Membangun Keluarga Pejuang

 

By :Amalia Fauziah

Membangun Karakter dari Keluarga

Pembangunan karakter merupakan tugas dari generasi ke generasi karena membangun karakter berarti membangun seseorang dari dasar dirinya. Bisa dikatakan bahwa membangun karakter layaknya membangun seseorang dari benih awal. Tidak mungkin terjadi ala sulap yang bimsalabim, memerlukan waktu yang panjang dan penuh kegigihan. Megawangi (2004) mengatakan bahwa kata karakter berasal dari kata Yunani, charassein yang berarti mengukir sehingga terbentuk sebuah pola. Sementara itu Wynne mengatakan bahwa terdapat dua pengertian tentang karakter. Pertama adalah menunjukkan bagaimana seseorang bertingkah laku. Sebagai contoh apabila seseorang berperilaku tidak jujur, kejam, atau rakus maka, orang tersebut memanifestasikan karakter jelek. Sebaliknya apabila seseorang berperilaku jujur, suka menolong maka, orang tersebut memanifestasikan karakter mulia. Kedua, istilah karakter erat kaitannya dengan ”personality”. Seseorang bisa dikatakan sebagai orang yang memiliki karakter baik atau buruk sesuai dengan kepribadian yang ditampilkannya (Desiningrum, 2011).

Keluarga merupakan mikrosistem pertama seorang manusia. Lingkungan yang berinteraksi pertama kali sehingga tentu saja kondisi yang pertama kali mempengaruhi manusia dan membentuk karakter dasarnya. Karakter yang muncul dari keluarga akan membentuk pribadi. Pribadi-pribadi yang hebat akan membangun karakter negara yang hebat dan tentunya menjadikan negara yang hebat. Individu dalam mikrosistem akan mempengaruhi makrosistemnya.

 “Mengapa keluarga dapat dikatakan sebagai batu pertama untuk membangun Negara?,” demikian Husain Muhammad Yusuf (1992) mengawali pembahasan tentang posisi keluarga dalam negara. Sebab, sejauh mana keluarga dalam suatu negara memiliki kekuatan dan ditegakkan pada landasan nilai, maka sejauh itu pula negara tersebut memiliki kemuliaan dan gambaran moralitas dalam masyarakatnya (Takariawan, 2000).

Tak pelak bahwa nilai yang ditanamkan keluarga pada individu mempengaruhi secara signifikan karakter dirinya dan menjadi gambaran umum moralitas masyarakat dalam sebuah negara. Nilai dalam keluarga adalah sampel nilai dalam sebuah masyarakat.

Sakinah, Mawaddah, Warahmah

Menjadi keluarga yang sakinah, mawaddah, warahmah adalah dambaan setiap keluarga. Menjadi ucapan dan doa yang sangat lazim dikatakan ketika terdapat sebuah pernikahan. Sakinah, mawaddah, warahmah menjadi sebuah goal setting keluarga. Keluarga dikatakan sukses dan mampu membentuk karakter individu didalamnya ketika keluarga tersebut mencapai goalnya sebagai keluarga sakinah, mawaddah, warahmah. Konyol kiranya ketika doa diucapkan tanpa memahami doa macam apa itu.

Sakinah diambil dari Bahasa Arab yang terdiri dari hruf sin, kaf, dan nun yang mengandung makna ketenangan. Sakinah bukan sekadar apa yang terlihat pada ketenangan lahir melainkan juga ketenangan batin akibat menyatunya pemahaman dan kesucian hati. Mawaddah adalah kelapangan dada dan kekosongan jiwa dari kehendak buruk. Keluarga dengan mawaddah tidak akan rela anggota keluarganya mendapatkan keburukan. Warahmah merupakan rasa sayang yang merupakan bentuk dari kesetiaan dan kebahagiaan.

Dengan demikian, keluarga yang sakinah, mawaddah, warahmah adalah keluarga yang tenang, saling melindungi dari keburukan, dan penuh rasa sayang. Bisa disebut juga sebagai keluarga ayem tentrem karto raharjo. Keluarga yang tenang, saling memahami, menghargai, dan penuh rasa sayang.

Bolehlah kiranya mengambil sebuah contoh keluarga. Keluarga beda agama yang saling menghargai, saling menyayangi, saling melindungi dari keburukan, dan tenang dari konflik. Sangat tidak sesuai dengan syariat ketika keluarga tersebut dikatakan keluarga Islam. Akan tetapi benar jika keluarga tersebut disebut sebagai keluarga yang sakinah, mawaddah, warahmah karena semua komponennya tercermin dalam keluarga tersebut.

Jika disimpulkan secara sederhana, keluarga yang mengamankan diri dari konflik, baik konflik teknis hingga konflik ideologis, memiliki potensi tinggi untuk menjadi keluarga yang sakinah, mawaddah, warahmah tetapi tidak menjadi keluarga Islam. Ini berarti menjadi keluarga sakinah, mawaddah, warahmah tidak sama dengan menjadi keluarga Islam. Bagaimana mungkin sebuah keluarga mampu membangun karakter Islam ketika keluarga tersebut tidak bisa dikatakan sebagai keluarga Islam.

Peran Keluarga Islam, Peran Keluarga Pejuang

Menjadi keluarga Islam memiliki beberapa konsekuensi. Layaknya menjadi seorang muslim yang harus mengilahkan Allah semata dalam semua aktivitasnya, menjadi keluarga Islam memiliki konsekuensi yang sama. Takariawan (2000) menyebutkan terdapat sepuluh konsekuensi yang menjadi landasan tegaknya keluarga Islam, yakni:

1.    Didirikan di Atas Landasan Ibadah

Keluarga Islam harus didirikan dalam rangka beribadah kepada Allah SWT. Artinya sejak pendirian awal keluarga (pemilihan pasangan) landasan yang digunakan haruslah benar karena kebaikan agamanya, bukan jarena rupa, harta, atau keturunan.

"Aku tidak menciptakan jin dan manusia melainkan agar mereka beribadah kepadaKu." (Ad-Dzariyat : 56)

Ketundukan sejak langkah-langkah awal membangun keluarga menjadi dasar dan pemacu untuk tetap tunduk dalam langkah-langkah selanjutnya sehingga ketika terjadi permasalahan dalam keluarga akan mudah terselesaikan karena landasan utamanya adalah peraturan Allah dan rasulNya.

2.    Terjadi Internalisasi Nilai-Nilai Islam secara Kaffah

Internalisasi nilai Islam secara kaffah (menyeluruh) harus terjadi dalam diri setiap anggota keluarga sehingga keluarga senantiasa menjaga komitmennya terhadap adab-adab Islam. Ini merupakan peran keluarga sebagai benteng terkuat dan filter terbaik dari lingkungan yang semakin menantang.

"Hai orang-orang yang beriman, masuklah kamu ke dalam Islam keseluruhan, dan janganlah kamu turuti langkah-langkah setan. Sesungguhnya Setan itu musuh yang nyata bagimu." (Al-Baqarah : 208)

Oleh karena itu keluarga haruslah memiliki sarana pendidikan yang memadai agar proses belajar, menyerap nilai dan ilmu, sampai akhirnya mengaplikasikannya dalam kehidupan sehari-hari. Internalisasi Islam yang terus menerus, bertahap dan berkesinambungan hingga karakter Islam dapat ditegakkan.

3.    Terdapat Qudwah yang Nyata

Diperlukan keteladanan (qudwah) yang nyata dari sekumpulan adab Islam yang hendak diterapkan. Orang tua memiliki posisi dan peran penting dalam hal ini. Sebelum memerintahkan, orang tua harus memberikan keteladanan sebagai pendidikan awal.

“Wahai orang-orang yang beriman, kenapakah kamu mengatakan sesuatu yang tidak kamu kerjakan? Amat besar kebencian di sisi Allah bahwa kamu mengatakan apa-apa yang tidak kamu kerjakan” QS. As-Shaff:2 – 3

Keteladanan sangat diperlukan karena proses interaksi anak-anak dengan orang tuanya amat dekat. Kondisi praktis akan nampak lebih nyata sehingga ia akan belajar secara jelas dan terinternalisasi dengan baik.

4.    Penempatan Posisi Masing-Masing Anggota Keluarga Harus Sesuai dengan Syariat

Posisi dan peran anggota keluarga dalam keluarga yang jelas dan saling menghargai menjadi titik poin yang penting. Iri dan saling tidak menghargai adalah titik poin konflik yang berpotensi menjadi besar.

"Dan janganlah kamu iri hati terhadap karunia yang telah dilebihkan Allah kepada sebagian kamu atas sebagian yang lain. Karena bagi laki-laki ada bagian dari apa yang mereka usahakan, dan bagi perempuan (pun) ada bagian dari apa yang mereka usahakan. Mohonlah kepada Allah sebagian dari karuniaNya,. Sungguh Allah Maha Mengetahui segala sesuatu." (Q.S. An-Nisa : 32)
Pemahaman mengenai peran masing-masing anggota keluarga menjadi penting. Tidak saling menuntut dan menyalahkan tetapi saling menghargai dan menyemangati untuk mampu berperan sesuai peran yang dimiliki 

5.    Terbiasa Tolong-Menolong dalam Menegakkan Adab-Adab Islam

"Dan tolong-menolonglah kamu dalam mengerjakan kebajikan dan takwa, dan jangan tolong-menolong dalam berbuat dosa dan permusuhan. bertakwalah kepada Allah, sungguh Allah sangat berat siksaNya." (Q.S. Al-Maidah : 2)

Membentuk keluarga yang baik tentu membutuhkan kerjasama antara anggota keluarga. Kesatuan minat, aktivitas, dan lingkungan yang mendukung akan memudahkan dalam pengaplikasian karakter Islam.

6.    Rumah Harus Kondusif bagi Terlaksananya Peraturan Islam

Bangunan rumah yang sesuai dengan kebutuhan dan syariat Islam akan sangat membantu terlaksananya peraturan Islam. Adanya ruang khusus untuk orang tua, ruang khusus anak perempuan dan anak laki-laki. Lingkungan rumah akan mempengaruhi penegakkan aturan dan nilai dalam keluarga.

7.    Tercukupinya Kebutuhan Materi secara Wajar

      "Dan carilah (pahala) negeru akhirat dengan apa yang telah dianugerahkan Allah kepadamu, tetapi janganlah kamu lupakan bagianmu di dunia dan berbuat baiklah kepada orang lain sebagaimana Allah telah berbuat baik kepadamu, dan janganlah kamu berbuat kerusakan di bumi. Sungguh, Allah tidak menyukai orang yang berbuat kerusakan." (Q.S. Al-Qasas : 77) 

Materi, meskipun tidak menjadi tujuan keluarga Islam dan menjadi dasar terbentuknya kelarga, akan tetap mampu menggoyahkan landasannya. Materi yang tidak tercukupi akan memunculkan konflik tersendiri dan mengganggu terbangunnya karakter Islam.

8.    Menghindari Hal-Hal yang Tidak Sesuai dengan Semangat Islam

Keluarga Islam seharusnya terhindar dari kemusyrikan ataupun benda-benda yang berhubungan dengan hal tersebut. Benda keramat atau hal sejenisnya harus dijauhkan dari keluarga.

9.    Berperan dalam Pembinaan Masyarakat

     "Serulah (manusia) kepada jalan Tuhanmu dengan hikmah dan pengajaran yang baik, dan berdebatlah dengan mereka dengan cara yang baik. Sesungguhnya Tuhanmu, Dialah yang lebih mengetahui siapa yang sesat dari jalanNya dan Dialah yang lebih mengetahui siapa yang mendapat petunjuk." (Q.S. An-Nahl : 125)

      Keluarga Islam berarti keluarga yang mampu memberikan kontribusi terhadap masyarakatnya sehingga karakter Islam tidak hanya terbentuk dalam keluarga tetapi meluas pada masyarakat. keberadaan keluarga Islam mampu membina dan saling meningkatkan kemampuan diri.

10.  Terbentengi dari Pengaruh Lingkungan yang Buruk

Ketika keluarga tidak mampu membina masyarakatnya, yang perlu diwaspadai kemudian adalah membentengi diri dari lingkungan yang buruk. Tidak terwarnai oleh keburukan tetapi mewarnai keburukan dengan kebaikan.

Berjuang adalah Karakter Islam

Keluarga sakinah, mawaddah, warahmah adalah keluarga yang kehidupannya tenang, saling menjaga dari keburukan, dan saling menyayangi sedangkan keluarga Islam adalah keluarga yang berlandaskan atas Islam dan memberikan kontribusi pada masyarakat. Perbedaan jenis keluarga ini tampak nyata ketika muncul sebuah konflik. Keluarga yang memprioritaskan ketenangan akan menjadikan ketenangan sebagai dasar pengambilan keputusan dan cenderung tidak berani membuat konfrontasi. Keluarga Islam akan menyelesaikan konflik bahkan konfrontasi ketika konflik yang muncul menyalahi syariat Islam.

Keluarga yang berani melakukan konfrontasi dan tidak hanya berdasar pada kedamaian inilah disebut Keluarga Pejuang. Keluarga pejuang berarti keluarga yang individu didalamnya berjuang untuk menegakkan syariat Islam sehingga goal setting keluarga bukanlah menjadi keluarga yang sakinah, mawaddah, warahmah melainkan menjadi keluarga yang paling bermanfaat bagi masyarakat, anfa’uhum naas yanfa’uhum linnaas.

Ketika kondisi keluarga tidak dapat berada dalam kondisi yang stabil dan normal, individu dalam keluarga dapat memahami hal tersebut dan menyempurnakan peran yang ditinggalkan. Keluarga Fatimah dan Ali bin Abi Thalib misalnya. Ketidakmampuan Ali untuk mencukupi kebutuhan materi keluarga akibat berdakwah dipahami oleh Fatimah sehingga beliau lah yang berusaha memenuhinya. Hasan dan Husain yang tidak tercukupi kebutuhan dasar mampu memahami kondisi orang tuanya karena semua itu perjuangan akan dakwah.

Keluarga pejuang mampu memahami keterbatasan anggota keluarga dalam memahami perannya karena adanya tugas-tugas dakwah, kewajiban-kewajiban yang bertujuan dalam membesarkan Islam meskipun konsekuensinya mengorbankan perannya dalam keluarga. Mindset keluarga pejuang akan memahami hal tersebut, bukannya menjatuhkan melainkan justru menyemangati agar semakin giat berdakwah.

Goal setting keluarga pejuang yang berorientasi pada Islam dan Allah inilah karakter Islam. Kewajiban utama umat Islam untuk beribadah, perintah untuk menyeru pada kebaikan, dan fastabiqul khairat (berlomba-lomba dalam kebaikan) menjadi nilai yang terinternalisasi dalam keluarga karena karakter Islam adalah karakter yang berjuang dan rela berkorban.
"Sesungguhnya Allah membeli dari orang-orang mukmin, baik diri maupun harta mereka dengan memberikan surga untuk mereka. Mereka berperang di jalan Allah; sehingga mereka membunuh atau terbunuh, (sebagai) janji yang benat dari Allah di dalam Taurat, Injil, dan Al-Quran. Dan siapakah yang lebih menepati janjinya selain Allah? Maka bergembiralah dengan jual beli yang telah kamu lakukan itu, dan demikianlah itulah kemenangan yang agung. (Q.S. At-Taubah : 111) 
Karakter Islam adalah karakter yang rela mengorbankan apapun untuk Allah yaitu berjuang. Sehingga keluarga Islam adalah keluarhga yang menginternalisasikan nilai perjuangan. Keluarga Pejuang.

Membangun Keluarga Pejuang

Pembangunan keluarga pejuang layaknya membangun keluarga dan nilai-nilainya. Contoh adalah hal paling utama. Ketika orang tua mencontohkan maka nilai untuk berjuang akan dapat terinternalisasi dengan baik dan menjadi karakter perjuangan yang tinggi.

Keluarga Islam bukanlah keluarga yang sekadar menjadikan keluarganya nyaman, tenang, dan tentram di dunia saja melainkan keluarga yang membawa anggotanya untuk menyongsong akhirat. Menyemangati untuk berbuat kebaikan, memilih untuk terus jujur diantara godaan korupsi, menerima nilai ulangan buruk daripada mencontek adalah bentuk bahwa keluarga tersebut membentuk keluarganya menjadi keluarga pejuang.

Didalam keluarga pejuang memang haruslah sakinah, mawaddah, warahmah hanya saja hal tersebut bukanlah goal setting dalam keluarga. Sakinah, mawaddah, warahmah adalah kondisi yang muncul karena setiap anggota keluarga saling menghargai dan menyemangati untuk berjuang. Inilah yang memunculkan karakter pejuang, karakter bangsa yang cinta berjuang dan berani berkorban.

Referensi:

Desiningrum, Dinie Ratri. (2011), Pembentukan Karakter dan Subjective Well Being ditinjau dari Penanaman Nilai-nilai Islami dalam Pendidikan Anak dan Remaja, dalam Proceeding Seminar Pendidikan Karakter UNISSULA, Semarang, 18 Mei 2011.

Fahrurozi. 2008. Sakinah mawaddah warahmah. Dalam http://fahrurozi.wordpress.com/2008/04/20/sakinah-mawaddah-wa-rahmah/

Takariawan, Cahyadi. 2000. Pernik-Pernik Rumah Tangga Islami: Tatanan dan Peranannya dalam Kehidupan Masyarakat. Solo: Era Intermedia.

The Role of Religious Coping

On Earthquake Victims in Indonesia

Presenting on The Asian Conference for Ethic, Religion and Philosophy (ACERP 2011)

March 20-22, 2011 in Osaka, Japan

Philosophy and Religion Topic
By : Haening (UGM) Imam Faisal (Undip), Nisa (UGM), Wulan Rigastutu (UGM)

I.              Indonesia Geographical Condition and Brief History Indonesian Earthquake

Indonesia is located in Southeast Asia, situated between the Pasific and Indian ocean and lies between the continents of Asia and Australia. Indonesia is an archipelago country with approximately more than 16.000 islands scattered around the equatorial line. Five islands among them are the largest, namely Sumatera, Kalimantan, Java, Sulawesi and Irian (Nurhafizah, 2006). Indonesia is the world’s largest archipelagic state. These islands of irregular shape and location because Indonesia is standing on four tectonic plates that still continue to shift. Three of them are megatriple junction (huge tectonic plates), they are Indo-Australia plate, Eurasia plate and Pasific plate, and the rest of them is the Philippine plate.

Megatriple junction is in the subduction form. Australian plate moving northward with speed 7.5 cm / year, subduct below the Eurasian plate which is relatively constant. Pacific Plate is moving westward at 9.0 cm / year and subduct down Eurasian, Philippine and Australian plates. And the Philippine plate with a speed of 7.5 cm / year subduct under the Eurasian plate (Nurhafizah, 2006).

Around the location of the meeting of this plate, the collision energy collected until a layer of earth can not hold more energy, thus releasing energy and then earthquake happened (Nurhafizah, 2006).  This release may cause various effects on human such as tsunami, damage to the building, volcanic eruptions, etc.

Geographically,. Indonesia is a susceptible country to the occurance of natural disaster, especially earthquake. If we have seen the picture below, we might observe that the four plates exactly meeting in east Indonesia which according to the data constitute territory with more regular experiencing earthquake with magnitude above 5 (BMKG, 2011).

Picture 1. Tectonic plates underneath Indonesia are in subduction form

 BMKG report that Indonesia experience earthquakes everyday in various territory with magnitude above 5. Although they are not give any effect yet, but this is quite describe that everywhere in Indonesia has potential to the occurance of larger earthquake. BMKG notes 60 earthquakes happen with magnitude above 5 over November 2010 to January 2011 period (BMKG, 2011). It can be understand why Maplecroft, an England organization who analyse global risk, put Indonesia on the second placed after Bangladesh as the nations most at risk from extreme weather and geophysical events according to a new study ranking 229 countries on their vulnerability to natural disasters (Maplecroft, 2010).

On 2004 Desember 26^th, an earthquake and tsunami happened in Indonesia. With magnitude 9.1, and this earthquake has been placed by US Geological Survey as the third largest earthquake in the world since 1900 (updated 2010 march 29^th) (USGS, 2010) . This earthquake had the longest duration of faulting ever observed, between 8.3 and 10 minutes.

Picture 2. Aceh (Sumatra, Indonesia) is the nearest to epicenter on eartquake 2004 Desember 26

In total, 227,898 people were killed or were missing and presumed dead and about 1.7 million people were displaced by the earthquake and subsequent tsunami in 14 countries in South Asia and East Africa. The earthquake was felt at Banda Aceh, at Meulaboh and at Medan, Sumatra and in parts of Bangladesh, India, Malaysia, Maldives, Myanmar, Singapore, Sri Lanka and Thailand (USGS, 2011).  This is the biggest earthquake in Indonesia and this earthquake triggers subsequent regular earthquake.

On 2005 March 28^th, an earthquake was occured at Nias Island. USGS notice this earthquake as the 8th largest earthquake in the world since 1900. USGS recorded this earthquake with magnitude 8.6. At least 1000 people killed, 300 injured and 300 buildings destroyed on Nias; 100 people killed, many injured and several buildings damaged on Simeulue; 200 people killed in Kepulauan Banyak; 3 people killed, 40 injured and some damage in the Meulaboh area, Sumatra (USGS, 2010).

On 2006 May 26^th, an earthquake was occured in Yogyakarta with magnitude 6.3. At least 5,749 people were killed, 38,568 were injured and as many as 600,000 people were displaced in the Bantul-Yogyakarta area. More than 127,000 houses were destroyed and an additional 451,000 were damaged in the area, with the total loss estimated at approximately 3.1 billion US dollars. Felt at Bantul and Klaten, at Sleman and Yogyakarta, at Surakarta, at Salatiga and Blitar and at Surabaya. Felt in much of Java. Also felt at Denpasar, Bali (USGS, 2010).

On the same year, an earthquake has happened again on July 17^th with magnitude 7.7 in Tasikmalaya subsequent with tsunami with a wave height of at least 1.8 m occurred at Pangandaran. Tsunamis has also observed in Cilacap, Kebumen and Tasikmalaya. Four-hundred and three people killed, 452 injured and 26 missing in Ciamis; 62 people killed, 48 injured and 13 missing in Tasikmalaya; 2 people killed and 2 injured in Garut; 151 people killed, 8 injured and 73 missing in Cilacap; 14 people killed, 30 injured and 52 missing in Kebumen; 2 people killed in Banyumas; 3 people killed in Gunung Kidul; 3 people injured in Bantul. At least 1,430 buildings damaged or destroyed, 111 slightly damaged, 1,176 boats destroyed and many roads damaged or destroyed in West Java. At least 83 buildings damaged and 698 boats damaged or destroyed in Middle Java. Power outages occurred and telephone lines damaged. Felt at Bandung, Jakarta, Pangandaran and Tasikmalaya; at Cianjur; at Karangkates, Sawahan and Yogyakarta. Also felt at Bantul, Banyumas, Ciamis, Cilacap, Garut, Kebumen, Sukabumi and Surabaya (USGS, 2010).

On 2009 September 30^th, an earthquake has occured in Padang, West Sumatra with magnitude 7.6. At least 1100 people were killed, 2181 were injured and thousands are still unaccounted for in the Padang area. More than 2650 buildings have been damaged in the area and landslides have disrupted power and communications. Felt at Padang. Widely felt throughout Sumatra and Java, Indonesia, Malaysia, Singapore and Thailand. A small local tsunami with wave heights of 27 centimeters (amplitude measured relative to normal sea level) was generated (USGS, 2010).

And an earthquake has just happened recently on 2010 October 25^th in Kepulauan Mentawai with magnitude 7.7. At least 340 people killed and 330 missing from the earthquake and tsunami with maximum height of 7 meters. Felt at Bukittinggi and Padang, Sumatra. Also felt at Bengkulu. Felt in Singapore. Felt at Bangkok, Thailand (USGS, 2010).

From those descriptions, we may conclude that almost every year Indonesia experiencing huge earthquake with various amount of victims, missing person and destruction. This is caused by tectonic formation under Indonesia that those of them are on subduction form. They are recorded as the plates that are still actively shift. So Indonesia, indeed, the country with high risk to the occurance of natural disaster, particularly earthquake.

II.              Psychological Impact to The Survivors

Within disaster, the impact will follow it. There are so many recovery process that must be doing to turn condition back into normal including physical condition, psychological condition, economic condition, infrastucture condition, etc. Actually psychological assisstance is one of the most important assisstance, but it is neglected. Survivors usually suffered psychological disturbance after disaster, commonly Post Traumatic Stress Disorder (PTSD).

Post Traumatic Stress Disorder is an emotional disturbance that causing distress which permanently happening after facing threatened condition that makes individu feel helpless and anxious. The victim often feels re-experiencing traumatic event and trying to avoid related stimuli and developing numbing responsivity attitude and increasing vigilance and arousal (Durand & Barlow, 2006, p. 201).

PTSD divide into acute and cronic. Acute PTSD could be diagnose on 1 until 3 months after the event. If PTSD continue until more than 3 months then we can consider it as cronic. Cronic PTSD usually related to avoiding behavior which more prominent and along with other diagnoses such as social phobia (Davidson, Hughes, Blazer, dan George, 1991; Durand & Barlow, 2006, p.202).

PTSD could not be diagnose at least until a month after traumatic event happened. Psychological disorder  that recently come in DSM IV is acute stress disorder. This disorder  has symptom that emerges on first month after trauma, but different name emphasize on the absence severe reaction which suffered after traumatic event just happened. The symptoms similiar with PTSD symptoms but along with severe disasosiative symptoms such as amnesia in part or whole aspect of trauma, emotional numbing and realization or unrealistic feeling (Durand &Barlow, 2006, p.202-203).

Acute stress disorder (ASD) is a maladaptive reaction which suffered on first month after traumatic event. ASD is continue maladaptive reaction toward traumatic experience. ASD is mayor risk of PTSD, because most people with ASD then develop PTSD (Harvey &Bryant, 1999, 2000; Sharp & Harvey, 2001 ; Nevid, et all, 2003, p.172). On the contrary with ASD, PTSD possibly lasted for months, years, or decades and possibly emerges several months or years after traumatic events (Zlotnick, et all, 2001; Nevid, et all, 2003, p. 174).

The symptoms for PTSD are grouped into three major categories (Kring, Ann M., 2007, p.129):

1.      Re-experiencing the traumatic event. The person often recalls the event or has nightmares about it. The person may be intensely upset by reminders of the event (e.g., helicopter sounds that remind a veteran of the battlefield; darkness that reminds a woman of a rape).

2.      Avoidance of stimuli associated with the event or a general numbing of responsiveness. Some may try to avoid all reminders of the event. For example, a Turkish earthquake survivor stopped sleeping indoors after he was buried alive at night (McNally,2003b; Kring, 2007). Other people try to avoid thinking about the trauma; some may only remember disorganized fragments of the event. Numbing refers to a decreased interest in others, a sense of estrangement from others, and an inability to feel positive symptoms; generally, the person goes back and forth between re-experiencing and numbing.

3.      Symptoms of increased arousal. These symptoms include difficulty falling asleep or staying asleep, difficulty concentrating, hypervigilance, and an exaggerated startle response. Laboratory studies have confirmed these clinical symptoms by documenting the heightened physiological responses of people with PTSD to images of combat (e.g., Orr et all. 2003; Kring, 2007).

There are various form of PTSD on disaster survivors. As informed by Gatra News on 2005, a year after earthquake on 2004 Desember 26, trauma still frighten Aceh society. Trauma becomes collective memory there. As another citizen, Shiddiq, 32 year old, still feeling shock about disaster. He was incapable to take care the corpses which sprawling around the street because psychologically he’s not tough enough. More than that, Irwan, fishmonger at Banda Aceh felt the same feeling. He won’t go to Banda Aceh anymore. Because how tsunami was happening and the corpses around the street still frighten him. A person name Dahril seems unwilling to go anywhere, because the imagination of putrified and stink bodies can’t be disappear from his mind and it’s difficult to erase it (Gatra, 2005).

According to research by Safaria & Erda on children in Aceh, after disaster they are afraid when rain down, unwilling to take a bath because afraid of water, ruminative and silent behavior, easily surprise, unwilling to get along with others even show isolating behavior (Safaria & Erda, 2007).

Another form of PTSD on earthquake victims is panic when feeling a vibration that actually do not exist. They are often feeling vibration under their feet. For example when they are sitting and chating, then suddenly one of them asking “is earthquake just happened? Did you feel it?”. As report by detik.com, when small eartquake happening, people get panic and automatically running outside building because they was afraid re-experience huge earthquake. This is indicate that survivors are hypervigilance.

Picture 3. Putrified and stinky bodies sprawling around the street that causing trauma

WHO has announce that psychological assistance is important thing. WHO suggested to the countries who experienced disaster to provide mental health service. People with mental disorder need access to basic mental health service. It is WHO’s duty to collaborated with government to provide this kind of service (WHO, 2005)

From the description above, we may conclude that, psychological assistance is important thing need to be concern. Although, commonly physical assistance is major concern. Something has to be understand is PTSD could be diagnose or emerge commonly several months or years or even decades after traumatic event. So psychological assistance is not in time assistance but sustain assistance, and it is quite difficult to accomplish.

III.              What Is Religious Coping?

The stressor we have encounter able to produce a wide range of response from depression and self pity to optimism and heroism. Some people throw up their hands in despair; others try to fight off the stressor. Those who fail to overcome their difficulties may find a way of reconciling themselves to the situation. Everyone response differently when overcoming stressful condition, which is known as coping. Lazarus and Folkman described coping as a process to managing discrepancy between demands and the sources that they used to faced stressfull event (Smet, 1994, p.143). Coping provides ways to encounter the stressful event, so we can through or solve the problem.

Although there are countless ways people might respond to a stressor, coping strategies divided into three board classes (Passer, 2004).

1.                  Problem-focused coping strategies attempt to comfort and directly deal with the demands of the situation or to change the situation so that it is no longer stressful. Examples of problem-focused strategies might include going to psychologist when feel something uncomfortable on his/her mind and soul, communication when there is a problem with spouse, or studying for a test.

2.                  Emotion-focused coping strategies attempt to manage the emotional that result from stressful situation. This coping involve appraising the situation in manner that minimize its emotional impact. A person might deal with the stress from an interpersonal conflitc by denying that any problem exists. Other form involve avoidance or acceptance of the stressful situation. Thus a man might decide that nothing can be done about the situation and simply accept this unwelcome reality or he might use the avoidance strategy of discontinuing medical treatment and keeping the illness a secret, even from close family member.

3.                  Seeking social support, that is, turning to others for assistance and emotional support in times of stress. From the studies conducted by James Pennebaker (1995, 1997; Passer, 2004) that proves that it is good to talk with someone when you facing stressful event. He studies in which college student talked about past traumas to an experimenter in an adjoining room, or they tape recorded or wrote abou the experiences. Many terafully recounted incidents of personal failure, family tragedies, shattered relationship, sexual or physical abuse, and traumatic accidents. Participants in a control group were asked to talk or write about trivial everyday matters.  A comparison of blood samples taken from the students before and after the session indicated enhance immune system functioning in those who had “purged” themselves of negative emotions but not in those who had not. Moreover, the students who had disclosed the traumatic incidents had 50 percent fewer visits to the campus health center over the next 6 months compared with the control group.

The relationship between religion and coping is the subject of a growing body of psychological research. For many people, religion appears to be an important resource in coping (Raiya, 2008). Religiousity is manifestation how far an individu on certain religion convince, understand, comprehend, and apply religion tenet on daily life and every aspect of life (Djamaludin, 2005; Sumiati, 2009). Jalaludin define religiousity as condition which individu feeling and admiting that there is Highest power protecting human life and only to God The Almighty everyone depend and surrender (Jalaludin, 2001; Sumiati, 2009).

Religious coping is one of coping methods which use religion approach to overcome problems their have faced.  Religious coping affect one’s cognitive pattern when he/she facing difficult situation and increased one’s religiousness (Pargament, 1999; Sumiati, 2009).

From various definition of religious coping, we may conclude that religious coping is the process when an individu trying to solve and mastering stressfull situation as the consequences from problem that someone faced, by applying either attitude or behavior which appropriate with his/her religion. Religious coping affecting one’s cogitive pattern when solving problem and may increase religiousity level (Pargament, 1999; Sumiati, 2009)

Pargament describe three approches on religious coping, that is :

·         Self Directing

Self-directing style, the individual advocates action to solve his/her problems. Individuals who use this style of coping view themselves as people whom God granted problem solving abilities and resources. Self-directing approach actively involving individu solves his/her own problem. The positive impact of self-directing is individu get problem solving maturity by rely on religious approach and involving God’s role on human life.

·         Collaborative

Collaborative style, neither the individual nor God plays a passive role in the problem solving process. They both work together to resolve the individual’s problems. God provides an active voice that influence the decision of His followers.

Collaborative style is commonly use method on religious coping. This style of coping describe cohesiveness individual effort along with God in solving problem. This is mix between human effort and divine decree. Where individu and God join together and seeing God as partner.

This pattern could be seen at Pargament’s research, Pargament suggest religion support influences coping process, that is emotional engagement to God, close spiritual relationship with God, and God’s guidance on problem solving. Found that individu who used religion support and religious coping able to solve his/her problem nicely.  

·         Deferring

Deferring style, God executes the actual problem solving strategy. Deferring individuals rely on God to provide a divine sign to tell them which problem solving approach should be used.

Deferring is total devolve to find the solution from the problem someone has faced to the Lord. Deferring is passive, individu wait for God’s answer to solve the problem. In fact, this style is very helping individu solving problems.

Religious coping has been convinced able to makes someone feeling peace when facing stressful event. People with high religious coping and level of faith determine their anxiety level, higher level of faith then lower anxiety level. Splika, Shaver and Kirkpatrick note religious roles on coping process that is proposing meaning of life and giving greatest sense of control in handling sitution.

According to resesearch conducted by Ellison, a person who has strong beliefs, reported has higher life satisfaction, lower negative effect caused by traumatic event compare to person who hasn’t strong beliefes. This study supports the research conducted by Freidman etc who reported that religiousity help when an individual had to overcome an uncomfortable event (Taylor, 1995; Amawidayati, 2007).

Some researchers also explained religious coping exclusively as another form of emotion-focused coping. Individu prefer return to the Lord to asking help when facing stressful event. Convinced by many people, engaging in religious activities could calming anxious feeling and distress on ondividu who experiencing stressful event (Pargament, 2007; Sumiati, 2009).

IV.              Religious Coping is Naturally Used in Indonesia

With the suscpetibility to the occurence of natural disaster and consider psychological impact to the survivors, Indonesia used to has appropriate disaster management especially handling with victim’s psychological condition. So far, disaster management focus only on physical assisstance and neglecting psychological assisstance. Actually, after disaster which is loosing wealth and close family are high risk condition to experience psychological disorder.

But, there is another phenomena shows that not all survivor experiencing psychological disorder as mention above. Although most of them loosing their wealth, they are very tough and accepting disaster sincerely. They said “It’s okay we had lost our wealth, so long as we had not lost our hope”. This pertinacity amazed an USA marines corporal that helps survivor on Yogyakarta earthquake. He expressed that “how can be this citizen, who suffered from disaster, so tough and optimist while experiencing hardship and they’re lost their wealth and close family?”. Many people among them show amazing resistance behavior. Such as smiling, hospitable, and giving mutual assistance among them.

Miraculously, religious coping is naturally used on Indonesian society to cope with their problem when facing disaster. Indonesia is a religious country with the largest number of muslims in the world. So our religion being a culture and life philosophy, particularly when facing disaster. We won’t be suprised if we’ve seen so many banner inscribe religious statement.

For example there’s a survivor said “All praise to Allah, all my properties had back to The True Owner”. So they’re able to sincere. This feeling makes them stronger to face disaster. For muslim, faith means never to question to Allah’s decision and simply accepting that Allah has made a decision and He does as He pleases. They will be asked to endure the impossible at times. Many Muslims have lost their entire family and remain very firm in their belief. One man lost his son and he only thanked Allah that he was left with six other children. The man remained steadfast in his faith at all times depending only on Allah. The faith of this man shows how true faith in Allah is the core of existence for a Muslim believer. No matter how painful the death is, the devout Muslim must say only "inna lillahi wa inna llahi raaji'oon." This means "to Allah we belong and to Him is our return" (Trejo, 2010)

"Nor does anyone know what it is that he will earn on the morrow: Nor does anyone know in what land he is to die. Verily with God is full knowledge and He is acquainted (with all things)," according to Surah Luqman:-31:34.

Muslim teachings also hold that, "No disaster strikes upon the earth or within yourselves except that it is in a register before we bring it into being - indeed that, for Allah, is easy. In order that you not despair over what was eluded you and not excult (in pride) over what he has given you. And Allah does not like everyone self-deluded and boastful." Sura Al Hadeed: 22-23

According to Islamic belief, in all things the Muslim must say "Al-Humdililah (All praise to Allah)." It's believed that all Muslims must praise Allah for good and bad things that are happening to them, saying "Al-Humdililah" when someone is prosperous and saying "Al-Humdililah" when one has lost a family member or wealth. It's believed that Allah is the one who provides all wealth and life.

Islam has dictated how to handle the grief and mourning when a loved one dies. In Islam, the true believer is happy with whatever Allah has decreed. A good believer would never consider questioning Allah as to why an event or death has happened and they would find solace in his mercy and comfort.

At the time of death, the Muslim neighbors must provide support for the family who has lost a loved one, though it's believed that one should never encourage the family to mourn past the days allowed. Anyone who is participating in wrong in Islam becomes a partaker in the crime.

It's believed that one should be happy and rejoice that the loved one is with Allah and is in peace; there is no more pain, no more illness and no more worry. For Muslims, the period following a death is a time to celebrate Allah's kindness and by remembering loved ones; it's a time to be thankful for the time the loved one was here on earth and it is a time for the devout to praise Allah over and over again. At this phenomena, religion has become philosophy of life. Many people know what  they all must do to faced disaster and it makes them stronger. Hold their hands together and give mutual assistance. So, disaster has its positive effects. First, it can increase our faith and second it can hold us together.

Reported by Amawidayati & Utami (2007)  in Yogyakarta that the influence of religion on the victim is able to survive in the midst of their limitations and rise up to build their own future. In crisis condition, religious has an important role in individuals as a coping strategy.

Abdul Mujib suggested that the essence of disaster is warning from God. Its fuction is to took condition back to the original state. Warning was given because people made a mistake and an oversight while God still loved them so need to be reprimanded to return to its original state. More warning humans get, more careful they take step. Disaster is also interpreted as a test. Its function is to increas the degree of human, both for the lofe of this world and hereafter. The quality of degree typically accompanied by challenges, barriers, obstacles and temptations. With human efforts to develop themselves to build a better life, either at the world or hereafter (Sumiati, 2009).

If we could change our mind patterns, disaster would be a wonderful thing to get better understanding the power of the Lord and we will be stronger within through. Rather than censure Him, we would praise Him more. Rather than away from Him, we would be closer to Him. All arrogance and pride were broken within matter of minutes and even seconds. So what can people be proud of in front of The Lord? We do not have anything in front of Him. 


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