, and they can be understood by know the meaning context.

For the audience, as i have explained above, there are little technical terms are used. For example: hypochondriasis. This term is not important to be explained, because the reader just know enough that this terms is one of the other result of fasting. There are some references relate to this article, book and  research. If the reader want to know more, can search the references. So, from the information above, I feel I am part of target audience. Not only because of this is public newspaper, but also because of I am muslim and the article is readable.

The article organized in a way that is specific field, just speak about fasting and human emotion. In writing this article, the writer is not using his argument, but he also take some opinions and reseachs from the experts. The writer develop the written by describing what is true definition of fasting, what is the relation with the emotion, etc. In addition, the writer also take the research that not support his argument, but the writer give argument back to make his argument is true : fasting can make the emotion easy to be controlled.

            This article is not new research,  just summarize of several previous researchs. Then, the writer developes and makes it more easy to be understood. Because of the writer is medical doctor (the writer not mention he is muslim or not), the reader will more trust him. So that, the reader want to know about what is the function oaf fasting to the human emotion  and the writer’s expectation to make the reader know more about advantages of fasting for human emotion can be reached. So after the readers know and  belive it, they will be spirit and sincere to fast.

Texture of The Text

References

      Anaphoric references

Ø  Every year, Muslims celebrate a whole month of fasting called Ramadhan. In this holy month, ... (1st paragraph)

Ø  Fasting is not only about shifting the pattern of intake from the daytime to the hours of darkness; every Muslim.... . This hypothesis leads to the idea.. (2nd paragraph)

Ø  As Muslims pay more attention to their religious tasks during Ramadhan, it is believed that their physical and psychological status can be affected positively during the holy month (3rd paragraph)

Ø  M. Kazemi from Iran conducted a research on relationship between fasting and emotions in 2004. He studied the effect of Ramadhan fasting... (3rd paragraph)

Ø  Another study on the relationship between fasting and self esteem was conducted by Javanbakht in 2007. This study was carried out to clarify the effects of Ramadhan fasting on self-esteem and mental health. This descriptive-comparative study surveyed 60 apparently healthy medical students (38 female and 22 male) who decided to fast during Ramadhan in 2007. (3rd paragraph)

Ø  Although most of the research showed an improvement of emotional control after fasting, the Minnesota Starvation Experiment study in 1945 stated a different point of view. It stated that prolonged semi-starvation..... (5th paragraph)

      Cataphoric References

Ø  One effective method of coping with stress is through religion — a behavioral-cognitive method to overcome tension and physical and psychological discomfort. ( 2nd paragraph)

Ø  Although most of the research showed an improvement of emotional control after fasting, the Minnesota Starvation Experiment study in 1945 stated a different point of view. It stated that prolonged semi-starvation produces significant increases in depression, hysteria and hypochondriasis as measured using the Minnesota Multiphasic Personality Inventory.  (5th paragraph)

      Exophoric References

Ø  Hypochondriasis (5th paragraph)

Ellipsis and Subtitution

      Ellipsis

Ø  The stress in turn is a major risk factor for the development of physical and psychological illnesses. (2nd paragraph)

Ø  —a behavioral-cognitive method to overcome tension and physical and psychological discomfort. (2nd paragraph)

Conjunction

Ø  except for the sick; women who are menstruating, pregnant or breast-feeding; and the elderly. (1st paragraph)

Ø  every Muslim has to control their emotions in Ramadhan to get through the fast. However, it is very hard to cope with stress and to control our emotions when our stomachs are empty. (2nd paragraph)

Ø  This hypothesis leads to the idea that the severity of stress is not solely due to the stress itself, but it largely depends on the way of evaluating and coping with the stress. (2nd paragraph)

Ø  One effective method of coping with stress is through religion — a behavioral-cognitive method to overcome tension and physical and psychological discomfort. (2nd paragraph)

Ø  M. Kazemi from Iran conducted a research on relationship between fasting and emotions in 2004. (3rd paragraph)

Ø  He studied the effect of Ramadhan fasting on the psychological health and depression in university students. (3rd paragraph)

Ø  Three-hundred-sixty-one students were randomly selected and their demographic information was collected. The data were collected on two different occasions, 10 days before and 10 days after Ramadhan. (3rd paragraph)

Ø  The results said that the psychological health of participants before Ramadhan increased and their depression decreased after Ramadhan. (3rd paragraph)

Ø  The conclusion of the researcher was that Ramadhan fasting can be an important factor for improving mental health and for eliminating of depression. (3rd paragraph)

Ø  Another study on the relationship between fasting and self esteem was conducted by Javanbakht in 2007. (3rd paragraph)

Ø  This study was carried out to clarify the effects of Ramadhan fasting on self-esteem and mental health. (3rd paragraph)

Ø  This descriptive-comparative study surveyed 60 apparently healthy medical students (38 female and 22 male) who decided to fast during Ramadhan in 2007. (3rd paragraph)

Ø  The students in the sample completed the demographic and Cooper-Smith self-esteem and Symptom Checklist-90-Revised (SCL-90-R) questionnaires at the beginning of Ramadhan and after at least 21 days of fasting. (3rd paragraph)

Ø  Some dimensions of human emotion were also significantly diminished, such as depression, anxiety, obsession, interpersonal sensitivity, phobias, hostility and paranoid thinking. (3rd paragraph)

Ø  The conclusion was that Ramadhan fasting improves human self-esteem and mental health. Michaelsen from the Kliniken Essen Mitte, Germany, stated that short-term fasting leads to mood enhancement and emotional harmonization. (3rd paragraph)

Ø  Michaelsen investigated psychosocial well-being and the neuroendocrine response, assessed by nightly urinary excretion of cortisol and catecholamines hormones in 28 inpatients with chronic pain syndromes during and after a one-week modified fast. (3rd paragraph)

Ø  Mood and well-being increased non-significantly in both groups. The results show fasting was well tolerated, and regarded as beneficial by most of the patients. It was found that fasting greatly reduced the length of time addicts of nicotine, caffeine, cocaine and alcohol suffered withdrawal symptoms. (3rd paragraph)

Ø  But according to research by Salloum, the greatest benefit of fasting goes beyond decreasing weight, increasing relaxation and saving money. (3rd paragraph)

Ø  On the other hand, cortisol can also be a stress hormone which allows for physical and psychological adaptation with stress. (4th paragraph)

Ø  Besides that, plasma level of beta-endorphin rises in fasting people. High levels of endogenous opioids could decrease the desire and crave for abusive substances such as methamphetamine. (4th paragraph)

Ø  Although most of the research showed an improvement of emotional control after fasting, the Minnesota Starvation Experiment study in 1945 stated a different point of view. (5th paragraph)

Ø  It stated that prolonged semi-starvation produces significant increases in depression, hysteria and hypochondriasis as measured using the Minnesota Multiphasic Personality Inventory. (5th paragraph)

Ø  Most of the subjects experienced periods of severe emotional distress, depression, social withdrawal and isolation. The participants reported a decline in concentration, comprehension and judgment capabilities, although the standardized tests administered showed no actual signs of diminished capacity. (6th paragraph)

Ø  Finally, Ramadhan fasting can give us many advantages, not only to our physical health but also to our psychological health. (6th paragraph)

Ø  We can reshape and rebalance our body and emotional health in this holy month. (6th paragraph)

Lexical Cohesion

      Reiteration

Ø  Some dimensions of human emotion were also significantly diminished, such as depression, anxiety, obsession, interpersonal sensitivity, phobias, hostility and paranoid thinking. (3rd paragraph)