Saturday, January 31, 2009

peringatan kepada pelajar2 perubatan


when i was younger, i had wanted to become a doctor, or at least in the medical field. at one point in my life, genetic engineering had been one of my biggest interest. i thought that it was one of the biggest breakthrough in the field of medicine.

During my medical students days, initially , during the preclinical years, life was pretty much enclosed in the lecture halls , occasionally to the dissection room and the laboratory.

Those were the days when minitests were the biggest thing. it's either you fail or pass..and the thought of negative markings put the shivers on you. The fact that your name would be pasted on the hallways for others to see , sort of makes you a bit distressed if you do fail.

Most of the time it's reading..reading..remembering anatomy parts/microbiology stuff and what nots..understanding physiology and so on..
i especially get confused and tongue tied trying to remember the courses of the arteries and nerves..from the inferior vena cava/superior mesenteric arteries/the radial nerve course and such
and who could forget the elusive bacterias and viruses...e.coli/klebsiella/mycoplasma..treponema pallidum..

The preclinical days ends with THE PROFESSIONAL EXAM I..it's like SPM all over again..
i still remember those days..every one had study group at the time
i had enjoyed my study group very much -- headed by nurulhuda/nadd/shamina..the foursome
I could still remember all those jitters..those palpitations..

Then off we went to the clinical years where the real life began (haha..not so much.., it seems now)..my 3rd year started off with paediatrics posting - where we were whisked off to hospital temerloh..it was a very amazing hospital..the doctors were very welcoming..but the ride from kuantan to temerloh was a bit tiring since we had to travel every week..

even though paeds were interesting, but at the time i had liked surgery - probably because of the docs..i'm not sure..or was it because i found my study partner during the posting which became one of my best friend til now..

the years gone by so fast, it seems..lo and behold , 5 years had passed by since i started my medical degress and now i have been working as a houseman for almost 8 months..with salary..hehe..

All i can say is that working a new doctor is not at all a pleasure, honestly to say..it's very demanding and there is numerous pressure from all sides..the patietns, the nurses,..and your superiors..
You are expected to work and fast and PERFECT...For every thing wrong that you do, you will be scrutinized..by all people - and they will talk behind your back and they will label you..

i dont think that medical schools have really prepared for new doctors to face the actual challenges . There are so many new things that we have to encounter that would just leave you clueless as how to accomplish the job. but the thing is, you just gotta do it, regardless ..,even though you are on your first day on the job.

this is my second posting and hopefully i will end my obstetrics and gynaecology posting next month , by feb 28..doakan for me please..
this posting has been really demanding..and horrifying, to say the least..

The thing is, you're in charge of two lives - both the mother and the baby..
since recently, the cases of babies being delivered in not so good conidtion, has saddened me., especially when you're a bit involved in the the cases. even though your'e not the actual cause..but you have been involved with the patient..

i am currently posted in the gynaecological ward - whereby i'm also involved in the Intensive care unit (ICU). there was only one ICUpatient for O&G - dengan izin Allah , The patient had died leaving behind one baby and 2 other child

when we had to break the news to the patient, he was very strong and tried to be tough with it..but in the end, he started crying and wanted to be left alone..i was very touched and saddened by thewhole affair..

as doctors, we have to put on an understanding face and empathize with the patient..but i am not like that , i'm afraid. whenever i have to break the news to some patients, sometimes, i too would cry with them..which is unprofessional, to say the least..but as my roommates know, i cry easily, especially during sad scenarios..

most of the time, i do feel that this career is not suitable for me..but it is the most 'human " job..it deals with human - their sickness,feelings and families..but unfortunately, it can also be a very inhumane profession..sometimes, your heart can harden to the extent that you are unable to empathize with the patients..especially during oncalls when you are so tired..

to the medical students...life as doctors are a far cry from the medical students...the responsibility is much greater and the demand of the work are so much higher...

Be prepared as to work every single day, except for the days that you are allocated to..forget about the cuti raya and all those public holidays..and you will appreciate sleep very much after you have started working.. for those who are invovled with usrah and such..be prepared as to skip allthose as someitmes the oncalls clashes..and it is very important to have support..good support team is very crucial..there will be times when you feel so depress and that anytime that you will want to quit the job..or do other worse things...

The most important thing is to Doa to Allah..doa that everything will be okay..that the outcome of the patients will be alright..that your surperiors would like you..that it will be that be busy..that you can handle things..always..always...doa to Allah...

Thursday, January 29, 2009

suara dari gaza

warkah dari naqibahku..

menjadi impian dan cita-citaku untk menjejakkan langkah ke tanah palestin..ingin sekali ku syahid di sana..apabila berita menyatakan mereka membuka sempadan untuk para doktor ke sana, hatiku terpanggil untuk ke sana..namun hampa sekali apabila mereka tidak membenarkan doktor pelatih untuk ke sana..tapi sebagai pengganti..Allah izinkan naqibah kesayanganku dr asmarawati untuk kesana memberi bantuan di sana..

Situasi Gaza Tidak Menentu

January 29, 2009

Dr Asmarawati Md Yatim

Dr Asmarawati Md Yatim

Laporan Dr Asmarawati Md Yatim
Pakar Anaesthesiology
Doktor HALUAN di Gaza

GAZA - Letupan bom kali kedua pada hari Selasa 0230hrs tiba-tiba memutuskan bekalan air di hospital kami bertugas. Kami yang sedang melakukan pembedahan di European Gaza Hospital cemas bukan kerana takut dibom tetapi bimbang dengan nasib pesakit-pesakit kami. Kami hanya mampu berdoa agar pembedahan dan rawatan mereka tidak terjejas. Hati kecil ini terdetik juga - manalah tahu, mungkin syahid saja di sini kerana jelas dentuman bom tadi terdengar macam dekat sekali.

Suasana di Gaza masih di hujung tanduk. Setiap anak jati Palestin di Gaza seolah-olah pasrah dengan dengan takdir yang menimpa mereka tetapi tetap teguh dengan komitmen jihad mereka yang tinggi. Mereka sangat-sangat menyantuni para pekerja medikal yang mencurah tiba untuk membantu. Namun di sebalik keceriaan wajah mereka, terselit juga kesayuan nun di bola mata kerana mungkin saudara tersayang telahpun kembali kepada Penciptanya. Cara mengatasi kesedihan itu adalah dengan meneruskan jihad mempertahankan Deen dan watan mereka.

Ini bukan kali pertama saya di medan bencana. Bukan kali pertama saya melihat manusia meratap kerana kesedihan yang amat sangat setelah kehilangan orang yang disayangi, dan harta-benda dan rumah tangga yang punah ranap. Tetapi ketibaan saya buat kali pertama di Gaza ini menjadi kejutan yang amat sangat dek kemusnahan dahsyat yang tergamak dilakukan oleh sebuah negara berkuasa besar Israel ke atas sebuah semenanjung pipis bernama Gaza yang rakyatnya hanya kais pagi makan pagi, kais petang makan petang. Ibarat gajah membunuh nyamuk. Bacul sungguh Yahudi rupanya.

Saya dan pasukan doktor daripada Mercy Malaysia berjaya membolosi sempadan Mesir-Israel setelah lebih 48 jam menantikan kebenaran pihak tentera sempadan Mesir yang amat mencemburui siapa yang bakal melintasi masuk ke daerah Gaza. Ribuan relawan daripada pelbagai negara telah menunggu. Kami mempunyai segala dokumen yang lengkap berserta surat diplomatik tetapi itupun bukan jaminan bila kita berada di medan peperangan. Sesampai di Gaza, saya terus bersyukur ke hadrat Illahi kerana akhirnya tiba juga di medan amal yang saya impi-impikan selama ini. Saya terus ditempatkan di Shahid Najar Hospital di mana kami melakukan kerja-kerja rawatan kepada pesakit dan menjalankan pembedahan. Terdapat ramai doktor di situ - Arab, Eropah dan Asia.

Keadaan di Gaza amat tegang walaupun tentera Israel sudahpun berundur sepenuhnya. Hamas mahu semua sempadannya dengan Israel dan Mesir dibuka sepenuhnya agar bantuan kemanusiaan dapat masuk tetapi tidak mahu mengiktiraf rejim zionis itu. Ini membuakkan kemarahan kaum penjajah Yahudi itu. Kelmarin, dua rakyat Palestin ditembak mati dari jarak jauh oleh sniper Yahudi. Penduduk Gaza, walaupun hidup di bawah tekanan dan dalam keadaan ketakutan, tetap tabah menghadapi dugaan harian sebegini. Inilah yang mengkagumkan saya. Dalam bahasa Inggeris, saya “extremely amazed” dengan ketabahan mereka bertahan sebegini bertahun lamanya.

Saya bersyukur kerana masih ada bekalan air dan elektrik yang mengalir di sesetengah zon operasi menyelamat kami. Tidak dinafikan bahawa bekalan perubatan ada yang terputus ataupun terhad. Begitu juga dengan peralatan bantuan perubatan. Namun ianya tidaklah begitu serius. Ada yang musnah dan ada yang rosak tidak berganti. Namun para doktor Palestin di sini tidak pernah mengeluh malah riak wajah mereka bagaikan meraikan kedatangan kami, doktor-doktor Muslim lain, ke jazirah tanah tumpah darah mereka.

Salam saya kepada semua sahabat dan rakan di Malaysia. Doakan Gaza dan rakyatnya agar dimenangkan Allah SWT dunia dan akhirat.

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P3061813.JPG

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reform for educational excellence

FROM MY DEAREST PROFESSOR



ks


Epistemological Reform for Educational Excellence



Dr. Omar H. Kasule

The paper is based on the thesis that epistemological reform is necessary for educational excellence. The paper starts by summarizing basic concepts and paradigms of Islamic epistemology and methodology of research. It then discusses the current crisis of knowledge and education in the ummat manifesting as low motivation for learning and love or respect for knowledge. The solution of the education crisis will start by epistemological reform in each of the disciplines of knowledge. Epistemological reform is defined as identifying biases in basic paradigms and research methodology that reflect a non-tauhidi world-view. This is followed by reformulating basic epistemological concepts and paradigms of various disciplines from a tauhidi paradigm characterized by objectivity, istiqamat al ma’arifat, and universality, ‘aalamiyyat al ma’arifat, of knowledge. The paper briefly describes the on-going experiment of an Islamic Input in the medical curricula. The conclusion of the paper is that excellence in learning and research will be achieved after epistemological reform that will motivate students and teachers to pursue knowledge within the tauhidi framework that conforms to their inner values and world-view.

1.0 BASIC EPISTEMOLOGICAL CONCEPTS

1.1 WHAT IS ISLAMIC EPISTEMOLOGY?, nadhariyat al ma’arifat al islamiyyat
Epistemology is the science of knowledge, ‘ilm al ‘ilm. It is the study of the origin, nature, and methods of knowledge with the aim of reaching certainty. Islamic epistemology, nadhariyyat ma’rifiyyat Islamiyyat, is based on the tauhidi paradigm. Its fixed parameters are from revelation, wahy. Its variable parameters are conditioned by varying spatio-temporal circumstances. Its sources are revelation (Qur’an and sunnat), empirical observation and experimentation, and human reason. Its main challenge today is achieving objectivity, al istiqamat, which is staying on the path of truth and not being swayed by whims and desires. Istiqamat comes only next to iman, as the Prophet said 'qul amantu bi al laahi thumma istaqim'.

1.2 NATURE OF KNOWLEDGE, tabi’at al ma’arifat al insaniyyat
The Qur’anic terms for knowledge are: ‘ilm, ma’arifat, hikmat, basiirat, ra’ay, dhann, yaqeen, tadhkirat, shu’ur, lubb, naba’, burhan, dirayat, haqq, and tasawwur. The terms for lack of knowledge are: jahl, raib, shakk, dhann, and ghalabat al dhann. Grades of knowledge are ‘ilm al yaqeen, ‘ayn al yaqeen, and haqq al yaqeen. Knowledge is correlated with iman, ‘aql, qalb, and taqwah. The Qur’an emphasizes the evidential basis of knowledge, hujjiyat al burhan. The seat of knowledge is the ‘aql, and qalb. Allah’s knowledge is limitless but human knowledge is limited. Humans vary in knowledge. Knowledge is public property that cannot be hidden or monopolized. Humans, angels, jinn, and other living things have varying amounts of knowledge. Knowledge can be absolute for example revealed knowledge. Other types of knowledge are relative, nisbiyat al haqiqat. The probabilistic nature of knowledge arises out of limitations of human observation and interpretation of physical phenomena.

1.3 HISTORY OF HUMAN KNOWLEDGE, tarikh al ma’rifat al insaniyat
Adam was the first human to learn actively when he was taught the names of all things. Human knowledge after that grew by empirical trial and error or through revelations. Development of language and writing played a big role in knowledge development. Publication and telecommunication are responsible for the current knowledge revolution.

1.4 SOURCES OF KNOWLEDGE, masadir al ma’arifat:
All knowledge is from Allah. Humans can get it in a passive way from revelations or in an active way by empirical observation and experimentation. Whatever knowledge they get is ultimately from Allah. Knowledge may be innate or acquired. Humans have knowledge of the creator even before birth. Some human knowledge is instinct. Most human knowledge is learned as observation, ‘ilm tajriibi; transmission, 'ilm naqli; or analysis and understanding, 'ilm 'aqli. Seeking to know is an inner human need that satisfies curiosity.

Revelation, wahy, inference, ‘aql, and empirical observation of the universe, kaun, are major sources of acquired knowledge accepted by believers. In terms of quantity, empirical knowledge, ‘ilm tajriibi, comes first. In terms of quality revealed knowledge, ‘ilm al wahy, comes first. There is close interaction and inter-dependence between revelation, inference, and empirical observation. ‘Aql is needed to understand wahy and reach conclusions from empirical observations. Wahy protects ‘aql from mistakes and provides it with information about the unseen. ‘Aql cannot, unaided, fully understand the empirical world.

There is lack of unanimity on the following as additional sources of knowledge: ‘ilm laduniy; inspiration, ilham; intuition, hadas; instinct, jabillat; geomancy, firasat; dreams, ru’uyat; and kashf. The controversy is not whether they are sources of knowledge but whether they are sources independent of the three mentioned before. Magic & sorcery, sihr; astrology, tanjiim; foretelling, kahanat & tatayur; and other forms of superstition are not sources of true knowledge. They may lead to correct and verifiable facts but only by chance and coincidence. They most often lead to wrong and misguiding facts.

1.5 CLASSIFICATION OF KNOWLEDGE, tasnif al marifat
Knowledge can be innate or acquired. It can be ‘aqli or naqli. It can be knowledge of the seen, ‘ilm al shahadat, and knowledge of the unseen, ‘ilm al ghaib. The unseen can be absolute, ghaib mutlaq, or relative, ghaib nisbi. Acquisition of knowledge may be individually obligatory, fard ‘ain, whereas other knowledge is collectively obligatory, fard kifayat. Knowledge can be useful, ‘ilmu nafiu. Knowledge can be basic or applied. There are many different disciplines of knowledge. The disciplines keep changing with advance of knowledge and understanding. A discipline is defined and is limited by its methodology.

1.6 LIMITATIONS OF HUMAN KNOWLEDGE, mahdudiyat al marifat al bashariyyat
The Qur'an in many verses has reminded humans that their knowledge in all spheres and disciplines of knowledge is limited. Human senses can be easily deceived. Human intellect has limitations in interpreting correct sensory perceptions. Humans cannot know the unseen, ghaib. Humans can operate in limited time frames. The past and the future are unknowable with certainty. Humans operate in a limited speed frame at both the conceptual and sensory levels. Ideas can not be digested and processed if they are generated too slowly or too quickly. Humans cannot visually perceive very slow or very rapid events. Very slow events like the revolution of the earth or its rotation are perceived as if they are not happening. Human memory is limited. Knowledge acquired decays or may be lost altogether. Humans would have been more knowledgeable if they had perfect memory.

2.0 METHODOLOGY OF KNOWLEDGE, manhaj al ma’arifat

2.1 CONCEPTS
Methodology started with Adam naming and classifying all things followed by trial and error discoveries and later by systematic methodological investigation. Inspired by the Qur’an, Muslims developed the empirical scientific methodology that triggered the European reformation, renaissance, and scientific and technological revolution starting in the early 16th century CE. Francis Bacon (1561-1626), the first European to write systematically about the empirical methodology was inspired by Muslim science reaching Europe in his times. Europeans copied the empirical methodology without its tauhidi context, rejected wahy as a source of knowledge, and later imposed badly-copied secularized science on the Muslim world. Ancient Muslim scientists had shown that wahy, ‘aql, and empiricism were compatible and had used methodological tools from the Qur’an to correct deficiencies and improve Greek science before passing it on to Europeans. They replaced Aristotelian deductive logic and definitions with an Islamic inductive logic inspired by the Qur’an.

2.2 METHODOLOGY FROM THE QURAN, manhaj qur’ani
The Qur’an provides general guiding principles and is not a substitute for empirical research. It enjoins empirical observation; liberates the mind from superstition, blind following, intellectual dependency, and whims. Its tauhidi paradigm is the basis for causality, rationality, order, predictability, innovation, objectivity, and natural laws. Laws can be known through wahy, empirical observation and experimentation. The Qur’anic teaches the inductive methodology, empirical observation, nadhar & tabassur; interpretation tadabbur, tafakkur, i’itibaar & tafaquhu; and evidential knowledge, bayyinat & burhan). It condemns blind following, taqliid, conjecture, dhann; and personal whims, hiwa al nafs. The Qur’anic concept of istiqamat calls for valid and un-biased knowledge. The Qur’anic concepts of istikhlaf, taskhir, and isti’imar are a basis for technology. The concept of ‘ilm nafei underlies the imperative to transform basic knowledge into useful technology.

2.3 METHODOLOGY FROM THE CLASSICAL ISLAMIC SCIENCES
Classical sciences and their concepts are applicable to science and technology. Tafsir ‘ilmi and tafsir mawdhu’e parallel data interpretation in empirical research. ‘Ilm al nasakh explains how new data updates old theories without making them completely useless. ‘Ilm al rijaal can ascertain the trustworthiness of researchers. ‘Ilm naqd al hadith can inculcate attitudes of critical reading of scientific literature. Qiyaas is analogical reasoning. Istihbaab is continued application of a hypothesis or scientific laws until disproved. Istihsan is comparable to clinical intuition. Istislah is use of public interest to select among options for example medical technologies. Ijma is consensus-building among empirical researchers. Maqasid al shariat are conceptual tools for balanced use of S&T. Qawaid al shariat are axioms that simplify complex logical operations by using established axioms without going through detailed derivations.

2.4 ISLAMIC CRITIQUE OF THE EMPIRICAL METHOD, naqd al manhaj al tajribi
Using methodological tools from the Qur’an and classical Islamic sciences, Muslims developed a new empirical and inductive methodology in the form of qiyaas usuuli and also pioneered the empirical methods by experimentation and observation in a systematic way as illustrated by the work on Ibn Hazm on optics. They criticize ancient Greek methodology as conjectural, hypothetical, despising perceptual knowledge, and based on deductive logic. They accept the European scientific method of formulating and testing hypothesis but reject its philosophical presumptions: materialism, pragmatism, atheism, rejection of wahy as a source of knowledge, lack of balance, rejection of the duality between matter and spirit, lack of human purpose, lacks of an integrating paradigm like tauhid, and being Euro-centric and not universal. European claims to being open-minded, methodological, accurate, precise, objective, and morally neutral have been observed not to hold in practice. In its arrogance it treats as absolute probabilistic and relativistic empirical knowledge based fallible human observation and interpretation.

3.0 CRISIS OF KNOWLEDGE and EDUCATION, azmat al ma’arifat wa al ta’aliimkh
3.1 MANIFESTATIONS OF THE CRISIS
There is pervasive ignorance of uluum al diin and uluum al dunia. There is little respect for scholarship. Wealth and power are considered more important than scholarship. There is neglect of the empirical sciences. There is a dichotomy in the education system: traditional Islamic vs. imported European, ulum al diin vs ulum al dunia. Integration of the 2 systems has failed or has been difficult because it has been mechanical and not conceptual. The process of secularization in education has removed the moral dimension from the education and violated the aim of Islamic education to produce an integrated and perfect individual, insan kaamil. The brain drain from Muslim countries has compounded the educational crisis.

3.2 UMMATIC MALAISE DUE TO THE KNOWLEDGE CRISES
Knowledge deficiency and intellectual weakness are the most significant manifestation of ummat’s decadence. The intellectual crisis of the ummat is worsened by copying and using poorly digested alien ideas and concepts. The prophet warned the ummat about the lizard-hole phenomenon in which the ummat in later times would follow its enemies unquestionably like the lizard running into its hole. Among the manifestations of the ummatic malaise are action deficiency, political weakness, economic dependency, military weakness, dependence in science and technology, and erosion of the Islamic identity in life-style.

3.3 HISTORICAL BACKGROUND
The generation of the Prophet (PBUH) was the best generation. The best teacher met the best students and excellent results were obtained. Companions had excellent knowledge and understanding. Seeds of the current crisis appeared towards the end of the khilafat rashidat. New social and political forces overthrew the khilafat rashidat and the ideals it represented were distorted or abolished. Then the authentic ‘ulama and opinion leaders who remained faithful to the ideals of Islam were marginalized and persecuted. Intellectual stagnation then ensued. The process of secularization of the Muslim state progressed. Widespread ignorance and illiteracy became common. Many non-Islamic ideas and facts without valid proof have found their way into the intellectual and religious heritage of the ummat making the existing intellectual crisis even worse.

4.0 PRELIMINARY STEPS TOWARDS REFORM OF KNOWLEDGE AND EDUCATION
4.1 KNOWLEDGE, A PRE REQUISITE FOR TAJDID
Reform and revival of the ummat will occur through educational and knowledge reform. Tajdid is a recurring phenomenon in the ummat and is a sign of its health and dynamism. It is a basic characteristic of the ummat that periods of reform/revival alternate with periods of decay and return to jahiliyyat. Tajdid requires knowledge, ideas and action related by the following mathematical equation: tajdid = idea + action. Action without knowledge and guiding ideas will not lead to true change. Ideas without action are not change at all. Tajdid requires and is preceded by a reform in knowledge to provide ideas and motivation on which to build. All successful societal reform starts with change in knowledge. The ideal society cannot be created without a knowledge base. That knowledge base must be correct, relevant, and useful. Successful revival movements throughout Muslim history have always been led by scholars.

4.2 A NEW KNOWLEDGE STRATEGY, nahwa istratijiyyat ma’arifiyyat jadiidat
The Muslim ummat is a potential economic and political bloc whose potential is not yet realized. The contemporary tajdid movement has a lot of strengths but also has basic deficiencies that must be corrected. The knowledge and intellectual crises are still a barrier. Reform movements unguided by correct knowledge and understanding will falter and fail or will be deviated from their paths. Social change requires change in attitudes, values, convictions and behavior of a critical mass of the population. Attitudes, values, convictions, and behaviors are determined by the knowledge base. The vision of the knowledge strategy is an upright balanced person who understands the creator, knows his place, his roles, his rights, and his responsibilities in the cosmic order. The mission of the knowledge strategy is conceptual transformation of the education system from kindergarten to post graduate studies to reflect tauhid, positive moral values, objectivity, universality, and serving the larger causes of humanity.

4.3 TOWARDS AN ISLAMIC METHODOLOGY, nahwa manhajiyyat ‘ilmiyyat islamiyyat
A tauhidi universal, objective and unbiased methodology must replace the Euro-centric and philosophically biased context and not the practical experimental methods. The precepts of tauhidi science are: unity of knowledge, comprehensiveness; causality is the basis for human action, human knowledge is limited, investigation of causal relations is based on constant and fixed natural laws, harmony between the seen and the unseen, 3 sources of knowledge (wahy, aql & empirical observation); khilafat; moral accountability; creation and existence have a purpose, truth is both absolute and relative, human free will is the basis of accountability, and tawakkul.

5.0 DEVELOPMENT OF A SCIENTIFIC CULTURE, nahwa thaqafat ‘ilmiyyat

5.1 BASIC CONCEPTS
The Qur’an is the basis for developing a vigorous and dynamic scientific culture in the ummat. Basic concepts are the Qur’an, intellect, knowledge, fiqh, thinking, innovation and creativity. The Qur’an is not a textbook of science. It however contains many verses that train the mind to observe, analyze, think and act in a scientific manner. The Qur’anic stories have lessons, many scientific, for those who understand. Intellect is correlated with signs and with knowledge. Failure to use the intellect and blind following are condemned. Knowledge is supreme. It removes blind following. Human knowledge is limited. Knowledge is acquired by study. Humans were ordained to read. Knowledge by itself is not useful unless it is associated with work. The Qur’an has used the term fiqh to refer to understanding which is deeper than knowing. The Qur’an puts emphasis on thinking. Thinking is based on empirical observation. The Qur’an emphasizes freedom of thought in the form of freedom of belief. Innovations in religion are prohibited but creativity is encouraged.

5.2 DESCRIPTIVE KNOWLEDGE
The Qur’an described mountains, the barrier between two oceans, metal, the wind, plants, the sky, honey, and water. It described the motion of the earth, the boats, the sun, the moon, the water, and of the wind. It described processes such as making of iron, armor, dams, and boats. It described the creation of the human from dust. It describes the constant laws of nature, sunan al laah fi al kawn. The laws are fixed and stable and operate in various situations. Order is a law of nature. Recording of observations is emphasized.

5.3 ANALYTIC KNOWLEDGE
The Qur’an calls for evidence. It rejects false evidence and condemns non evidence-based knowledge such as sorcery, consulting fortune tellers, speculation or conjecture. Human thought is a tool and not an end in itself. It operates on the basis of empirical observations and revelation, both objective sources of information, thought that is not based on an empirical basis or revelation is speculative and leads to wrong conclusions. The Qur’an calls for objectivity. It condemns following subjective feelings and turning away from the truth. Reliance is on observation and not speculation. The Qur’an calls upon humans to observe Allah’s signs in the universe and in humans. The Qur’an however made it clear that human senses have limitations. Rational thinking and logical operations were described. In many prohibitions the Qur’an provides logical reasons. The use of similitude, tashbiih, of two things and phenomena is seen several verses. The Qur’an also employed many examples, mithl, to illustrate concepts. Prudence in reaching conclusions is emphasized.

5.4 ETIQUETTE OF SCIENTIFIC DISCOURSE
The Qur’an and sunnat teach the etiquette of scientific discourse. Questions can be for finding out information. The opposing opinion should be respected. Differences on scientific matters can arise and are natural. Discussion and exchange of views is a necessity for humans. Discussion has its own etiquette. Truth must be revealed. Contradictions must be avoided. Arrogance is condemned. The following are attributes of good discussion: objectivity, truthfulness, asking for evidence, and knowledge. Purposeless disputation is frowned upon. False premises should be abandoned once discovered Fear of people should be no reason for not revealing the truth. Deception is condemned. The truth of any assertion must be checked. Yaqeen is the basis of ‘ilm but dhann is not.

6.0 REFORM OF KNOWLEDGE: CONCEPT & PRACTICE

6.1 THE CONCEPT OF REFORM:
Reform of knowledge is a process of recasting the corpus of human knowledge to conform to the basic tenets of ‘aqidat al tauhid. The process of reform does not call for re-invention of the wheel of knowledge but calls for reform, correction, and re-orientation. It is evolutionary and not revolutionary. It is corrective and reformative. It is the first step in the reform of the education system as a prelude to reform of society.

6.2 HISTORY OF KNOWLEDGE REFORM
The 2-3rd centuries H witnessed a failed effort at knowledge transfer. Greek scientific knowledge was transferred to Muslims together with Greek philosophy and ideas that caused confusions in ‘aqiidat. Greek science depended more on philosophical deduction than experimentally-based induction. It discouraged the scientific tarbiyat of the Qur’an which emphasized observation of nature as a basis for conclusions. The recent knowledge reform movement towards the close of the 14th century H aims at building an education system based on tauhid.

6.3 REFORM OF DISCIPLINES:
Reform has to start with reforming the epistemology, methodology, and corpus of knowledge of each discipline. It must be pro-active, academic, methodological, objective, and practical. Its vision is objective, universal, and beneficial knowledge in the context of a harmonious interaction of humans with their physical, social, and spiritual environment. Its practical mission is transformation of the paradigms, methodologies, and uses of disciplines of knowledge to conform to tauhid. Its immediate goals are: (a) reforming paradigms of existing disciplines to change them from parochiality to universal objectivity, (b) reconstruction of the paradigms using objective and universal guidelines, (c) re-classifying disciplines to reflect universal tauhidi values, (d) reforming research methodology to become objective, purposeful, and comprehensive (e) growth of knowledge by research, and (f) inculcating morally correct application of knowledge. The Qur’an gives general principles that establish objectivity and protect against biased research methodology. It creates a world-view that encourages research to extend the frontiers of knowledge and its use for the benefit of the whole universe. Scientists are encouraged to work within these Qur’anic parameters to expand the frontiers of knowledge through research, basic and applied.

6.4 MISUNDERSTANDING THE REFORM PROCESS
Reform has been misunderstood as rejection of the corpus of existing human knowledge and disciplines. It has been misunderstood as creation of knowledge exclusive to Muslims. It has been misconstrued as rewriting existing text-books to reflect Islamic themes without deep thought about the paradigms and methodology. It has also been confined to spiritual reform of the student, scholar, or researcher. The following superficial approaches to reform have been tried and failed: ‘Insertion’ of Qur’anic verses and hadiths in an otherwise European piece of writing, searching for scientific facts in the Qur’an, searching for Qur’anic proof of scientific facts, establishing Qur’anic scientific miracles, searching for parallels between Islamic and European concepts, using Islamic in place of European terminologies, and adding supplementary ideas to the European corpus of knowledge.

6.5 PRACTICAL STEPS / TASKS OF THE REFORM PROCESS:
The first step is a good grounding in Islamic methodological sciences of of usul al fiqh, ‘uluum al Qur’an, ulum al hadith, and 'uluum al llughat. This is followed by reading the Qur’an and sunnat with understanding of the changing time-space dimensions. This is followed by clarification of basic epistemological issues and relations: wahy and aql, ghaib and shahada, ‘ilm and iman. This is followed by an Islamic critique of basic paradigms, basic assumptions, and basic concepts of various disciplines using criteria of Islamic methodology and Islamic epistemology. Islamic reviews of existing text-books and teaching materials are then undertaken to identify deviations from the tauhidi episteme and the Islamic methodology.

The initial output of the reform process will be Islamic introductions to disciplines, muqaddimat al ‘uluum, establishing basic Islamic principles and paradigms that determine and regulate the methodology, content, and teaching of disciplines. This parallels Ibn Khaldun’s Introduction to History, muqaddimat presented generalizing and methodological concepts on historical events. Publication and testing of new text-books and other teaching materials is a necessary step towards reform by putting into the hands of teachers and students reformed material. Developing applied knowledge in science and technology from basic knowledge will be the last stage of the reform process. This is because in the end it is science and technology that actually lead to changes in society.

kh

7.0 STAGES IN THE REFORM OF MEDICAL SCIENCES

7.1 HISTORY OF MEDICINE, tarikh al tibb
Pre-Islamic roots of medicine are found in ancient Egyptian, Babylon, Chinese, Indian, Syriac, Persian, Arabian, and Greco-Roman civilizations. Medical knowledge in the early Islamic period (0 – 132 H) was based on traditional Arab medicine and medical teachings of the prophet. Medicine in the golden era of the Abassid period (132 – 656 H) started with translation of Greek and other medical texts. Muslims added the results of their observations and experimentation. Following the Tatar invasion and destruction of the capital of the khilafat in Baghdad, the Muslim world went into a period of decline. Medicine and medical knowledge also declined. Medical knowledge spread in Europe from Andalusia. Muslims made many contributions to basic sciences and the various clinical disciplines.

7.2 PROPHETIC MEDICINE, tibb nabawi
Tibb nabawi refers to words and actions of the Prophet with a bearing on disease, treatment of disease, and care of patients. The Prophet enunciated a basic principle in medicine that for every disease there is cure. The sources of tibb nabawi are revelation, empirical experience, and folk medicine of the Arabian Peninsula. Tibb nabawi can be spiritual, curative or preventive. Most of tibb nabawi is preventive medicine. Tibb nabawi is an authentic and valid medical system. The general principles of this system are applicable at all times and all places. The specific remedies taught by the Prophet (PBUH) are valid and useful. They however can not be used today without undertaking further empirical research because of changes in the human and physical environments.

7.3 ISLAMIC MEDICINE, mafhum al tibb al islami
Islamic Medicine is defined as medicine whose basic paradigms, concepts, values, and procedures conform to or to do not contradict the Qur’an and Sunnah. It is not specific medical procedures or therapeutic agents used in a particular place or a particular time. Islamic Medicine is universal, all-embracing, flexible, and allows for growth and development of various methods of investigating and treating diseases within the frame-work described above. This definition calls for basic transformation of current medical systems. Islamic Medicine thus becomes the result of an Islamic critique and reformulation of the basic paradigms, research methodology, teaching, and practice of medicine. This process is called reform of Medicine. The end-result of the reform process will not be a medical system for Muslims only but for the whole humanity because Islam is a set of universal and objective values.

7.4 REFORM OF KNOWLEDGE IN MEDICINE
Muslims failed to reform Greek medicine when they neglected the empirical scientific method of the Qur’an and adopted negative aspects of Greek philosophy that discouraged experimentation. Guided by empirical scientific spirit of the Qur’an, Muslims must be innovative, creative, and researchers in basic and applied medical sciences so that they may become leaders of the disciplines. A medical student starts by commitment to discipline reform process. He must master your discipline well. He should then get basics of Islamic methodology from usul al fiqh, ‘uluum al Qur’an and ‘uluum al hadith to be able to critique the basic paradigms of your discipline on the basis of tauhid and the universal and perennial values of Islam. This is followed by research, publishing, teaching, networking, and inspiring others.
7.5 THE ISLAMIC INPUT CURRICULUM
The vision of the curriculum has two closely related components: Islamization and legal medicine. Islamization deals with putting medicine in an Islamic context in terms of epistemology, values, and attitudes. Legal medicine deals with issues of application of the Law from a medical perspective. The curriculum has 5 objectives: (a) Introduction of Islamic paradigms and concepts in general and as they relate to medicine (b) strengthening iman through study of Allah’s sign in the human body (c) appreciating and understanding the juridical, fiqh, aspects of health and disease, al fiqh al tibbi (d) understanding the social issues in medical practice and research (e) professional etiquette, adab al tabiib.

8.0 THE ISLAMIC INPUT CURRICULUM IN MEDICINE

8.1 INTRODUCTION TO THE ISLAMIC INPUT CURRICULUM (IIMC)
The main motive of IIMC is to resolve the crisis of duality or dichotomy manifesting as teaching Islamic sciences separately from medical disciplines by different teachers and in different institutions. IIMC resolves the crisis of duality by insisting that Islamic concepts should be taught by the same people who teach medical disciplines. All lecturers in the Kulliyah of Medicine go through a Diploma in Islamic Studies (DIS) whose modules are exactly the same as the modules of IIMC. This prepares them to be effective teachers of IIMC.

The teaching material of IIMC has been prepared and tested over the past 7 years. Synopses of all lectures for years 1 -5 are available at http://omarkasule.tripod.com.

Since the start of the Kulliyah in 1997, we have worked towards integrating Islamic values and concepts in the teaching and examination of basic and clinical medical sciences. The expectation is that our graduates will be able to integrate Islamic moral and legal values in their practice of medicine because they went through an integrated education system.

IIMC follows the Islamic paradigm of reading 2 books, the book of revelation, kitaab al wahy, and the book of empirical science, kitaab al kawn. Both books contain signs of Allah, ayaat al llaah, and must be read together. It is a mistake to read one of the books and neglect the other. The solution to the crisis of duality in the ummah starts from joint reading of the 2 books, al jam ‘u baina al qira atain. Thus medical scientists who are involved in IIMC read the signs in both books.

The vision of IIC has two separate but closely related components: Islamization and legal medicine. Islamisation deals with putting medicine in an Islamic context in terms of epistemology, values, and attitudes. Legal medicine deals with issues of application of the Law (fiqh) from a medical perspective.

IIMC has 5 main objectives: (a) introduction of Islamic paradigms and concepts in general as they relate to medicine, mafahiim Islamiyat fi al Tibb. (b) strengthening faith, iman, through study of Allah’s sign in the human body (c) appreciating and understanding the juridical, fiqh, aspects of health and disease, al fiqh al tibbi. (d) understanding the social issues in medical practice and research and (e) Professional etiquette, adab al tabiib, from the Islamic perspective.

We feel that IIC helps the future physician prepare for the heavy trust, the amanat of being professionally competent. He must be highly motivated. He must have personal, professional, intellectual, and spiritual development programs. He must know the proper etiquette of dealing with patients and colleagues. He also must know and avoid professional malpractice. He needs to be equipped with leadership and managerial skills to be able to function properly as a head of a medical team.

8.2 DERIVATION OF MEDICAL ETHICS FROM THE MAQASID AL SHARI’AT
In my view the most significant aspect of IIMC is the derivation of medical ethics from Islamic sources as al alternative to western sources. The full impact of this will be appreciated in due course when these ideas become widely adopted.

Secularized European law denied moral considerations associated with ‘religion’ and therefore failed to solve issues in modern medicine requiring moral considerations. This led to the birth of the discipline of medical ethics that is neither law enforceable by government nor morality enforceable by conscience. On the other hand, Islamic Law is comprehensive and encompasses moral principles directly applicable to medicine.

The theory of medical ethics in Islam should be based on the 5 purposes of the Law, maqasid al shari’at, that are also considered the 5 purposes of medicine, maqasid al tibb. The 5 purposes are preservation of religion and morality, hifdh al ddiin; preservation of life and health, hifdh al nafs; preservation of progeny, hifdh al nasl; preservation of intellect, hifdh al ‘aql; and preservation of wealth, hifdh al maal. Any medical action must fulfill one of the above purposes if it is to be considered ethical. If any medical procedure violates any of the 5 purposes it is deemed unethical.

In practical detailed situations, legal axioms called Principles of the Law or qawa’id al shari’at need to be used to resolve mostly situations of apparent conflict between maqasid or to assist logical reasoning. Principles of the Law, qawa’id al shari’at, when applied to the medical area can also be referred to as Ethical Principles of Medicine, qawa’id al tibb. The basic ethical principles of Islam relevant to medical practice be derived from the 5 principles of the Law, qawa’id al shari’at, that are: intention, qasd; certainty, yaqeen; injury, dharar; hardship, mashaqqat; and custom or precedent, ‘aadat. The maqasid and qawa’id are used in a synergistic way. The basic purpose of qawa’id is to provide robust rules for resolving situations of conflict between or among different maqasid.

The challenge before Muslim physicians is to liberate themselves from confusing and inconsistent European ethical theories and principles and instead to work hard to develop specific regulations for various medical interventions, dhawaabit al tibaabat, by a renewal of ijtihad. This ijtihad will be based on primary sources of the Law (Qur’an and sunnat), secondary sources of the Law based on transmission, masaadir naqliyyat (ijma and qiyaas); secondary sources of the Law based on reason, masaadir ‘aqliyyat (istishaab, istihsaan, & istilaah); the purposes of the Law, maqasid al shari’at; principles of the Law, qawa’id al fiqh; as well as regulations of the Law, dhawaabit al fiqh.

In the early period of medical jurisprudence (0-1400 H) most issues could be resolved by direct reference to the primary sources. In the middle period (1401 – 1420 H) issues were resolved by using ijma, qiyaas, istishaab, istihsaan, & istilaah. In the modern period (1420 - ) medical technology is creating so many issues whose resolution will require a broad bird’s eye-view approach that can only be found in the theory of maqasid al shari’at.

Paper presented at workshops on Epistemology and Educational Reform held at various university campuses in Nigeria June-July 2008 by Dr Omar Hasan Kasule Sr. MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Professor of Epidemiology and Islamic Medicine, Institute of Medicine, University of Brunei and Visiting Professor of Epidemiology at University of Malaya. EM omarkasule@yahoo.com This e-mail address is being protected from spambots. You need JavaScript enabled to view it WEB: http://omarkasule.tripod.com. Paper presented before at a Seminar on The Methodology of Sciences from an Islamic Perspective held at the Faculty of Dar al Uloom and organized jointly by the Epistemology Institute, the Faculty of Science Cairo University, and the Department of Philosophy Cairo University 23-26 April 2007

Monday, January 26, 2009

ke arah sistem yang islami - dari perspektif perubatan




Kadang - kadang terdetik dalam kalbuku alangkah bagusnya sekiranya lebih banyak masa kita diluangkan untuk melibatkan diri dengan kerja2 dakwah & tarbiyah..i envy those who have been taught in the field that is specific regarding the deen..such as those in the syariah, quran and sunnah and what nots..

Time to go the field and do the direct D&T - is restricted now , as in the sense that we have oncalls and such..thus by the time that our work has ended, the time left is usually spent to sleep.

But, in reality, the field of medicine opens up a vast opportunity to do the real da'wah. It is that the mindset of the doctors are so preoccupied with the concept of "patients" and "disease centered" , that we are lacking behind in producing a whole"islamic" medicine base.

There are many instances that the conventional medicinal system fails to incorporate the islamic values that in fact , is so simple to be implemented indeed.

We can divide this into two aspects, for the patient and also the staff.

Improvement in the conventional medicinal system
1) For the patient
- during the interview : ( history taking )
- the patient must be reminded that for every malady that have befallen them, are infact from Allah. Only Allah has the power to take them back. The medicine that have been given, are only the tools - (merely means ) - not the actual healer.

- they patients are to be taught to be "sabar" during the whole predicament
and to istighfar throughout the ordeal.They are encouraged to istighfar during the whole ordeal and
reflect upon their life, - and take this opportunity as to be closer to Allah

- when the patients are being admitted to the ward, they must be reminded that they are still obligatory to solat

- The patients have to still observe their aurah

For the doctors/nurses/other staff
- The staff have to be polite and take the opportunity to use this chance with the patient as to instill the islamic advice as mentioned above

- The staff must be trained in the field of fiqh medic - solat/aurah
: hukum for certain procedures and especially regarding solat/fasting for the doctors (during operations or such when they cannot leave the operation theater - or during deliveries - whereby they can jama' and such)

- The staff must be encouraged to keep their aurah as priority
--> the operation theater must be prepared with mini tudung - and long sleeved Operation theater shirts.

- The staff are to have mini tazkirah before starting their work - such as in the briefings (especially in obstetrics and gynaecology posting)

-the staff are to be encouraged to take part in the social issues of the patients - to take into consideartion and to take further action and advice for those patients who are invovled in the maksiat -> drug users and pre marriage conceptions


There are many improvements that can be made in the current medicinal system..if we are not able to change the system, thus we must work hard and support each other to achieve this kind of dream

May Allah guides us the way..Al JIhad !!

Saturday, January 24, 2009

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Sunday, January 18, 2009

TOKOH : SYEIKH ABDULLAH AZZAM






ABDULLAH AZZAM: MERINTIS KHILAFAH YANG HILANG

SEPINTAS LALU MENGENAI KEHIDUPAN BELIAU:

Beliau dilahirkan di kawasan perumahan yang dikenali sebagai Harrah As Syawahimah, disebuah kampung di utara Palestin iaitu kampung silah Al Harithiyah

semenjak kecil lagi beliau telah pun menunjukkan sikap dan sifat yang berbeza dengan kanak-kanaklain. Beliau banyak menghabiskan masanya dengan membaca buku dan beribadat.

Pengajian:
- memulakan pengajian di peringkat rendah di sebuah sekolah di kampung sendiri. Seterusnya beliau melanjutkan pelajarannya di Kolej Persediaan pertanian walaupun usianya masih muda. Dalam usia tersebut, beliau telah berjaya lulus dengan cemerlang di dlm peperiksaan dan dianugerahkan sijil diploma pertanian.

Perkahwinan:
mendirikan rumah tangga dengan ummu muhammad pada tahun 1965.
Dikurniakan 8 orang anak - 5 lelaki dan 3 perempuan.

beliau sangat menitikberatkanpengajian islam dan ilmu-ilmu syariah. Beliau menyambung pelajaran di universiti damsyik dlm bidah syariah.


semenjak kecil lagi as-syahid telah pun menunjukkan minatnya di dlm perjuangan islam , apabila beliau berjinak-jinak dengan gerakan al ikhwanul musimun

Seterusnya melanjutkan pengajiannya di universiti jordan dan cuba menghabiskan hafalan alqurannya. beliau juga bnyak membaca dan mengkaji kehidupan serta perjuangan as-syahid syed qutb dan as-syahid albanna di mesir.

1966- berjayamenghasilkn ijazah sarjana muda ( syariah) dengan kepujian jayid jiddan / pangkat kedua.

Jihad:
1967 - berlaku peristiwa hitam bagi palestin - kemasukan tentera yahudi ke tebing barat.
bermula dari saat itulah beliau mengumpulkan pemuda-pemuda untuk melancarkan jihad ke atas yahudi

di samping melaksanakan tugas jihad, beliau meneruskan pengajian di universiti al-azhar sehinggalah beliau berjaaya memperolehi ijazah sarjana usul fiqh.
seterusnya dianugerahkan ijazah kedoktoran PhD tingkatan as-syaraf setelah menyiapkan tesisnya berkaitan usul fiqh dari universiti al-azhar

ketika mengikuti pengajian di mesir, beliau mengadakan hubungan secara langsung dengan keluarga qutb.

pada tahun 1980, beliau dipecat dari tugasnya sebagai pensyarah di universiti jordan kerana didapati telah mentarbiyah beratus-ratus pemuda dan pelajar university itu dengan tarbiyah islamiyyah dan membangkitkan semangat mereka supaya bangun berjihad menentang yahudi di palestin

walaupun tekanan demi tekanan diterima oleh beliau dari kerajaan jordan, beliau tetap meneruskan usahanya menyebarkan fikrah syed qutb itu sehinggalah dikenali umum sebagai "syed qutb jordan"

semakin hari , tekanan yang dikenakan ke atasnya semakin hebat dan akhirnya beliau tidak dapat lagi meneruskan jihadnya di palesitn kerana kerajaan jordan menutup sempadan palestin -jordan.

Hijrah:
disebabkan pintu perjuangannnya telah tertutup di sana maka beliau berhijrah ke arab saudi. kemewahan hidup di saudi begitu menekan perasaannya dan menghalang beliau untuk tinggal lama di sana. kemudiannya beliau memohon bertugas di islamabad pakistan, supaya kedudukannya dengan bumi jihad afghanistan menjadi dekat.

Ke Pakistan:

beliau merasakan tugasnya sebagai pensyarah telah memendekkan waktunya untuk berjihad. justeru itu, untuk mengimbangi tugas tersebut, beliau telah mengumpulkan semua jadual syarahannya dalam masa seminggu kepada 3 hari. hari =hari yang lain, beliau pergi ke afghanistan untuk berjihad.

beliau makin memendekkan / memadatkan hari2 bertugas supaya dapat menggunakan masanya untuk berjihad..namun ia masih tidak mencukupi, sehinggalah pada 1984, beliau meninggalkan tugasnya sebagai pensyarah untuk ke peshawar untuk melaksanakan tugas2 jihad di sana sepenuh masa.

beliau juga sering berkunjung ke negara2 asing untuk menyebarkan fikrah jihad dan menyeru umat islam supaya memberikan sumbangan sekadar yang termampu kepada jihad afghanistan.

hasil usaha tersebut, beribu-ribu pemuda islam dari luar afghanistan, terutamanya dari negara2 arab datang ke afghanistan untuk menyertai jihad di sana.

Pembunuhan
perkara inin begitu menggerunkan kuasa2 kuffar barat, komunis dan juga keraajaan2 sekular umat islam.

perancangan demi perancangan diatur untuk membunuh tokoh ini.

maka pada 24 november 1989, beliau dibunuh bersama dua orang anaknya, ibrahim dan muhammad di arbab road peshawar, dalam satu letupan ketika mereka sedang menuju ke masjid untuk menunaikan solat jumaat

"dan jangan sekali-kali engkau menyangka bahawa orang -orang yang terbunuh (yang gugur syahid) pada jalan Allah itu mati. Mereka itu tidak mati)bahkan mereka adalah hidup (secara istimewa) di sisi Tuhan mereka dengan mendapat rezeki." "dan juga' mereka bersukacita dengan kurniaan dari Allah (balasan mati syahid) yang telah dilimpahkan kepada mereka dan mereka bergembira dengan berita baik mengenai (saudara-saudaranya) orang orang (islam yang sedang berjuang) yang masih tinggal di belakang, yang belum mati dan belum sampai kepada mereka , (iaitu) bahawa tidak ada kebimbangan (dari berlakunya kejadian yang tida baik) terhadap mereka dan mereka pula tidak akan berdukacita ," (surah ali imran:169 -170)

----------------------------------------------------
Petikan sebahagian dari wasiat dr abdullah azzam

" sesungguhnya kecintaan kepada jihad telah menguasai kehidupan diriku, perasaanku,hatiku dan sseluruh deritaku..

mereka yang memasang cita-cita yang tinggi (untuk melihat kemenangan islam) tanpa membuat apa2 persediaan adalah merupakan mereka yang berjiwa kecil dan tidak mahu serta tidak mungkin sampai ke kemuncak perjuangan dan tidak akan berjaya menuju kematlamatannya..............

....Wahai kaum muslimin,
kehidupan kalian adalah jihad, kemuliaan kalian juga terhasil dari jihad dan kewujudan kalian di atas muka bumi ini terikat dengan ikatan yang berpanjangan dengan jihad.

sesungguhnya kehebatan para da'i (pendakwah),kekuatan dan keberkesanandakwah dan kemuliaan umat islam tidka akan wujud melainkan dengan melaksanakn jihad pada jalan Allah

Kejarlah "kematian" kerana ia akan memeberikan kehidupan (yang hakiki)

wahai para ulama..

majulah kalian untuk memimpin generasi ini yang amat dahagakan untuk kembali kepada tuhannya. ..

....

Hiduplah kalian dengan tidak melupakan penderitaan yang ditanggung oleh umat Islam..

dengan ini juga aku berwasiat kepada kalian supaya berpegang teguh dengan akidah salafus salih (Ahli sunnah wal jamaah) dan janganlah kalian menuruti hawa nafsu..

aku juga berpesan dan berwasiat kepada kalian supaya sentiasa membaca al-quran, menjaga lidah, qiamullail, berpuasa sunat, berkawan baik dan sama2 bekerja dalam gerakan islam..


Syed Qutb:
sesungguhnya kalimah2 kami akan kekal bagaikan lilin hinggakan setelah kami mati keranaya (kerana perjuangan kami ini) maka kalimah2 tersebut akan terus berkembang biak dan hidup segar bersama mereka yang masih hidup...

(dipetik dari buku ABDULLAH AZZAM: MERINTIS KHILAFAH YANG HILANG , oleh ibnu ismail, pustaka syuhada, 2001)

Allahuakbar!!!!!!!

poster boycott

Saturday, January 17, 2009

perbezaan insuran konvensional dan takaful




saya ingin berkongsi tentang suatu ilmu yang tidak kurang pentingnya dalam seharian kita..

sejak saya bekerja, boleh dikatakan ada beberapa offer yang telah saya dapat berkenaan dengan insuran - namun dlm hati ini ada sedikit ketidakselesaan mengenai isu ini..walaupun secara amnya saya belum lagi come across the real explanation regarding the issue. However, in the end i came to agree on takaful..but not to mention which company..

about 3 days ago, i went to hear a "kuliah on fiqh muasarah " entitled takaful versus insuran in which i find it to be very informative and an eye opening indeed.

However, i was not able to attend from early on as i had to rush from work to attend the talk, thus i was a bit lost. And to be in the company of those who have some extended knowledge of the deen - thus i was a bit lagging from them.

Yet, i commend these kind of effort as to propagate the knowledge of the syariah in regards to our every day life..

this is an article that i would like to share by ust zaharuddin, whom is well versed in the subject..


Perbezaan Insuran

Konvensional & Takaful

Oleh

Ust Hj Zaharuddin Hj Abd Rahman

http://www.zaharuddin.net/

Ramai yang kurang memahami beza di antara praktis yang dilakukan oleh syarikat Insuran dan Takaful. Setelah saya menulis tentang terdapat unsur gharar dan riba di dalam insuran konvensional. Maka timbul dakwaan bahawa jika demikian, takaful juga mengandungi proses yang sama. Lalu, bagaimanakah bentuk yang dilakukan oleh syarikat-syarikat Takaful?. Bukankah ia juga mempunyai elemen meletakkan wang dan menunggu pampasan apabila musibah mendatang.?

Jawapan mudah saya adalah, syarikat-syarikat Takaful telah mengubah aqad ‘Mu'awadah Maliah' yang digunakan oleh syarikat Insuran konvensional kepada aqad Tabarru'at (kontrak derma). Hasilnya, aqad derma tidak terikat dengan syarat-syarat jual beli tadi, tidak juga diperlukan untuk jelas dan terang jumlah itu dan ini semasa serahan derma.

Contoh mudahnya, apabila anda memberikan hadiah kepada seseorang, adakah menjadi syarat agar anda memberitahu kepadanya berapa jumlah yang anda beri? Jawapnya sudah tentu tidak menjadi syarat. Ini kerana, ia adalah sumbangan baik dari satu pihak, tatkala itu tidak banyak syarat diperlukan untuk melaksanakan aqad derma ini.

Bagaimanapun bagi memudahkan urusan syarikat Takaful, mereka akan menggunakan gabungan beberapa aqad. Asas asasnya adalah :-

*
a) Tabarru' dan Mudarabah
*
b) Wakalah dan Tabarru

Saya tidak akan mengulas kedua-dua bentuknya secara panjang lebar, cukup saya sertakan gambar rajah bagi kedua-dua bentuk agar ia dapat memberi sedikit gambaran awal kepada para pembaca. ( Malangnya saya gagal memasukkan gambar rajah ini )

1) Takaful Model Wakalah dan Tabarru'

Keterangan ringkas : Syarikat Pengendali Takaful dilantik oleh pencarum sebagi wakil bagi menguruskan sejumlah wang tertentu untuk didermakan bagi tujuan takaful apabila diperlukan. Untuk melaksanakan tujuan itu syarikat Takaful akan mengambil sejumlah upah (al-Ujr) atas sebagai kos pengurusannya. Di samping itu, ia juga berfungsi sebagai wakil untuk melaburkan wang yang belum didermakan dan atas dasr Ju'alah, syarikat akan mengambil satu lagi jumlah upah sekiaranya ia berjaya mendapatkan untung dari pelaburan yang diusahakannya itu.

2) Takaful Model Tabarru dan Mudarabah

Keterangan ringkas : Menurut model ini, pihak pencarum meletakkan wangnya dalam jumlah tertentu atas aqad tabarru', pihak syarikat akan menguruskan tabung takaful dan dalam masa yang sama melaburkannya, jika terdapat lebihan keuntungan (surplus) setelah ditolak semua kos-kos pengurusan, pihak syarikat Takaful akan menghadiahkan sejumlah wang kepada peserta sebagai penghargaan penyertaannya.

Kesimpulan; perubahan dari aqad yang mengandungi ciri jual beli yang diamalkan oleh Insuran konevsnional menjadikannya bermasalah dari sudut Shariah. Ini berbeza dengan yang digunakan oleh Takaful yang menggunakan samada aqad derma (tabarru') atau (wakalah).

Berikut pula perbezaan antara keduanya dalam bentuk jadual ;-

Konvensional/ Takaful

konvensional:Kontrak Mu'awadah (Pertukaran Jual Beli) antara penanggung insurans dengan pihak yang diinsurankan

Takaful: Kontrak Tabbaru' ( Derma & sumbangan ) yang disertakan dengan pelaburan.
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insurans:Pemegang polisi membayar premium kepada penanggung insuran

takaful:Peserta membuat caruman ke dalam skim. Peserta saling menjamin sesama sendiri di bawah skim.
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insurans:Penanggung insuran bertanggung jawab membayar manfaat insuran seperti dijanjikan daripada asetnya (kumpulan wang insuran dan kumpulan wang pemegang saham)

takaful:
* Pengendali Takaful bertindak sebagai pentadbir skim dan membayar Takaful daripada kumpulan wang takaful.
* Sekiranya berlaku kekurangan dalam kumpulan wang takaful, pengendali Takaful akan menyediakan (Qardhul Hasan) pinjaman tanpa faedah untuk menampung kekurangan berkenaan.
Pelaburan kumpulan wang bebas tanpa sebarang kekangan Shariah Aset kumpulan wang Takaful HANYA boleh dilaburkan dalam instrumen yang selari dengan Shariah.
Wang pelanggan dianggap wang syarikat insuran dan dimilki olehnya sejurus dibayar oleh pelanggan. Wang pencarum tidak di kira sebagai wang syarikat malah ia diasingkan dan tidak dimiliki oleh pengendali
Keuntungan yang dihasilkan dari kumpulan wang pencarum adalah dimiliki sepenuhnya oleh syarikat. Ia juga adalah objektif utama syarikat insuran. Keuntungan hasil pelaburan dari kumpulan wang pencarum tidak dimiliki oleh syarikat kecuali nisbah yang disumbang dari wang syarikat sendiri. Baki keuntunaghn adalah milik tabung kumpulan wang pencarum.
Pencarum tidak berhak untuk mendapat sebarang bahagian dari 'surplus' Lebihan, untung atau pulangan dipegang oleh tabung untuk dibahagikan semula kepada pencarum.

Demikian penerangan ringkas saya.

Ust Zaharuddin Abd Rahman

http://www.zaharuddin.net/

17 Safar 1428 H = 7 Mac 2007

kekeliruan..



walaupun secara zahirnya saya sememangnya menyokong perjuangan palestin - namun hakikat nya saya tidak mengikuti perkembangannya secara detail.

kesibukan kerja tidak mengizinkan saya untuk menjerumuskan diri secara total untuk usaha ini.

saya baru sahaja tamat 'oncall' saya tgh hari tadi..bermula dari pagi semalam hingga ke pagi tadi, saya 'terlekat' di wad bersalin. suasana nya begitu 'hectic' sekali..bermula dengan 'grand round' hari, di mana degupan jantung saya menjadi kencang sekali (tachycardic).. dan tepat sekali jangkaan saya, tiba saja time saya untuk 'present case' , as expected, the specialist's voice became hardened.

Allah uji sangat, di mana kebanyakan patient yang masuk untuk bersalin, were having complicatoins, bermula dengan adaan jantung baby dah mula menjadi lemah - sama ada terlalu lambat (bradycardia ) atau terlalu laju (tachycardia) - all signs of fetal distress -- dibuktikan lagi dengan munculnya (type II) deceleration on CTG. (bermaksud - selepas sahaja adanya contraction, keadaan jantung baby mula menjadi lemah)

permulaan oncall yang kurang menarik - start off dengan emergency LSCS ( operation) - saya dan rakan2 terpaksa bergegas untuk 'confirmkan' blood - 2 pints whole blood, make sure blood dah di cross match, inform dan seterusnya postkan kes pada bahagian bius, contact bahagian paediatrics..menerangkan situasi pada pesakit dan juga suami dan seterusnya assistkan operatoin tersebut.

breakfast , lunch terpaksa saya makan serentak pada masa dinner , lebih kurang 930pm, dan itulah juga time rehat saya untuk sepanjang hari tu.

pesakit masuk nonstop..dan akhirnya hampir jam 0420 pagi tadi baru sempat nak melelapkan mata untuk sementara saja..atas kerusi yang beralaskn selimut..dalam 3 minit kemudian, pintu wad bersalin telah terbuka dengan kehadiran lagi satu patient..
namun, dalam keadaan yang dah sangat penat, saya dan rakan mengambil keputusan untuk sambung rehat sekejap sementara menunggu patient tu get settled down.
tapi kedengaran suara staff nurse memecahkan keheningan lebih kuranserg setengah jam kemudian -- "dr..!! dah ada pesakit baru lah!.."
dan seterusnya sehinggalah pukul 7 pagi tadi, di mana saya dan rakan seterusnya kena cover ward untuk ward round pagi ini..

seringkali saya ingin saja mengambil jalan keluar dari suasana begini..sebab sekiranya ada kesalahan yang saya buat - efeknya adalah pada pesakit..
cuai dlm mengambil periwayatan sejarah pesakit (history taking), buat physical examination , semasa prosedur - conduct delivery/episiotomy dan sebagainya..saya rasa tak sanggup untuk melihat kesannya terhadap pesakit - long term effect nya bagaimana?

dan sudah banyak kali timbul dalam benak fikiran saya di mana disebabkn kerja sebegini , saya terpaksa banyak meninggalkan kuliah2/solat2 berjemaah/program2 tamrin dan sebagainya..


namun seharusnya persepsi ini dihapuskan, semua nya untuk Allah juga..
setiap satu perkara itu merupakan ibadah jua..islam bukan datang dalam keadaan retorik atau berbentuk kuliah - islam adalah suatu 'cara hidup'..

untuk pergi berdemo - melibatkan diri dlm program2 sebegitu - bukanlah kayu ukur yang sebenarnya - namun bagaimana kita mentarbawikan suasana yang ada untuk meningkat hubungan dengan Allah dan melaksanakan syariat/mempertahankn deen dalam seharian

adakah kita ingin condemnkan seseorang yang tugasnya terlalu sibuk dan tidak mempunyai masa untuk join program2 itu kurang islamik dari seseorang yang giat berusrah/mengendalikan program2 islami, walhal orang yang sibuk itu kemungkinannya menterjemahkan apa yang telah dipelajarinya dalam tugas sehariannya?

Di sini timbul dilema , dimana kadang2 kita sibuk untuk melibatkan diri “secara zahir” dalam sesuatu program, namun hakikatnya kita tidak “melibatkan diri” secara total - untuk meningkatkan diri . Dan inilah virus yang melanda diri ini.. saya tidak dapat untuk 'grab' kan suasana yang ada sebagai wadah untuk meningkatkan hubungan dengan Allah – instead saya masih lagi mengejar suasana2 yang ideal diluar sana sebagai kayu ukur – contoh nya mengikuti kuliah2 dan usrah2..walhal tanggungjawab saya sebagai seorang anak/di tempat kerja/ dan sebagainya tidak menjadi priority sebagai keberhasilan tarbiyyah.

Allah swt berfirman :-

قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً

Ertinya : Katakanlah: ""Tiap-tiap orang berbuat amalan menurut keadaannya masing-masing"". Maka tuhanmu lebih mengetahui siapa yang lebih benar jalannya" ( Al-Isra : 84 )

Wallahu'alam...



AMERIKA PUN PERNAH BERBOYCOTT JUGA




CONTOH BOYCOTT YANG BERJAYA DALAM SEJARAH ...

From Wikipedia, the free encyclopedia

This 1846 lithograph has become a classic image of the Boston Tea Party.

The Boston Tea Party was an act of direct action protest by the American colonists against the British Government in which they destroyed many crates of tea belonging to the British East India Company and dumped it into the Boston Harbor. The incident, which took place on December 16, 1773, was a key event in the growth of the American Revolution and remains an iconic event of American history.



As Europeans developed a taste for tea in the 17th century, rival companies were formed to import the product from the East Indies.[1] When tea became popular in the British colonies in North America, Parliament sought to eliminate foreign competition by passing an act in 1721 that required colonists to import their tea only from Great Britain and the East India Company.[2] Because Parliament heavily taxed this tea and charged the East India company tarrifs, both Britons and British Americans found that it was much cheaper to buy smuggled tea, which usually came from Dutch sources—tea imported into Holland was not taxed by the Dutch government.[3] The biggest market for smuggled tea was England, but illicit tea was also smuggled into the colonies to a lesser extent.[4]

Tensions between Great Britain and the American colonies arose in the 1760s when Parliament sought, for the first time, to directly tax the colonies for the purpose of raising revenue. Colonists argued that, according to the British Constitution, British subjects could be taxed only by their own representatives; because the colonies were not represented in Parliament, they could not be taxed by that body. Colonists organized economic boycotts against the Stamp Act of 1765 and the Townshend Acts of 1767. By 1773, the British East India Company was in financial distress due in part to the colonial boycotts.[5]

Tea Act 1773

A protest notice

In response to this, the British government passed the Tea Act, which allowed the East India Company to sell tea to the colonies directly and without "payment of any customs or duties whatsoever" in Britain, instead paying the much lower American duty. This tax break allowed the East India Company to sell tea for half the old price and cheaper than the price of tea in England, enabling them to undercut the prices offered by the colonial merchants and smugglers granting them a virtual monopoly.[citation needed]

Many American colonists, particularly the wealthy smugglers, resented this favored treatment of a major company, which employed lobbyists and wielded great influence in Parliament. Protests resulted in both Philadelphia and New York, but it was those in Boston that made their mark in history. Still reeling from the Hutchinson letters, Bostonians suspected the selective removal of the Tea Tax was simply another attempt by the British parliament to squash American freedom. Samuel Adams, smugglers, and others called for agents and consignees of the East India Company tea to abandon their positions; consignees who hesitated were terrorized through attacks on their warehouses and even their homes.[6]

The first of many ships which arrived at the Boston harbor carrying the East India Company tea was Dartmouth arriving in late November 1773. A standoff ensued between the port authorities and the Sons of Liberty. Samuel Adams whipped up the growing crowd by demanding a series of protest meetings. Coming from both the city and outlying areas, thousands attended these meetings; every meeting larger than the one before. The crowds shouted defiance not only at the British Parliament, the East India Company, and Dartmouth but at Governor Thomas Hutchinson as well, who was still struggling to have the tea landed. On the night of December 16, the protest meeting, held at Boston's Old South Meeting House, was the largest yet seen. An estimated 8,000 people were said to have tipped the tea.

The owner of the Dartmouth and its captain agreed that the tea would be returned to England and similar promises were obtained from the owners of two more vessels en route, the Eleanor and the Beaver. However, Governor Hutchinson ordered the harbor to be blocked and he would not allow any tea-bearing vessels to leave until they had been unloaded. King George III was furious.[citation needed]

The Event

1789 engraving

On Thursday, December 16, 1773, the evening before the tea was due to be landed, Captain Roach appealed to Governor Hutchinson to allow his ship to leave without unloading its tea. When Roach returned and reported Hutchinson's refusal to a massive protest meeting, Samuel Adams said to the assembly "This meeting can do nothing more to save the country". As though on cue, the Sons of Liberty thinly disguised as either Mohawk[7][8] or Narragansett[9] Indians and armed with small hatchets and clubs, headed toward Griffin's Wharf (in Boston Harbor), where lay Dartmouth and the newly-arrived Beaver and Eleanor. Swiftly and efficiently, casks of tea were brought up from the hold to the deck, reasonable proof that some of the "Indians" were, in fact, longshoremen. The casks were opened and the tea dumped overboard; the work, lasting well into the night, was quick, thorough, and efficient. By dawn, over 342 casks or 90,000 lbs (45 tons) of tea worth an estimated £10,000 [10] or $1.87 million USD[11] in 2007 currency) had been consigned to waters of Boston harbor.[6] Nothing else had been damaged or stolen, except a single padlock accidentally broken and anonymously replaced not long thereafter.

Tea washed up on the shores around Boston for weeks. Many citizens of Boston attempted to carry off this tea. In an effort to thwart this looting, people rowed several small boats out to where the tea was visible and beat it with oars, rendering it unusable.[12]

The fourth East India Company ship carrying tea did not arrive with the other three because it had run aground in Provincetown. All fifty-eight tea chests were salvaged and put onto a fishing schooner, which arrived safely in Boston and into Bostonians' teapots.

Reaction

The tea party caused a crisis. Hutchinson had been urging London to take a hard line with the Sons of Liberty. If he had done what the other royal governors had done and let the ship owners and captains resolve the issue with the colonists, the Dartmouth, Eleanor, the "William" and the Beaver would have left without unloading any tea. Lord North said that if the colonists had stuck with nonimportation for another six months the tea tax would have been repealed.[13] In February, 1775, Britain passed the Conciliatory Resolution which ended taxation for any colony which satisfactorily provided for the imperial defense and the upkeep of imperial officers. The Tea Act was repealed with the Taxation of Colonies Act 1778.

In Britain, even those politicians considered friends of the colonies were appalled and this act united all parties there against the colonies. The Prime Minister Lord North said, "Whatever may be the consequence, we must risk something; if we do not, all is over".[14] The British government felt this was an action which could not be unpunished and responded by closing the port of Boston and put in place other laws known as the "Coercive Acts".

In the colonies, Benjamin Franklin stated that the destroyed tea must be repaid, all 90,000 pounds. Robert Murray, a New York merchant went to Lord North with three other merchants and offered to pay for the losses, but the offer was turned down.[15] A number of colonists were inspired to carry out similar acts, such as the burning of the Peggy Stewart. The Boston Tea Party eventually proved to be one of the many reactions which led to the American Revolutionary War. At the very least, the Boston Tea Party and the reaction that followed served to rally support for revolutionaries in the thirteen colonies who were eventually successful in their fight for independence.

Many colonists, in Boston and elsewhere in the country, pledged to abstain from tea drinking as a protest, turning instead to "liberty tea" (made from raspberry leaves), other herbal infusions, and coffee. This social protest movement away from tea drinking, however, was not long-lived.

Influence

The Boston Tea Party is known around the world and has been inspirational to other noted activists and reform leaders. For example, Erik H. Erikson records in his book "Gandhi's Truths" that when Mahatma Gandhi met with the British viceroy in 1930 after the Indian salt protest campaign, Gandhi took some duty-free salt from his shawl and said, with a smile, that the salt was "to remind us of the famous Boston Tea Party."

(wikipedia)

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