Bahasa Jiwa Bangsa - Semakin Kukuh atau Kian Luput?

Pendahuluan

Bahasa Melayu telah menjadi bahasa kebangsaan Malaysia sejak merdeka lagi melalui akta bahasa kebangsaan 1957. Sejak itu, pelbagai usaha telah dilakukan oleh para pejuang bahasa bagi memartabatkan penggunaan Bahasa Melayu dalam kehidupan seharian. Namun, sejak akhir-akhir ini, peranan dan kedudukan Bahasa Melayu itu seakan terhakis dan terpinggir, lewat isu pengajaran dan pembelajaran sains dan matematik dalam bahasa inggeris. Bahkan bukan itu sahaja isu yang menarik perhatian kita. Isu iklan, penjenamaan produk dan syarikat, serta penggunaan bahasa rojak hatta di parlimen semakin hari kelihatan semakin parah dan membimbangkan. Adakah ungkapan bahasa jiwa bangsa sudah tidak lagi berada dalam hati kita? Adakah peranan Bahasa Melayu itu telah luput dari nurani kita? Tugasan ini akan mengupas isu tersebut secara keseluruhannya – dari kaca mata para mahasiswa universiti.

Definisi bahasa jiwa bangsa

Menurut Nordi Achie, “bahasa apa yang kita daulatkan maka bahasa itulah yang membentuk jiwa kita sekaligus memercikkan jati diri kebangsaan.” Maksud beliau di sini jelas menunjukkan peri pentingnya bahasa itu bagi mewujudkan jati diri sesuatu bangsa. Ini kerana dengan bahasalah dapat dibezakan antara bangsa-bangsa.

Memetik kata-kata Tunku Abdul Rahman, “adalah wajar bagi kita sebuah negara membangun berhasrat mempunyai bahasa kita sendiri. Sekiranya bahasa kebangsaan tidak diperkenalkan, negara kita tidak akan mempunyai peribadi dan keperibadian dan – apa yang boleh saya ungkapkan sebagai negara yang tidak berjiwa dan tidak bernyawa”.

Bahasa jiwa bangsa di sini tidaklah bermaksud jiwa orang Melayu sahaja bahkan menjadi jiwa bangsa Malaysia. Walaupun pada asasnya Bahasa Melayu ialah pembawa budaya dan tradisi Melayu tetapi apabila bahasa ini menjadi bahasa semua kaum di negara ini, maka bahasa ini juga akan merupakan tadahan sejarah dan bahasa semua kaum itu.

Sejarah Bahasa Melayu di Zaman Kesultanan Melayu Melaka Hingga Kurun Ke-19

Bahasa Melayu mula memasuki era klasik mulai zaman Kesultanan Melayu Melaka. Peranan Bahasa Melayu klasik ini amat luas. Ini merangkumi pelbagai aspek dalam kehidupan; menjadi bahasa komunikasi, bahasa ilmu, wadah utama pentadbiran serta perdagangan, malah menjadi bahasa pengantara dalam hubungan antarabangsa. Perkembangan Bahasa Melayu klasik ini dapat dibahagikan kepada 3 fasa; zaman Kesultanan Melayu Melaka, zaman Kerajaan Acheh, dan zaman Kesultanan Melayu Johor-Riau. Antara tokoh ilmuan terkenal dalam zaman Bahasa Melayu klasik ini adalah Hamzah Fansuri, Syamsuddin al-Sumaterani, Syeikh Nuruddin al-Raniri dan Abdul Rauf al-Singkel, di mana mereka banyak menulis kitab-kitab agama islam dan pelbagai karya2 kesusasteraan yang lain.

Menjelang kurun ke-19, Bahasa Melayu mula mengalami proses modenisasi dengan dipengaruhi oleh penjajah inggeris. tenggara. Pada masa itu, mereka memperkenalkan beberapa teknologi baru seperti alat pencetak dan kapal api. Hasilnya, penerbitan buku-buku, kitab-kitab dan majalah menjadi lebih mudah. Perkataan dari bahasa inggeris pun mula meresap ke dalam Bahasa Melayu. Tokoh penulisan pada zaman itu adalah Munsyi Abdullah, di mana hasil penulisan beliau dianggap sebagai permulaan zaman Bahasa Melayu moden.

Bahasa Melayu dalam Era Selepas Merdeka

Selepas negara mencapai kemerdekaan hingga ke akhir dekad 60-an, perkembangan Bahasa Melayu masih lagi dalam peringkat meyakinkan rakyat akan kemampuan Bahasa Melayu itu bagi menggantikan bahasa inggeris. Ini adalah kerana setelah begitu lama kita dijajah, hinggakan minda rakyat pada masa itu merasa ragu dan mempersoalkan kebijaksanaan menggantikan bahasa Inggeris, satu bahasa moden, dengan bahasa yang tidak begitu maju tarafnya, iaitu Bahasa Melayu.

Dalam dekad 70-an, usaha memantapkan penggunaan Bahasa Melayu mencapai tahap yang memberangsangkan. Bahasa Melayu mula digunakan sebagai bahasa pengantar di sekolah-sekolah, dalam urusan pentadbiran dan menjadi bahasa perhubungan awam. Namun begitu, terdapat dua kesan yanag amat ketara hasil dari usaha pengintensifan Bahasa Melayu ini:

1. Melalui usaha pelbagai pihak, baik dari kerajaan mahupun para pejuang bahasa, Bahasa Melayu yang pada mulanya disifatkan sebagai anak tiri telah mekar berkembang laksana sekuntum bunga yang harum

2. Perkembangan yang terlalau pesat itu juga telah membawa kepada gejala pencemaran bahasa dan bahasa rojak.

Dekad 80-an menyaksikan satu sejarah penting dalam perkembangan Bahasa Melayu di negara ini, kerana pada tahun 1983, Bahasa Melayu telah lengkap diajarkan dalam semua peringkat persekolahan hingga ke peringkat universiti. Dalam pelbagai bidang lain juga, penggunaan bahasa kebangsaan telah berjaya dicapai. Dapatlah dikatakan bahawa dekad 80-an merupakan dekad kematangan Bahasa Melayu

Kalau dalam tahun-tahun 70-an, penutur-penuturnya masih meraba-meraba dalam gelap, dan istilah-istilah dan ungkapan baru masih dicari-cari, maka tahun-tahun 80-an boleh dianggap sebagai zaman taraf kesempurnaan hampir tercapai. Istilah-istilah teknik dapat diperoleh dengan mudah. Gaya bahasa telah dikembangkan untuk membolehkan Bahasa Melayu memperkatakan sesuatu dengan tepat dan sempurna. Penutur-penuturnya, terutama di kalangan generasi muda, dapat mengeluarkan fikiran dan perasaan dengan sempurna dalam Bahasa Melayu.

Dasar-Dasar Bagi Memperkasakan Bahasa Melayu

• Dasar Bahasa Kebangsaan
Dasar Bahasa Kebangsaan ini termaktub dalam perkara 152 perlembagaan Malaysia, di mana dasar ini diwujudkan untuk tiga tujuan utama iaitu sebagai alat perpaduan bangsa, wadah jati diri negara, dan wahana untuk menyelesaikan masalah kecekapan komunikasi di peringkat pentadbiran negara yang menjangkau pelbagai bidang ilmu dan ranah kehidupan.

• Dasar Kebudayaan Kebangsaan
Dasar ini diwujudkan atas dua objektif; pertama untuk membentuk, mewujud dan mengekalkan identiti negara yang unik, dan yang kedua, menjadi saluran untuk mengukuhkan perpaduan bangsa dan negara melalui kebudayaan. Melalui dasar ini, kebudayaan asal rakyat rantau ini dijadikan sebagai teras utama, Islam sebagai agama rasmi dijadikan teras pembentukan budaya kebangsaan, dan kebudayaan kaum lain yang sesuai juga diterapkan.

• Dasar Pendidikan Kebangsaan
Dasar ini digubal bagi membentuk satu sistem pendidikan yang akan dapat memenuhi keperluan negara dan seterusnya menggalakkan perkembangan kebudayaan, sosial, ekonomi, dan politik di negara kita. Antara dasar-dasar yang digubal adalah dengan menjadikan bahasa kebangsaan yakni Bahasa Melayu sebagai bahasa pengantar yang utama di setiap institusi pembelajaran di dalam negara. Ini bagi memastikan semua individu tahu menggunakan dan berkomunikasi dalam Bahasa Melayu. Selain itu, dasar ini juga digubal bagi mengadakan peluang pendidikan asas selama sembilan tahun kepada setiap individu bagi memastikan mereka mahir dalam kemahiran 3M iaitu membaca, menulis dan mengira. Ini juga penting kerana kemahiran asas ini boleh mempertingkat kebolehan individu jika terus diasah. Bak kata pepatah, ”belakang parang jika diasah lagikan tajam”.

Bahasa Melayu Dalam Era Ledakan Teknologi Maklumat pada tahun1990-an

Sejarah telah membuktikan Bahasa Melayu telah menjadi bahasa lingua franca (bahasa perantaraan) bagi daerah-daerah kepulauan Melayu sejak zaman-berzaman. Bahasa Melayu juga telah digunakan sebagai bahasa perhubungan antara pedagang dan penduduk di Tanah Melayu. Dalam perkembangan era globalisasi dunia hari ini yang telah dipercepatkan oleh perkembangan tekonologi maklumat dan komunikasi (ICT), ia meneruskan proses evolusi Bahasa Melayu ke peringkat maya yang akan memberi cabaran-cabaran baru kepada masyarakat bahasanya termasuk di negara ini untuk bersaing dengan bahasa-bahasa utama dunia yang lain. Ia juga digunakan sebagai medium bagi membincangkan aspek-aspek umum yang menjadi isu dan cabaran contohnya dalam aspek kehidupan, perniagaan dan pembelajaran.

Antara isu yang dibangkitkan adalah kewujudan bahasa belayu dalam konteks K-ekonomi. Perkembangan yang pesat dalam ICT telah membawa perubahan-perubahan yang pantas dalam mencorakkan bentuk perniagaan, struktur masyarakat dan persaingan yang sengit dalam pasaran antarabangsa. Perubahan-perubahan yang pantas ini telah mewujudkan ekonomi baru dunia yang dikenali sebagai K-ekonomi atau pun ekonomi berasaskan pengetahuan. Di dalam konteks ini, pengetahuan merupakan nadi kepada segala bentuk perlakuan dan pemikiran manusia dalam bidang ekonomi. Bahasa Melayu perlu cukup kukuh dan mantap untuk membolehkan ia berupaya memperkatakan apa sahaja bidang yang wujud dalam kehidupan dan seiringan dengan bahasa-bahasa moden lain seperti bahasa Inggeris, Sepanyol, Mandarin, Perancis, Arab dan Jepun.

Lebih-lebih lagi apabila ada sesebuah kelompok yang mempertikaikan kemampuan menjana idea baru, kreativiti dan inovasi dalam memantapkan penggunaan Bahasa Melayu. Masyarakat Bahasa Melayu perlu menerima hakikat perkembangan ICT adalah berhubung kait secara langsung dengan kemampuan menjana idea baru, kreativiti dan inovasi dalam memantapkan penggunaan Bahasa Melayu. Ketrampilan Bahasa Melayu di era siber adalah bergantung kepada sejauhmana masyarakat bahasanya mampu menyesuaikan diri dengan perubahan-perubahan persekitarannya atau bermaksud perkembangan teknologi dan maklumat. Masyarakat Bahasa Melayu perlu menukar pemikiran kepada penggunaan Bahasa Melayu yang didorongi oleh pengetahuan supaya memperolehi manfaat daripada penggunaan ICT ekoran daripada hasil perkembangan global.

Isu lain yang telah dibangkitkan ialah berkenaan persepsi kedudukan Bahasa Melayu terhadap penguasaan bahasa inggeris. Penekanan terhadap K-ekonomi yang dipercepatkan dengan kepesatan perkembangan ICT telah menjadikan penggunaan bahasa Inggeris semakin unggul sebagai bahasa pengantar masyarakat dunia selaras dengan pengiktirafan yang diberikan kepadanya sebelum ini sebagai bahasa antarabangsa. Peluasan dan penguasaan bahasa Inggeris di peringkat antarabangsa tidak dapat dielakkan. Namun, fenomena ini tidak bermaksud untuk menidakkan kepentingan Bahasa Melayu tetapi meletakkan bahasa Inggeris sebagai bahasa alat berkomunikasi dalam teknologi maklumat, internet dan dagangan antarabangsa. Manakala, Bahasa Melayu ialah bahasa kebangsaan, bahasa perpaduan dan jati diri masyarakat bahasanya. Namun tidak mustahil dengan usaha-usaha yang bersungguh-sungguh dari semua pihak akan menjadikan Bahasa Melayu mempunyai peranan yang besar dalam penggunaannya di dalam ICT. Sehubungan dengan itu, penggunaan Bahasa Melayu dan bahasa Inggeris oleh masyarakat bahasanya mempunyai peranan yang berbeza dan tidak seharusnya menimbulkan konflik jika masyarakat bahasanya jelas tentang peranan penguasaan dan penggunaan kedua-dua bahasa tersebut.

Pengajaran dan Pembelajaran Sains dan Matematik dalam Bahasa Inggeris (PPSMI)

Pengajaran dan Pembelajaran Sains dan Matematik dalam Bahasa Inggeris (PPSMI) ialah nama rasmi bagi satu dasar pendidikan Malaysia yang menetapkan bahasa Inggeris menggantikan bahasa kebangsaan/ibunda sebagai bahasa perantara mata pelajaran Sains dan Matematik di semua peringkat pendidikan. Dasar PPSMI sering menjadi isu perdebatan yang hangat semenjak dilaksanakan oleh pentadbiran Tun Dr Mahathir bin Mohamad pada tahun 2003.
Justifikasi pelaksanaannya adalah atas dasar keprihatinan kerajaan terhadap pembangunan sumber tenaga manusia untuk mencapai taraf negara maju dan persiapan dari peringkat awal persekolahan untuk bersaing dalam era globalisasi.

Menurut satu memorandum yang dikarang bersama oleh sebelas pertubuhan pendidikan sekitar hujung tahun 2007, dinyatakan bahawa kajian-kajian telah dijalankan untuk membuktikan bahawa PPSMI membawa kesan negatif di peringkat sekolah rendah, termasuk amaran dari Kongres Pendidikan Melayu Kedua bahawa 500,000 orang pelajar Melayu akan keciciran dalam mata pelajaran terbabit kerana lemah menguasai bahasa Inggeris; formula-formula "2-4-3" dan "6-2-3-2" bagi SJK(C) bukan sahaja menjejaskan pembelajaran Sains dan Matematik, bahkan juga bahasa Cina di kalangan murid-murid. Selain itu, Persatuan Pendidikan Tamil juga meluahkan kebimbangan murid-murid SJK(T) yang kebanyakannya berasal dari keluarga miskin turut akan menghadapi keciciran kerana ketidakmampuan menguasai bahasa Inggeris, sekaligus memburukkan keadaan sosio-ekonomi masyarakat India kerana anak-anak sukar disalurkan ilmu untuk menaikkan taraf hidup masyarakat mereka.

Sungguhpun begitu, pernah juga diwar-warkan keberkesanan PPSMI dalam keputusan peperiksaan sekolah yang memberangsangkan, khususnya bagi mata pelajaran berkenaan ilmu sains dan matematik. Menurut pemangku Pengarah Jabatan Pendidikan Johor, Ramlan Sariman, mata pelajaran Biologi menunjukkan peningkatan kelulusan membuktikan bahawa bahasa perantara bukan penghalang dalam kejayaan dalam pelajaran peringkat menengah.

Pada tahun 2008, Kementerian Pelajaran telah mula mengkaji semula dasar PPSMI dan dijangka mengambil keputusan terhadap PPSMI pada hujung tahun, berdasarkan keputusan UPSR dan faktor-faktor lain.

Cadangan Bagi Mengukuhkan dan Memupuknya

Media memainkan peranan yang penting dalam usaha memupuk dan mengembangkan penggunaan Bahasa Melayu di pasca modenisasi ini. Hal ini kerana di zaman yang serba moden ini, teknologi yang kian membangun dengan pesatnya membuatkan manusia, khususnya masyarakat sekarang berada lebih dekat dengan teknologi. Oleh yang demikian, kerjasama dari pihak media amat-amat di perlukan dlm usaha mengukuhkan penggunaan Bahasa Melayu ini.

Selain menjadi medium penghantaran maklumat dan informasi, media juga menjadi mencerminkan masyarakat sesebuah negara. Sekiranya bahasa tersebut digunakan secara meluas dikalangan masyarakatnya, ia menunjukkan semangat perpaduan yang kuat wujud antara mereka.Sebagai contoh, keadaan malaysia yang mempunyai satu bahasa perpaduan iaitu Bahasa Melayu, hal ini perlu di ambil berat dan usaha memperluas penggunaannya perlu diteruskan bagi memartabatkan Bahasa Melayu . Contoh; rancangan-rancangan seperti berita dan maklumat, temu ramah dan wawancara dalam Bahasa Melayu memandangkan bilangan penontonnya yang agak ramai.

Usaha-usaha lain yang boleh dilakukan bagi memperluaskan dan memperkukuh Bahasa Melayu ialah melalui tayangan drama-drama dan filem-filem yang kian menambat hati penonton daripada segenap lapisan masyarakat. Suatu perkara yang perlu diberi perhatian ialah penyiaran filem dan drama bukan sahaja perlu menyalur maklumat, tetapi juga perlu menggunakan laras bahasa yang tepat dan betul supaya maklumat yang disampaikan tepat dan benar. Penggunaan bahasa rojak, bercampur baur dengan bahasa asing, meskipun menepati realiti tetapi memberi kesan pengaruh bahasa yang buruk kepada penonton dan masyarakat umumnya.

Pengaruh Iklan di televisyen juga tidak dapat dinafikan kesan pengaruhnya yang ternyata amat ketara sekali kepada penonton dan masyarakat. Hal ini ternyata telah lama disedari oleh pengusaha- pengusaha stesyen televisyen swasta dan kerajaan yang menjadikan ianya sebagai sumber pendapatan mereka. Jikalau tidak, masakan ratusan ribu ringgit sanggup dihabiskan bagi penyiaran iklan yang hanya beberapa saat. Oleh itu, pengaruh iklan ini perlu dimanfaatkan sepenuhnya dengan cara menyiarkan iklan-iklan yang menggunakan laras Bahasa Melayu yang sopan dan betul. Iklan-iklan yang menggunakan laras bahasa yang tidak tepat, tentu tidak wajar kerana pengaruhnya yang besar mampu mendidik masyarakat kearah yang tidak baik. Sebagai contoh; iklan mengisi minyak yang ternyata kesannya amat memberangsangkan sekali. Dengan hanya kata-kata seringkas, angkat, tolak, masuk, picit, kanak-kanak seawal 10 tahun juga mampu melakukannya.

Kesimpulan

Usaha untuk memartabatkan Bahasa Melayu itu tidaklah digalas atau menjadi tanggungjawab bagi satu-satu pihak sahaja, tatapi kita semua, selaku pengguna Bahasa Melayu perlulah mempunyai rasa kebersamaan dalam memikul tugas menjadikan Bahasa Melayu sebagai bahasa yang tersohor. Kita juga sebagai rakyat malaysia, tidak boleh tidak mesti mempunyai kesedaran akan peri pentingnya Bahasa Melayu itu sendiri sebagai wahana perpaduan bangsa.

Dalam pada itu, Bahasa Melayu itu sendiri perlulah disesuaikan mengikut peredaran zaman agar sesuai digunakan dalam era globalisasi, modenisasi dan ledakan maklumat zaman ini. Bahasa yang padat dan tepat perlu bagi memenuhi kehidupan yang semakin memerlukan maklumat yang pantas. Jika tidak, maka Bahasa Melayu itu akan ketinggalan, dan akhirnya tidak akan mampu bersaing dengan bahasa-bahasa lain.

Akhir kata, cintailah bahasa kebangsaan, kerana bahasa itu adalah cerminan identiti bangsa.

My Initial Experience In Medical Imaging

Introduction

The term x-ray is familiar as early as since I was at primary school. At that time, I thought of it as a transparent glass that when a person stands behind it, we can see his bones from it. Of course, this view is very much influenced by cartoons and TV shows.

When I got admitted into Matriculation Center IIUM, I need to bring along my chest x-ray film. At that time, I thought that the job as a radiographer is easy, because the radiographer only asked me to stand still in front of a white board. Later, when I completed my study in Matriculation Center, I was planning to apply for Radiography course. Aside from what I already have in mind, I actually have no idea what is a radiographer and what is his job and career.

First Exposure in Medical Imaging

In this semester, I was exposed to the real meaning of x-ray, radiography, and medical imaging – from 3 core subjects, namely Introduction to Diagnostic Imaging, Analog Image Processing, and Radiation Physics. I also was being introduced to the real working environment of a radiographer from the trips to Hospital Tengku Ampuan Afzan (HTAA) and Hospital Sultan Haji Ahmad Shah (HoSHAS).

In those hospitals, they have their own Department of Diagnostic Imaging. Diagnostic imaging is same with medical imaging, which is a specialized area of health services that deals with the production of human anatomy images, which assist in diagnosing diseases. This area of specialization was formerly known as radiographic imaging (due to the use of radiation), but since the advancement in imaging technology that includes the Magnetic Resonance Imaging (MRI) and ultrasound which doesn’t use radiation, it’s now better known as medical imaging.

Radiation and Attenuation

First thing first, we must know the principle of the medical imaging, which is the concept of radiation. The real meaning of radiation is actually the emission and transmission of energy when matter undergoes changes. It can be in the form of rays, waves or particles, and can be spontaneous or induced.

In regards of medical imaging, we make use of x-ray photon. When an x-ray photon interacts with matter, basically 2 things will happen; either no change or it will be attenuated. Attenuation is the key interaction in image production, and can be simplified in the following 4W1H question:

• What – reduction of energy / change in direction experienced by an x-ray atom
• Who – the patient
• Where – inside human body
• When – as it interacts with matter
• How – Compton and Photoelectric Process

Image Production

The image production relates closely with the concept of the patient as the beam emitter. As the x-ray enters human body, it will be attenuated and the exits towards the image receptor. Different patient / examination need different setting of kV, mAs, and source-image distance to produce a quality image. There’s no exact formula that can be used on all patients and all examinations.

Beam collimation also needs to be adjusted according to the region of interest so that the image produced includes all the anatomical part needed to be diagnosed. There are some cases in HTAA and HoSHAS where the image produced is rejected as it cuts the anatomical part that’s going to be diagnosed.

Types of Modalities

In HTAA and HoSHAS, we are exposed to various kind of imaging modalities. Those modalities can be divided into 2 major groups: either radiation based or non-radiation based

• Radiation Based Modalities

The one commonly used in these hospitals is the plain radiography. Plain radiography is divided into 3 types: the conventional radiography, the digital radiography and computerized radiography. Each of it has its own advantage and disadvantage.

Conventional radiography is mainly used in Accident and Emergency (A&E) department because it can resolve image faster. Despite that, we can’t adjust the image produced, and if there’s something wrong in the image, we have to repeat the test using new cassette.

By using computerized radiography, we can adjust the image before printing, thus saving the cassette if the image is unacceptable. There’s one case in HTAA where a patient undergo chest x-ray had to repeat the test 3 times due to improper centering of the beam, thus affecting the view of the region of interest. Imagine using the conventional radiography, there will be 2 films that are going to be wasted. Although we can adjust the image before printing, the cost of the film is approximately double the cost of conventional radiography, as the image is documented on laser films.

Digital Radiography is more advanced than computerized radiography as it doesn’t make use of imaging plate to capture the image and the image can be obtained in seconds, but the machine is expensive and the resolution of the image is less (10-12 line pairs per mm) compared to conventional film (14 line pairs per mm).

CT scan is a modality that takes multiple images of human body and later compiled them into a complete, cross sectional image of soft tissue, bone and blood vessel. It may use contrast media (CM) to facilitate the view of images. Example of CM that is commonly used is iopamidol. In HTAA, the CT scan machine can take up to 4 slices per rotation, while in HoSHAS, the machine can take up to 6 slices per rotation.

In fluoroscopy, we can obtain a real-time image of the internal organ of the patient. Usually, fluoroscopy is used to study the digestive tract by using CM (barium swallow for upper gastrointestinal tract and barium edema for lower gastrointestinal tract).

• Non-radiation based modalities

There are 2 types of modalities present in HTAA and HoSHAS: MRI and ultrasound. Of all modalities in medical imaging, MRI is the one that makes me thrilled. MRI makes use of magnetic field to obtain the image of the human anatomy. The level of detail that we can see is so extraordinary compared to other imaging modalities as we can manipulate what we want to view. For example, if we want to see fat tissue, we use T1-hyperintense. If we want to see fluids, we use T2-hyperintense.

In ultrasound, we use sound wave to view internal part of human body in real time. It is not harmful compared to fluoroscopy as it doesn’t make use of radiation (although the concept of attenuation is still applied in this modality). Despite that, the screen is small (from what I saw in HTAA) thus we must move the transducer a lot on the patient’s body. To optimize the wave transmission and facilitate the moving of transducer, we use clear gel made mainly of aqua.

Types of Examination and Patient Preparation

There are mainly 2 types of examination; plain radiological and specialized radiological examination. For plain radiological examination, generally patient must remove any radiopaque substances from the region of interest. Examples are chest x-ray and skull x-ray. For abdominal and pelvic examination, it might involve bowel preparation – the patient cannot eat high residue food, and is advised to fast before the exam. There’s additional rule governing women in child bearing age, that they must apply the 28 day rule (meaning that she has had a period within the last 28 days).

In specialized radiological examination, we usually make use of contrast media (CM). Therefore, before we administer the CM, consent form must be filled and the patient needs to be screened for possible allergies and sensitivity to CM. For example, patient who is allergic to seafood might suffer the allergy effect when iopamidol (used in CT scan) is administered. In this case, we need to use prednisolone to combat the effect of the allergies. They also need to be monitored for their vital signs like electrocardiogram (ECG) and blood pressure.

During the examination, there are rules needed to be adhered to for the image to be optimum. Generally, a patient – by hook or by crook – needs to limit movement including breathing. This is important as any movement will make the image blurred, causing test repeats. There’s a case in HTAA involving a baby, his mother must be present inside the room to calm him and limit his movement (the mother has to wear lead gown, of course). Other specific instruction is depending on the type of examination, for example, straining in Micturating Cystourethrogram (MCUG).

Conclusion

The advancement of technology nowadays enables us to provide a better healthcare thus make it possible to provide a better quality of life. Seeing how radiographers work – every image well captured and every mistake they made – gives me a clear overview of the course, makes me realize the benefit and hazard of the job towards me and patients, and has taught me how important this field of healthcare towards human benefit. I never regretted a second by my choice of this course, and I made a promise to myself to be a good radiographer – for the sake of humanity, and in the end to achieve Allah’s pleasure.
(1, 491 words)

Declaration

I, Muhammad Ridha Bin Abdul Rahman (0819771), hereby declare that this work is entirely my own.

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Political Khalifah

Introduction

The term khalifah, as stated in the Holy Quran, has a general meaning. Khalifah is translated as vicegerent, the representative of God on earth. In Islam, every believer is regarded as vicegerent, with task and obligation to establish God’s will in their lives as His representative and not as autonomous entities. In other words, by virtue of the powers delegated to him by God, he is required to exercise his God-given authority in this world within the limit prescribed by Him.

However, when it comes to Islamic political system, the term khalifah carries a different meaning. Here khalifah means successor to Rasulullah, the Ruler of Muslim community. Hence, in this assignment, we will discuss about Khalifah in its political meaning.
Historical Background

After the death of Rasulullah (PBUH) in 632 C.E., great confusion arose among his followers, for he had left no details as to who should succeed him. Senior members of the community fell into argument, while tribes around Arabia broke out in open revolt. In time, Abu Bakr was selected as the first caliph or leader of Islam. In 634 C.E., Umar, became the second caliph, whose ill-fate greeted him in 644 C.E., the year of his assassination. A six-member committee chose as the next caliph, Uthman, to which the center's emigration from Mecca to Medina was credited. The last of the Four Caliphs, Ali, was appointed by the notables of Medina in 656 C.E., after Uthman's murder. In later traditions of the Muslims, the first four caliphs were idealized and called the Righteous Caliphs or "al-khulafa al-rashidun" period. They are considered the only caliphs who preserved the true customs of Muhammad and all four were related to Muhammad in some way.

This period ended in a civil war in 661, the year of the assassination of Ali (all these caliphs except for the first died at the hands of assassins). There followed the Umayyad dynasty (661-750), centred in Damascus. This is widely viewed by Muslims as the beginning of mulk, kingdom, as against khilafa, succession to the Prophet’s rule. Yet the term khalifa, caliph, was retained for the Umayyads and succeeding dynasties.

There followed the Abbasid dynasty (750-1258), with Baghdad as its centre. While professing piety and adherence to the holy law (which was in the process of being developed by private scholars in that period), the Abbasids adopted Persian styles of government and courtly culture, and promoted the Persian aristocracy to eminent positions of state.

A rival caliphate arose in Egypt and North Africa, that of the Fatimids (969-1171), and others in Muslim Spain. A crucial transformation in the system of rule occurred with the rise of non-Arab but Islamized military dynasties which conquered and subordinated the lands of the caliphates: first the Persian Buyids (945-1055), the Turkish Saljuks (1055-1194). Under these dynasties the Abbasid Caliph became a nominal sovereign, with the real power in the hands of the military usurpers. The Abbasid caliphate was brought to an end with the Mongol conquest of Baghdad in 1258. The Mongols were stopped in Syria by the might of the Mamlukes, another military dynasty consisting of slave soldiers, who ruled over Egypt and Syria in 1250-1517. After the end of caliphates, the Muslims world was ruled by a variety of military dynasties, some descendents of the Golden Horde of the Mongol conquerors, who also established the Mughal Empire in India (1526-1857).

The two Muslim dynasties that prevailed till the twentieth century were the Ottoman (1389-1922) and the Qajar in Iran (1779-1924). This letter was a decentralized and weak state, which lost much territory to Russia over the course of the nineteenth century. The Ottoman was the longest-ruling dynasty of Islam, and extended, at the height of its power, over vast territories including much of Eastern Europe, Anatolia, the Middle East and North Africa. It presided over nationalities and religions and was a cosmopolitan empire. It left its traces, culturally and politically, over much of the modern Middle East.

The meaning of khalifah

We discussed a little about the term khalifah literally from the aspect of political system in the introduction. Now, we’re going to discuss the conceptual meaning of khalifah. Ibn Khaldun stated in his book The Muqaddimah: ‘to exercise caliphate means to cause the masses to act as required by religious insight into their interest in the other world as well as in this world…thus, the caliphate in reality is a substitute for Muhammad inasmuch as it serves, like him, to protect the religion and to exercise leadership of the world.’

The leader of Muslim is not necessarily to be called khalifah. He can also be called amirul mu’minin, imam, sultan or malik. It depends on the culture where the khilafah stands.
Different Views Regarding the Neccessities of a Khalifah

The position of imam or caliph is necessary. For example, at the death of the Prophet Muhammad pbuh, the men around him proceeded to render the oath of allegiance to Abu Bakr and to entrust him with the supervision of their affairs. And so, it was at all subsequent periods. In no period were the people left in a state of anarchy. Furthermore, what make an imam necessary is the need of human being for social organization and the impossibility of their living and existing by themselves.

One of the necessary consequences of social organization is disagreement, because of the pressure of cross-purposes. As long as there is no ruler who exercises a restraining influence, this leads to trouble which, in turn, may lead to the destruction and uprooting of mankind. Now, preservation of the species is one of the necessary intentions of the religious law. This shows that the necessity of an imam is indicated by the religious law.

Some people have taken exceptional position of stating that the position of an imam is not necessary at all, neither according to the intellect nor religious law. People who have held that opinion include the Mu’tazilah al-Asamm and certain Kharites, among others. They think that it is necessary only to observe the religious laws. But, without a leader or an imam, a country or a government will not be well established and that country or government can be annihilated easily by evil foreign influences. Besides that, the need of a caliph or an imam, and to obey them also being stated by Allah in Surah An-Nisa’, verse 59, which means: “Obey God, and obey the apostle and the people in authority among you.”

It is also not possible to appoint two men to the position of imam at the same time. But, others hold that (the prohibition against two imams) applies only to two imams in one locality, or where they would be close to each other. When there are great distances and the imam unable to control the farther region, it is permissible to set up another imam there to take care of public interest.

The Pre-requisites of Becoming a Khalifah

The pre-requisites governing the institution of (the imamate) are four: (1) knowledge, (2) probity, (3) competence, and (4) freedom of the senses and limbs from any defect that might affect judgement and action. There is a difference of opinion concerning a fifth pre-requisites, that is, (5) Qurashite descent.

• Knowledge
The necessity of knowledge as a pre requisite is obvious. The imam can execute the divine laws only if he knows them. Those divine laws that he does not know, he cannot present properly. His knowledge is satisfactory only if he is able to make independent decisions. Blind acceptance of tradition is a shortcoming, and the imamate requires perfection in all qualities and conditions.

• Probity
Probity is required because (the imamate) is a religious institution and supervises all the other institutions that require (this quality). There is no difference of opinion as to the fact that his probity is nullified by the actual commission of forbidden acts and the like. But there is a difference of opinion on the question of whether it is nullified by innovation in dogma.

• Competence
Competence means that he is willing to carry out the punishments fixed by law and to go to war. He must understand warfare and be able to assume responsibility for getting the people to fight. He also must know about group feeling and the fine points (of diplomacy). He must be strong enough to take care of political duties. All of which is to enable him to fulfil his functions of protecting religion, leading in the holy war against the enemy, maintaining the (religious) laws, and administering the (public) interests.

• Freedom of the senses and limbs from any defect that might affect judgement and action
Freedom of the senses and limbs from defects or disabilities such as insanity, blindness, muteness, or deafness, and from any loss of limbs affecting (the imam’s) ability to act, such as missing hands, feet, or testicles, is a pre-requisite of the imamate, because all such defects affect his full ability to act and fulfil his duties. Even in the case of a defect that merely disfigures the appearance, as, for instance, loss of one limb, the condition of freedom from defects (remains in force as a condition in the sense that it) aims at his perfection.

This freedom from senses and limbs defects is important so that the power and the position of the caliph will not be taken over easily or he will be secluded by others. But, if the man who take the position of the caliph acts in accordance to Islam and justice and praiseworthy policies it is permissible to acknowledge him.

• Quraishite descent
The pre-requisite of a Quraishite origin is based upon the consensus on this point that obtained in the men around Muhammad on the day of Abu Bakr’s elevation to the caliphate.
Among those who deny that Qurashite descent is a condition of the imamate is Judge Abu Bakr al-Baqillani. The Qurashite group feeling had come to disappear and dissolve (in his day) and non-Arab rulers controlled the caliphs. Therefore, he dropped the pre-requisite of a Qurashite origin.

God made the caliph his substitute to handle the affairs of His servants. He is to make them do the things that are good for them and forbid them to do those that are harmful. A person who lacks the power to do a thing is never told directly to do it.

The Role of a Khalifah

All of the religious functiouns of the religious law falls under the khalifah. In this regards, we will discuss the role of khlaifah as a leader of prayer, in the office of the judge, in the office of the mufti, in the holy war, and in the market supervision. All these functions falls under the wide scope of khilafah, and covers the interest of Muslim community in both worldly and religious affairs.

• The leadership of prayer
This is the highest of the function of a khalifah and higher than royal authority. This is because people has chosen Abu Bakr’ as khalifah based on that Rasulullah appointed him as the leader of prayer. But later on, after certain khalifah were stabbed in the mosque during prayer, a representative is chosen to lead the prayer and the caliph reserved the leadership of prayer at certin times such as the eid prayer of the Juma’ah prayer.

• The office of mufti
As to the office of mufti, the khalifah must examine the religious scholars and teachers and entrust it only to those who are qualifies for it. He has to take care so that no unqualified person undertake to act as a mufti and later lead the people astray.

• The office of judge
At the beginning of islam,the khalifah be the judge personally. The first khalifah to appoint other person to become a judge is ‘Umar. He appointed Abu Darda’ to be judge with him in Madinah, Shurayh to be judge in Basrah, and Abu Musa Al-Ash’ari as judge at Kufah.
In the period of khalifah, the duty as a judge was merely to sette suits between litigants. Gradually later on, other matter was also referred to him. Finally, the office of the judge came to include certain general concern of Muslims such as bankruptcy, supervision of will, examination of witnesses, attorneys and other else.

• The police
The police is another religious functions that belonged to the positions connected with the religious law. It makes it possible for suspects to be brought into court. It decides upon preventive punishments before crimes have been committed, it imposes the punishments required by religious law where they are due, and determine compensation in cases of bodily injury where the alw of talion imposes.

• The mint
The office of the mint is concerned with the coins used by Muslims in commercial transaction, with guarding against possible falsification or sub-standard qualities when the coins is used in transactions, and other things related to monetary matters. Further, the office is concerned with putting the ruler’s mark upon the coins, thus indicating their good quality and purity.

Supervision of this office is the duty of the holder of the office. In this respect, it is a religious
office and falls under the khalifah.

Islamic politics in Malaysia

Islam has been around as late as the 14th century. It is when the traders from Middle East arrive in the Melaka strait and lead Islamization of that area flourished. The rajas the Malayan region convert to Islam and change their title according to the leaders of the Turkish Islamic Empire in the Middle East that is ‘sultan’ that meant leaders of the people. In the end of 14th century Malacca one of the leading empire unite the Malay Archipelago into one banner that later began to be the centre of Islamic teaching in South East Asia. It was so successful because some factors during the massive conversion in the Malay Peninsular. One of it was Islam was not force to reject their forefather belief but absorbing the Islamic perspective upon the belief of old. Then, another reason was the conversion of the rajas of that time, which really encourage the people to convert as well. Thus, leading to a proper exposure on Islam through the mosque that the sultan had built. The palace was also a place for dakwah. One other factor was the marriage of princesses with other country that spread Islam through Malay royalty. The administration style in Malacca was ‘blend of Middle Eastern Islamic forms with Indian forms brought from Sri Vijaya.’

In 1511, the Malacca era has come to an end due to the Portuguese occupation. In 1874, the British occupancy in Malaya began after the Portuguese and Dutch rule ended. The intervention was because political, economical, humanitarian reason. Thus leading to the exposure of western perceptive that contradicts the perceptive of people in the country. In that time the people in Malaya have an orthodox thinking of Islam that rejects any beneficial change in Islam known. Then the Muslim population in Malaya divided into two groups. The disagreement of the two sides grew, the modernist that was lead by Syed Sheikh Al-Hadi try to change the perceptive of the Islamic Society for the good of its own people. This movement that promote career-oriented education, education of women, and modern development in the Islamic Society in Malaya.

Conclusion

Muslims nowadays that aware of the importance of a khalifah lamented the destruction of the last khilafah of Turkey Ottoman. Since that day, there are no khalifah to govern and protect Muslims as most of the islamic state has fallen into a secular and civil state, and abandon the law of Allah. The role – similar to a khalifah – presently entrusted to the Organization of Islamic Conference (OIC) where it tries to solve and protect Muslims globally.

We Muslims are obligated to return the khilafah institution as it was during the time of Khulafa’ ar-Rasyidin. Thus, we must – in every means possible for us – assist in the restoration of khilafah institution so that Islam prevails upon others.

We apologised for every defects arise, and for every good deed that we made in this work, we pray to Allah to grant us His blessings and pleasure. Everything that is good belongs to Allah, and every mistake is from the weakness of us. Wallahu a’lam.

References

1. Sami Zubaida (2003), Law and Power in the Islamic World,I. B. Tauris: London

2. Ibn Khaldun(2005), The Muqaddimah; An Introduction to History, Princeton University Press: Oxfordshire.

3. Ibrahim Abu Bakar (1994), Islamic Modernism in Malaysia, University of Malaya Press: Kuala Lumpur

4. www.islamic-world.net

5. http://www.aseanfocus.com/publications/history_malaysia.html

Mid Term UNGS

Question 1:

Worldview literally consists of two words; world and view. From these two words, we can actually see that it is the view of the world, or the perspective of a person regarding this world.

Conceptually, worldview means a thinking with regards of the universe, whether it is guided by religious belief, philosophical thinking, or just by using mind. It plays a role in which a person interprets the world, what’s in it, the creation, value and norm of life, thus affecting the way he or she behaves, socialize with people, and appreciate this world.

Usually in a worldview, a man will include the interpretation of his existence, from where he came and to where he will go. It will also include the norm of life, values, moral, the way he perceives what’s around him and appreciates it, with the guidance whether from religion, philosophy, or just from his mind.

Question 2:

Islam is a way of life and by that, it governs every aspect of our life from the time we wake up until the time we want to sleep again. One of its main characteristic is comprehensiveness, which means it harmonizes between physical and metaphysical aspect of reality and material and spiritual aspect of life.

In Islam, the physical and metaphysical world, i.e. this world and the hereafter, is regarded as inseparable, as the world is considered the place to prepare for the afterlife. Despite that, Islam never teaches us to focus only on ‘ibadah and neglect the obligation as a khalifah on earth. Allah has stated in the Holy Quran, 28:77 that in our effort to strive for the akhirah, we must not forget our portion in the dunya. Nevertheless, Allah also warns us in Holy Quran 9:24 not to love the world more than Him, Rasulullah and the jihad in His sake. In a nutshell, we must balance between our obligation to make this world a better place, and our goal to attain His pleasure and heaven in the hereafter.

When comparing this aspect of Islamic teaching with scientific worldview and other religious belief, we can see that other religions stands on the metaphysical side, without any regards or only a little emphasis on the physical world. For example, when we look in Buddhism worldview, they considered the world as an evil place, and wealth is something that can lead to suffering. They focus only on how to attain nirvana – to be one with god. In Christianity, the marriage is regarded as filthy, thus their priests never get married.

Now, we can see the flaws of both worldviews. First, we can’t escape the fact that humans are born naturally with desires; in this case desire to own thing and marry. When the fitrah is violated, human will rebel and do something wrong to fulfill the desire. That’s why we can see the Buddhists temples is so great and beautiful, while their monks still have to beg for food, and cases of sexual immoral in churches. Second, these worldviews never contributed in prospering the world. The concept of not owning anything will halt the development of world, and if we never marry, soon human beings will become extinct.

Let’s see what Islam teaches on material and spiritual aspect. In Islam, material and spiritual is also inseparable and co-related. For example, when we give sadaqah, it gives us spiritual contentment, although materially we lose wealth. When we go to work, it is materialistic but behind it, Allah gives us spiritual blessings for our everyday work, as we contributes in the prosperity of the world.

If we take a look at scientific worldview, it only discusses about material world and never acknowledges the spiritual world. The question of God and hereafter has no answer in scientific worldview, as it describes the human interest in spiritual aspect is nothing more than the activity of brain neurons.

When we compare this with Islamic standpoint, the flaw of this worldview is obvious; the disregard of human spiritual aspect is totally unacceptable, as human do have feelings. Separation of spiritual aspect from human life is like robotizing human, thus makes human no longer have mercy and compassionate to others. Moreover, material world is not the only world with the discovery of quantum theory (existence beyond matter).

From these examples and comparisons, we can see how comprehensive Islam is. The nature of Islam is always the best, as it is the way of living ordained by Allah, and Allah knows best what’s for His creation.