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For every Muslim, fasting in Ramadan is a shar `iyyah command and become one of the five foundations of Islamic someone. Fasting is simply interpreted as a refrain (al-Ruling). This definition, though simple, has a complex value in it. Refrain not only be interpreted as physical effort, but also training for the self, soul, heart, and cul-pages of human spiritual values.

In history, Islam was not only familiar with fasting. Besides the Islamic Ummah knows fasting. Even before the race is prescribed in the Koran to Muhammad, fasting is prescribed for people has also previously (Qur’an 2:183). This means that fasting is not merely synonymous with Islam.

During this fasting is generally understood as an activity to refrain from the temptation merely hungry and thirsty. That is why Imam al-Ghazali divides fasting individuals into three: `layman, khawash, and al-khawash khawash. Fasting means fasting lay people are just hungry and thirsty so fast is not void. Nothing more than that. Khawash fasting fasting implies `layman with an additional person in control of all the members of his body for too fast, by refraining from all who brought canceled, whether caused by the impulse of hunger and thirst and appetite impulses themselves. People with this category can make the soul to control all forms of activity that is not allowed.

While the third category, al-khawash khawash, is fasting noble civilization. Fasting is not only hunger and thirst, not only arrest the members of his body to take no action which brought canceled his fast, but already in the fasting in their hearts. In fact, by some scholars, people who fasted with these characteristics do not think much about what will break their fast with. For them it was not important. The more they notice is how fast it really makes the soul calm, able to control the outside and the inside of them. They seek benefits from fasting was very deep.

Once the broad meaning that fasting causes people to sometimes assume the origin is the intention, no action to cancel his fast from dawn until about the maghrib, then come on fast enough for them. This is generally the view of the fast men. Rarely people who want to make fasting as a medium of self-improvement. For them, home has been engaged in liabilities, so be it.

The paradigm of this kind is still enveloped the minds of Islamic people in general. Not that it’s wrong and make her fast is not valid. But unfortunately it is given a chance by God is not taken to do repairs yourself. Some scientists, usually derived from the medical world, look no extraordinary benefits of fasting. Could be because fasting is generally affects the physical condition of a person. Often we hear that with fasting certain diseases suffered by a person turns out to be healed. Though there are other dimensions that can be judging fasting, particularly in respect of the development, rental and cruel personality. Such discussion is not to reduce the meaning of fasting or fasting mengkotak-boxed in certain fields.

Though probably not anything new to discuss fasting through psychological approaches, but this is still relevant enough to continue to be studied in depth. One of them in terms of mental health (mental hygiene). Why should associate with this fast? As has been little mentioned above that the meaning of fasting is not merely a physical restraint (no eating, no drinking, no sexual intercourse during the day), but there are also mental processes associated with fasting.

When there are signs fasting that must be obeyed. Which one should be done, what is not allowed. When will it be done and when it does not. This is closely related to mental health settings (regulation of the self) someone. When it runs in psychiatric settings actually be a good indication of how he was able to do an adaptation. Fallow-daptasi ability is closely related to the level of one’s mental health.

By Kilander (1965) Mental health is defined as the ability to adapt within oneself with others and society and the environment in which he lived. While Zakiah Daradjat (1984) mendefinsikan mental health as a realization of the harmony that really, really between mental functions and the creation of self suain cause among men with himself and his environment, based on faith and piety, and aims to achieve a meaningful and happy life in the world and the hereafter.

Meanwhile, according to Mustafa Fahmi, an Egyptian psychologist, in defining mental health there are two patterns that can be seen. First, the negative pattern (salabiy). According to this pattern, mental health is avoiding someone from every neurosis (al-al-’ashabiyah amradh) and psychosis (al-amradh adz-dzihaniyah). Second, the positive pattern (ijabiy). According to this pattern, mental health is the ability of individuals in the adjustment of self and of their social environment.

Bastaman look more broadly to refer to the four patterns that exist in mental health. First, symptomatic patterns. That is, avoiding one of all symptoms (symptoms), complaints (complaints), and mental disorder, either in the form of neurosis or psychosis. Second, the pattern of adjustment. That is, the ability of a person to adapt actively to the social environment. Third, the pattern of self-development (self development), namely the ability of individuals to memfung-whisper potential and quality of human potential (human qualities) maximally, so he obtained the benefit for himself or for another person. Fourth, the pattern of religion. Here’s mental health is defined as the ability of individuals to carry out religious doctrine and right, with the foundation of faith and piety.

There are threads that can be drawn from some of the discussion above, that is associated with mental health psychiatric condition in a person who avoided trouble, either neurosis or psychosis, and able to beradap-tation with the active and positive environment.

Then how the role of fasting in terms pencapain mentally healthy? Fasting is how to mental health is achievable? This is the fundamental questions to be answered.

Fasting and Mental Health

As al-Ghazali described above that the person who is fasting is to be divided into three categories. From there actually may be a picture-quality kesung their determination in carrying out an obligation which has been prescribed. In fasting there are values that might judging from two sides: the side of the deity and kemanu-siaan/sosialitas side.

Side of the deity associated with how human beings are able to translate God’s command that optimally and coupled with a willingness to menginter-internalized the attributes of God on human beings. In the self-loving nature of God exists (ar-rahman), loving (ar-uterine), patient (ash-shabr), provide safety (as-salam) and so forth. Internalization of the attributes of God that will make up that day has the value side of the deity.

When the deity is present in humans, the side of the sociality and humanity will easily be realized. When able to make the nature of providing safety, for example, internalized, and it shall be to make it as a part of himself. To be able to bring out the divinity of the human self is necessary to ma’rifah about it.

Ibn al-’Arabi, a philosopher-mystic, said that to get to know God needed the two ma’rifah, namely ma’rifah about him in terms of you (ma’ri-Fah bihi haitsu Anta min) and ma’rifah about Him through you from the aspect of Him, not in terms of you (ma’rifah bihi haitsu bika min huwa min haitsu He Anta). Ma’rifah it can be achieved through spiritual practice (riyadlah), not by studying books or studying with a teacher. Ma’rifah first owned by the philosophers, theorists and mutakallimin. While the second ma’rifah owned by the trustees or Sufi.

Was then can not for the ordinary man achieve such ma’rifah? This is an interesting question.

If you look at the description of Ibn al-’Arabi, ma’rifah it can be achieved through riyadlah. Riyadlah spiritual training can mean the human form of charity, piety, and mysticism is really directed to God alone. Fasting constitutes one form of riyadlah it. In fasting we are trained to do good works in harmony with the meaning of fasting. There was restraint from all the passions which raged in humans. If the meaning of fasting is understood as a form riyadlah, then ma’rifah not impossible to obtain.

The significance of these results are well trained riyadlah soul and human spirituality. This is what eventually led to a wisdom (wisdom, al-wisdom). People who are able to reach a wise adaptively placing himself in his environment. They are not only able to adapt well, but also actively to change the layout of the surrounding environment into a better direction. If referring to the social development of Erik H. Erikson, the stage could be a wise man to appear when people have had a long life experience, and will teraktualsisasikan when they’ve entered the age-old over-aged. It became a kind of general assumption that people who have passed through a long life experience will tend to be more wise.

Not so with Islam. Of wisdom can be gained not by following the lines of age, but also can be through such processes that riyadlah earlier. Riyadlah is not necessarily done at the age of a person has reached a certain age level. Therefore, the chance to reach that stage becomes faster.

According to Ibn al-Miskawayh, riyadlah soul (an-nafs riyadlah) are distinguished by body riyadlah (riyadlah al-bodies). Riyadlah soul associated with an-nazhar riyadlah (contemplative thinking) and al-fikr. While riyadlah body is how the body becomes stronger, and members of his body is well developed, to be able to move in a good and efficient in doing all things.

While al-Ghazali’s understanding of this by the term mujahadah riyadlah an-nafs (jihad against themselves or lust). But in relation to disturbances or mental illness, he used the term diseases of the heart (al-qulub amradh). According to him, the heart’s limited three-gi, (1) a heart full of piety (al-qalb Ammar al-mu `bi at-taqwa), (2) hearts are filled with lust (al-qalb al-bi al masyhun -air), and (3) heart-shuttle back and forth between good and evil (al-qalb mutaraddid baina al-Khair al-wa ash-syarr).

Al-Ghazali was basing selfhood and human behavior based in the heart. This is because the Prophet Muhammad is very well known:

“Remember there is actually a lump of flesh on the body (mudlghah). When he was good, then let the whole body. And if it is damaged, corrupted the whole body. Remember, he was the heart (al-qalb) ”

Now, in the fasted liver becomes the central point of fasting a person good or bad. That’s why he categorizes into three fasting person as has been described above. When investigated further, categorizing it relates to the quality of a person’s heart. Often we hear that the essence of fasting is self-control, and it lies in control of our hearts.

To be able to make the mental soundness of fasting as a media person, then every individual who is fasting must properly interpret the fasting, which is fasting is not just hungry and thirsty. In fasting there are also signs and it is integrated with the practice of fasting. As someone who was capable of understanding the fasting guidelines that are good, meaning he has been able to adapt. Means a path to mental health can be achieved through fasting.

When this adaptation process has been properly understood and then run, then he continued selan step is consistent (istiqamah) with his understanding of it. Consistency a keyword to see someone that actually owns and understand what the path of life. Often people are experiencing the emergence of psychiatric disorders in the absence of this consistency. Islam emphasize this enough as it spoke by the Apostles, “then konsistenlah to what I ordered.”

So, if this is well understood, I think fasting would be a very powerful medium for reaching mental health.

What music do with health? Lately the music not only as mere accompaniment in films, commercials, soaps, or in our daily life in living aktfitas.
However, over time music has many benefits not just the soundtrack in the life course or just out in ipod/mp3 your playlist. Music can also be used as medicine or music for healing which started being used specifically for therapy.
Overseas hospitals have started using music for health therapy, the outcome of many diseases and psychological disorders that can be overcome. This is strengthened by research results from califonia state univeristy in Fresno, patients with migraine headaches decreased after participating in music therapy.
How to choose the music for the treatment of
Choose the appropriate music is not just that we like, we usually choose the music based on mood, for example, when angry we even listening to loud music / fierce, should select music that soothe the soul.
Get used to hear music through the loudspeakers, not the mobile phone device (drug children). In order for our body can feel the music there. Prepare yourself for listening to music, listen to music as a whole and try to relax as possible without having to be bothered with anything else.
Make music as the main menu, not a sideline. Because that is only used as background music, try to focus when we listen to music and will undoubtedly benefit.
Response is the most important part of listening to music. Through our response will feel the emotion and the brain cells could be better. Keep a sense forced to when they want to listen to music, make music as well as our way to get inspiration from a sense of calm and comfortable. Do not listen to music when all the activities we do not relate to music.
Listen to music actively, slowly and surely the music will touch the heart or lungs and feel the deepest freedom. Do not forget our body and soul hubungankan because music is also indirectly useful to overcome the pain in the body. There is nothing wrong for the GPR, besides the music was fun also been proven to cure disease or prevent the disease’s most guns come.

Several seminars in the Middle East that discusses the link between prayer and health concluded that, turns out a good routine of prayer is not only worth-abort of worship and spiritual obligations, then get a reward, soothe the soul and relieve stress, but also a very positive impact for the health and fitness . Among a benefit:

- Prayer can prevent heart attacks

- Avoid a brain hemorrhage

- Help the lungs

- Pumping effectiveness of the system of the kidneys

- Prayer is also useful to strengthen the muscles and joints

- Help relaxation

- Increase flexibility

- The circulation of blood, so that the function of organs working well.

In summary, all the preparations for carrying out the prayer, whether praying conditions: start wudlu and so forth, as well as the existing movements in the prayer, either mandatory, or that the sunnah, however, has helped improve the quality of work of the organs of the body, without exception. This conclusion, one of which surfaced in the 7th conference, the Organization of al-Ilmi al’Ijaz-a research institute specializing secrets and wonders of science that there is in the womb of the Koran and the hadith, in Dubai, Qatar. In that conference, for example, explains Why does Islam require wudlu? Why Islam requires prayer? What are the implications for health?

Wudlu and Health

Once the cold water wash wudlu members, they automatically react to the blood vessels work more quickly and swiftly flowing blood throughout the body as a natural reaction to normalize the body temperature, due to the convergence of heat in the body temperature with cold water splash wudlu. We also blood flow to the area around the face, hands and legs with a slap very smoothly.

When the flow of blood to flow throughout the body, including on the skin, the sweat glands of blood-sucking work immediately and dispose of dirty blood exits the body through the fine hairs that grow around the skin. Once the dirty blood came out, though invisible, then immediately swept wudlu water-this may be the secret why we disunahkan washed three times in each member wudlu. The impact of skin around the face and others seem so beautiful and white glow of premature aging can be avoided.

Usually, the process of filtering and disposal of blood-soiled by the blood of kidney, and then discarded along with urine. But when someone does wudlu, blood-soiled blood was drawn and concentrated in about wudlu members who had washed and then washed clean by the water next wudlu-basuhan second and third. That is, it reduces slightly berwudlu heavy burden of the kidneys and the impact can be minimized chances of kidney disease risk.

One of the hardest tasks is the heart pumps blood to flow towards the face, palms, and feet. Why? Because the third position of the limb away from the position in the cardiac-thoracic cavity. Wudlu so touched the cold water, then immediately react and then the heart pumps blood with a powerful three-member body headed that far apart. Wudlu thus not merely a religious obligation, but also help alleviate the heavy burden of work of the heart. Finally, the risk of heart attack can be relatively unavoidable.

Wudlu with cold water, also help stimulate nerve and streamline the working system. Stimulation before, will have a positive impact on the performance of the central nervous residing in the brain. No wonder therefore that after wudlu we always feel the fresh atmosphere, which could not be felt before wudlu. Thus another benefit of wudlu is capable of reducing mental stress, stress, reduce feelings of sadness, fear and anger. These benefits may be that explains why the Prophet, always encourages us to immediately berwudlu when we are emotional, particularly again in a judge who is in the process to judge a case.

Prayer and Health

Take a look and reflect the movements of the recommended sports medical experts, almost all of them covered in prayer movement. Hence, like sports, prayer movements will also help mitigate cardiac performance, facilitate the intake of oxygen into the body and brain into sound.

Prayer also helps the heart work. He always worked incessantly and mengalirkannya regulate blood circulation to all organs. It is considered the most severe of cardiac performance is how to pump and drain the blood to the organs of the body whose position is more than the heart. For example the brain, eyes, nose, oral, and so forth. Because the position of his own heart there dirongga chest. This means that the function of blood flow to the regions should be higher, the heart must work against the force of gravity. By doing prostration while praying then, consciously or unconsciously, work will be aided in their task of heart blood flow around the organs that higher place. Because when prostrate automatic organs that had been in the heart of it, low menjadilebih position. Thus, the suggestion of Islam to “moderately prolong the” prostration to do prayers, in addition to a healthy body is worth of worship as well as help alleviate the workload of the heart. We prostrate pumping blood flow just like a car that is in a position lowered the road quickly and smoothly. Thus the blood flow faster flowing and gathered in large blood vessels or the aorta. When getting up from the prostration, then the blood in the aorta was berkosentrasi will flow through blood vessels in the whole body. The heart is then finally find it helpful.

Prostrate position also helps the lungs to the body’s intake of oxygen and exhaling carbon dioxide. Also helps blood circulation from the heart to the lungs and vice versa. At the time of prostration, the heart’s workload somewhat reduced. This means that the heart can be a bit of rest and the effect this would reduce the risk of sudden heart attack.

Also note, that the prayer which is run by earnest, County ‘, and sincerity will foster the perception, and positive motivation and avoid coronary heart disease or the prognosis prediction of acute myocardial infarction. Symptoms that can be seen that pengamal good prayer, will face life realistically and optimistically. With a good prayer we will find that Allah SWT, is everything. And so we will be spared from fear and worry.

But a moderate Islam as the religion of his people of course do not require the conduct prayers throughout the day. Islam has always been instructed to balance between the rights and obligations, between the needs of religious and worldly needs.

As a result, in addition to valuable prayers of worship are also a positive impact on health of body and mind. Excess prayer, because it is done with supple and quiet, so perfect for all ages. He did not injure the body at risk, even healthy. Only, the conclusion does not mean you are advised to not exercise or even disalahfahami that, Islam does not allow the sport. Not at all

Story diet’s man I’ am Carlo Cangelli and I walk on the November 2 New York Marathon. What my story is a bit unique is the fact that I was severely obese at the age of 21. I no longer even fit in the seats on buses and trams. At that moment I realized that I had to lose weight. I knew I had to change my life. I joined Weight Watchers in 2003 and weighed 150 kilograms at that time. Slowly I began my diet and my lifestyle change. It was not always easy or without setbacks, but I did it. The weight loss continued up to the point where I’m at now, a healthy weight of 86 kilograms. I am also the last 2 years back which started moving. In the beginning I could with difficulty sustain two minutes on the treadmill. Through my persistence I now walk 4 to 5 days per week.

The energy that I once needed for my heavy body in motion, I now use to keep fit – I’ve now almost every day. Running is part of my life. It’s amazing what all walk for my body does. It keeps me fit and gives me a great feeling. If I do not walk, I feel even not so good. Regular running makes me less nervous and a more balanced person. After the walk I’m more relaxed, both physically and mentally. Hours on end at a steady pace over fantastic scenery walking is relaxing, it really brings a kind of peace in my life. Since I walk, I have some dreams and goals in my view, like a marathon in under four hours ahead of time. To overlook such a major event stimulates me and gives the passionate commitment to my training. It keeps me motivated to run longer and faster. A contest like the NYC Marathon is the ultimate goal, a life dream come true. It’s just great for this marathon. I was a few years ago, less than a minute jog and now I walk a marathon in under 3:30. I’m proud of myself and feeling that I missed quite a while in my life. It feels great to say that I can run a marathon.

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