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Usman el-Qurtuby
There's a widespread assumption that the current generation is considered "less resilient" than previous generations. This assumption becomes even more evident when numerous studies report that Generation Z has weaker mental health than previous generations.
Ada asumsi yang cukup luas bahwa generasi masa kini dianggap “kurang tangguh” jika dibandingkan dengan generasi-generasi sebelumnya. Asumsi ini menjadi lebih jelas ketika banyak studi yang melaporkan bahwa generasi z memiliki kondisi mental yang lebih lemah dari generasi sebelumnya.
Misalnya data dari McKinsey Health Institute yang menyatakan bahwa banyak responden Gen Z—seluruh dunia—yang melaporkan kesehatan mental, sosial, dan spiritual yang buruk (Salsabila, 2023).
Mental health issues have also become a highly discussed issue globally. Ipsos Global, as cited by Databoks, reported that in 2023, research showed that 44% of respondents from 31 countries considered mental health to be their most concerning health issue (Muhammad, 2023). In Indonesia, Ahmad Arif's article in a Kompas column stated that mental health issues plague Gen Z Indonesia, ranging from cases of people with mental disorders (ODGJ) to mental health that can lead to suicide (Arif, 2023).
This issue is undoubtedly a significant undertaking for the Indonesian government and all elements of the nation, especially the education sector. This is because Gen Z is currently predominantly in their teens and young adults, who are currently attending school. Therefore, schools—in this context—have a vital role to play in analyzing the appropriate educational process to ensure a better understanding of mental health issues, thus fostering mental resilience in students.
Moreover, for Islamic education, mental health should certainly be a central issue that needs to be discussed. For Islamic education, mental health is like a double-edged sword. One attacks the very existence of Islamic education, and the other attacks the very existence of Islamic teachings and values, which, conceptually, are always the solution to every problem faced by the community.
As a vehicle and component of Islamic da'wah, Islamic education is at the forefront of addressing the community's challenges. Mental health issues should undoubtedly be concern for Islamic education. After all, realizing the educational goals of educating the nation and developing noble morals requires a foundation in student health, both physical and mental.
Mental health is a state of emotional and psychological well-being, enabling individuals to utilize their cognitive and emotional abilities stably (Yusuf et al., 2022). Mental health is also defined as a state in which a person is aware of their own abilities, able to cope with normal life stressors, can work productively, and can contribute to their social environment (Tyora, 2021). This means that a healthy or personally resilient mental state is essential for every individual because it will impact their personal success and contribution to others.
Thus, mental health issues are also correlated with students' self-development. When their mental health is well-developed, students have the potential to improve their self-development. Conversely, if their mental health is poor, their potential for self-development is also poor. Therefore, in this context, Islamic education also bears greater responsibility, as Abdurrahman Al-Nahlawi defines education as an effort to develop all human potential, namely by directing all natural qualities and potentials toward perfection (al-insanal-kamil) (Al-Nahlawi, 1979).
Dalam konteks ini, pendidikan Islam memiliki peran penting sebagai promotor aktif dalam upaya preventif terhadap persoalan kesehatan mental. Terlepas dari isu mental health ini yang acap kali dijadikan tameng “nir produktivitas”—leha-leha, malas-malasan dan sejenisnya, remaja dengan segala problematika eksistensialnya perlu ditemani dan diarahkan. Pada posisi inilah pendidikan Islam perlu hadir secara proaktif, sistem pendidikan perlu meng-cover segala kebutuhan upaya mewujudkan Gen Z yang mentalnya sehat dan mampu mengembangkan dan menyesuaikan diri di tengah kemajuan zaman yang begitu cepat ini.
Examining the causes of mental disorders, one of the most influential aspects is the existential challenges faced by Gen Z. They need a listening ear, direction, guidance, and a place to lean on and return to from their troubles. In this regard, Islam, a religion deeply concerned with mental and spiritual issues, has a potential role to play. Islam should serve as the foundation and direction for every Gen Z individual's life, and a place to lean on for support in all their troubles.
Demikian pula berarti bahwa jika agama Islam cenderung “gagal” menjadi way of life Gen Z maka ini merupakan kegagalan dari proses pendidikan Islam—sebagai jalan memahami Islam. Kegagalan ini jika merujuk tesis Abuddin Nata pada dasarnya terletak pada pergeseran nilai pendidikan Islam dan kekeliruan dalam proses pembelajarannya. Nata menyinggung bahwa seharusnya pembelajaran agama Islam hendaknya tidak hanya berhenti pada ranah kognitif saja yang kering nuansa ruhaninya, melainkan ditekankan pada pemahaman, penghayatan dan pengamalan (Nata, 2022).
To achieve this learning, one relevant model is contextual learning. This contextual model needs to be applied to every Islamic subject. The goal is for students to better understand Islamic teachings because the explanations are more relevant and relevant to their lives. This means that Islamic teachings are not merely dogmatic but can also be experienced naturally. Ultimately, students—in this case, Gen Z—will see how Islam truly is close and provides solutions to all their problems.
As for active and sustainable preventive measures, the author sees at least two things that Islamic education needs to do. First, optimize madrasah-based mental health services. This effort means that Islamic educational institutions, particularly madrasahs, need to provide services that are actively prepared and responsive to mitigating mental health issues. This means that Islamic Religious Affairs teachers and Guidance and Counseling (BK) teachers play a crucial role. Both need to work together in implementing all mental health service processes.
Second, optimizing the role of social media as a means of Islamic education. This effort is part of filling the void in Islamic values and teachings on social media. This effort is crucial considering that the majority of social media users are Gen Z, and it is also one of the main causes of the rise in mental disorders among Gen Z due to the rapid flow of information and unwise use of it (Yusuf et al., 2022). Therefore, optimizing social media is a crucial mission for all Islamic education administrators in Indonesia.
Pada akhirnya, penulis meyakini bahwa Islam adalah solusi dari setiap persoalan. Demikian sebagaimana ungkapan Zakiah Darajat (1967) bahwa satu-satunya cara mitigasi persoalan moral dan mental zaman ini adalah dengan merevitalisasi atau meresapi kembali setiap tuntunan agama. Betapa pentingnya cahaya agama bagi ruhani yang menjadi lentera penerang untuk mengembalikan ketenangan jiwa (al-nafs al-muthmainnah). Ajaran Islam senantiasa relevan, pendidikan Islam juga seharusnya demikian. Wallahu a’lam. []
Al-Nahlawi, A. (1979). Ushulal-Tarbiyah al-Islamiyah wa Asalibiha. Damaskus: Dar al-Fikr.
Arif, A. (2023, Juli 10). Humaniora.Retrieved from
Kompas:https://www.kompas.id/baca/humaniora/2023/07/09/krisis-kesehatan-mental-menghantui-generasi-z-indonesia
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Muhammad, N. (2023, Oktober5). Kesehatan Mental, Masalah Kesehatan yang Paling Dikhawatirkan Warga Dunia2023. Jakarta, DKI Jakarta, Indonesia.
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Salsabila, R. (2023,Agustus 14). Alasan Utama Gen Z Rentan Terkena Masalah Mental Menurut Studi.Jakarta, DKI Jakarta, Indonesia.
Tyora, F. (2021). PengaruhCyberbullying Di Media Sosial Terhadap Kesehatan Mental. Jurnal PenelitianPendidikan Pancasila dan Kewarganegaraan, 1(8), 1-12.
Yusuf, M., Rahmadani, A.L., Lestari, Y., & Kurniawan, D. S. (2022). Urgensi Pendidikan Islam dalamMenjaga Kesehatan Remaja di Lingkungan Sekolah pada Era Media Sosial. IQJurnal Pendidikan Islam, 5(1), 1-17.
