Procedure Sambung Master di UIA

Assalamualaikum wbt.

Disebabkan ramai kawan2 yang tanya macam mana nak sambung master kat uia, jadi shida share sikit. Sebenarnya mudah saja sebab bermula dari sem 1 (2016/2017) semuanya dah jadi online application.

1) Masuk website IIUM

http://www.iium.edu.my/

2) Click pada Admissions & Applications

3) Click "Postgraduate Students"

dan tekan "apply online now"

4) Register account 

5) Isi details yang diminta

6) Scan IC, Full Transcript, Fee RM 100 untuk application master, Scroll (jika dah konvo)

7) Upload dekat ruang yg disediakan

8) Settled semua, cari dua orang referee sebaiknya lecturer yang kenal kita dengan baik. Then lecturer akan isi details (Nama, Position; Asst Prof Dr, Address; Department of Usuluddin, Contact num, Institution; IIUM). Ikutlah nak jumpa face to face atau contact dengan email. Yang penting referee kenal kita.

9) Bila dah apply, kita akan diberi nombor rujukan, contoh PX12346789. Then after certain time ,boleh cek selalu dekat "http://albiruni.iium.edu.my/myapps/anr/pgstatus/online.php"

10) Bila dah successful, click accept offer, then bolehlah print offer letter dan segala yg disuruh print tu.

Basically mcm tu je untuk normal intake. Ada jugak adik2 junior tanya mcm mana nak apply mcm shida (apply sebelum graduated),

shida apply masa tgh final sem. jadi shida guna partial transcript yang dah ada semua result kecuali final sem. Alhamdulillah, dalam bulan 10 dapat conditional offer.  9 january habis degree, 31 january start master. Sem baru masuk kelas manually although nama xde dalam system postrgaduate. dua minggu lebih jugak hidup camtu, tumpang bilik madihah dan masyitah selama 15 hari. (Thank you korang Lebiu!).

 Bila Full Transcript dah endorsed baru lah shida boleh pergi register secara online, dapat bilik, buat kad matrik dan add subject. 

Alhamdulillah. Mudah. Settled.

Yuran master? 

Actually dekat (http://www.iium.edu.my/admissions/postgraduates) dah ada mode of payment dalam pdf. Boleh check brpe yuran untuk full research, mixed mode dan coursework.

Macam kos shida hanya ada mixed mode dan coursework, jadi shida buat mixed mode.

yuran mixed mode sama mcam coursework cuma ada tambahan di final sem untuk evaluation thesis. Kos lain yang full research biasa lebih murah lagi sebab tak perlu pergi kelas.

take a month juga selepas result final sem being annouced. Then baru dapat full transcript dan unconditional offer. Dengan unconditional offer ni kita boleh apply bank rakyat, yayasan negeri atau sebagainya. Dapat2 semalam (15/2/2017) terus shida bayar yuran dulu dan apply yayasan perak. Asalnya shida ingat boleh kot kalau kita bayar yuran dekat2 final exam nanti, sempatlah nak mintak financial assistance mana2. Rupanya "Bayar dulu, baru akan diregister" Either masa registration (RM2062.50) include tuition, recurrent fee, registration. Dan juga mahallah, RM 1212.50 per semester." Bayar dulu baru dapat kunci. mungkin sebab first sem. jadi rules dia mcm tu.

Kelas?

Kelas satu hari ada satu je start pukul 5-8. Tapi siang masa anda perlu diisi untuk settlekan proposal, consultation dan assignment. Sebab bila habis kelas dah malam, dah letih, mahu tidur. Thats why sem satu ni shida lapangkan diri dulu, bagi settle proposal dulu. lagipun haritu habis degree kejap sgt i rehat. Jadi ni sebenarnya nak rehat2 lagi. hehe. InsyaAllah, ada rezeki lepas proposal ni bermulalah pencarian , 

pencarian kerja ye, bukan jodoh. huhu

bagi shida kelas core subject semuanya sikit2 student macam study group pun ada. Tapi kelas yang semua major wajib ambil contoh mcm subject textual reading 6 books of Hadith, ya Allah ramai sgt students dlm 30+. Bertemulah dengan lepasan madinah, azhar, yarmouk, turki dan universiti2 lain dalam kelas tu. and kitorang xde final. markah based on kerja, debate, discussion, article review, assignment, presentation dan proposal.

Mahallah?

Alhamdulillah okay jugak. Shida dapat mahallah asma'. dulu masa degree mahallah hafsah. jadi shida tinggal angkut barang2 yang dulu letak kat stor blok f hafsah.

Ni lah bilik shida, masuk2 terus tangkap gambar nak tunjuk kat ayah. Bagi shida privacy memang tiptop. Kita akan dapat 2 kunci, satu kunci bilik dan satu kunci compartment. Jadi xde masalah trust issue kat sini. Ada pantry dan kawasan tengah dia sangat lapang dan buat bacaan yasin pun boleh. tapi sayang, tak boleh masak kat sini.

RM1212.50. Divide 4 bulan. Sebulan dalam RM300 camtu. Tak payah bayar bil air api transport. Sokay lah. 

Overall, shida happy kat sini. Umur 24, banyak benda dalam diri dah berubah. Fokus dan cara kita memandang sesuatu tu pun dah berbeza. Allahul Musta'an.

Semoga dipermudah urusan kawan2 yang nak sambung master.

Jumpa bulan 9 nanti ya :) Jumpa bulan 11 masa convo batch kita.

Harap perkongsian ini membantu.

مفهوم الدين

        كلمة الدين نفسه تصور الاعتقاد عن وجود الله  ,والإحتاج من الجن والإنسان لطاعة الله مع الخضوع والطاعة طوال حياة. قال الله: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (الذاريات:56). وقد ذكر الله عدة مرات في القرآن أن الإسلام هو الدين الوحيد الذي يقبله الله: إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ (آل عمران: 19). ولكن الدين عند الغرب لا يشمل معنى الدين كما الإسلام. علماء الغرب في علوم الإنسان لم يقدم معنا شاملا للدين وبالنتيجة نستطع أن نقول الدين لديهم كله من صنع البشر.

        الدين في الإسلام، معناه لغة تؤخذ من "دانه يدينه" يعني ملكه، حكمه، ساسه، دبره وقهره. هذا يدور على معنى الملك والتصرف بما هو من شأن الملوك من السياسة والتدبر. من المؤكد أن الله سيدبر كالمالك، الحاكم، القاضي في عدت يوم الحسابة. مفهوم الدين من "دان له" يدور إلى الطاعة إلى الملك بالعبادة وأما "دان بالشيء" بمعنى اتخذه دينا ومذهبا الذي يدور غلى الطريقة والمذهب التي يسير عليها المرء نظرا وعمليا. ومن ثم، ثلاث معان لغة يدور إلى لزوم الانقياد، التتزام الانقياد والمبداء الذي ياتزم الانقياد له.

       المفهوم من الاصطلاحي هو وضع إلهي يرشد إلى الحق في الاعتقاد بمعنى ولو كرم الله الإنسان بالعقل، الموقع الإله يكون الأعلى قبل العقل. الإنسان لهم الإختيار إلى ما نريدهم في الحياة ولكن وضع إلهي والتباع الوحي والسنة هما الإرشاد في الإختيار. ومن الضروري، إن الفطرة الدينية تغطي جميع جوانب الحياة إلى الإصلاح المال والحال، الظاهر والباطن. الدين عند الله ليس يفرق بينهما لأن هذا دين الفطرة الذي لا يظلم الإنسان فيه. بالطبع، يفرق الدين الإسلام مع الآخر مع المصدر الواضح لا يوجد تحريف فيه ولو آية. قال الله: إنا نحن نزلنا الذكر وإنا له لحافظون (الحجر:9).

       الدين كما عرضه سيد نقيب العطاس يشرح في أربعة أوجه. فالأول، المديونية بمعنى عندما يجد المرء نفسه يجري في الدين، لديه لمتابعة هذا واحد يخضع نفسه، بمعنى الرضوخ والانصياع للقانون واللوائح التي تحكم الديون. الدائن لا بد يقدم الطاعة والعبادة لأن حياته هو الدين من ربه. والثاني، الفطرة. هو نمط وفقا كما خلقت إله كل شيء.كل شيء يناسب كل قانون الله. الاعتبار إليها يجلب الانسجام عندما أدرك الناس ما هو خارجة عن طبيعة المرء الحقيقية والاجتناب ما ليس فطرة لديهم. روى البخاري في صحيحه عن رسول الله صلى الله عليه وسلم أنه قال: (مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ). الفطرة للإنسان هو الدين الإسلام ولكن آباءهم أو المحيط يجعل الإنسان في الأديان الآخر أو الملحدين.

       والثالث هو الاستسلام. يشار الدين ليست سوى الإسلام. هناك ليس شك أو ريب أن هذا هو الدين الوحيد المقبول للإله. الاستسلام بمعنى  يجب على الإنسان أن يقدم لإرادة الله مع الإخلاص والخضوع التام. هذا هو الطاعة المطلقة للقانون الذي أنزله الله بالوحي والإرسال الأنبياء من آدم إلى محمد صلى الله عليه وسلم. أخيرا، الحكم. قال الله: إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا (الأحذاب:72). في ضوء هذا، أعطاه الله الأمانة ليحكم وفق مشيئته. الإنسان هم الخليفة في الأرض إذن علينا أن نعبد الله بلا نشرك به شيئا وكل فرد مسؤول أمام الله المالك والحاكم في يوم القيامة.  

العلاقة بين الإيمان والإسلام والإحسان

       يعتبر الحديث جبريل عن الإسلام والإيمان والإحسان وهذا يشرح فيه النواة للتعليم الإسلامي كله. كان الحديث أيضا قد ورد ثمانون أيام قبل وفاة رسول الله صلى الله عليه وسلم ولذالك كان قريب جدا من الفترة الماضية أنه كان معنا في الجسد المادي. ويرتبط الحديث عن طريق عمر ابن الخطاب هو الثاني في الخليفة والأقراب إلى النبي بعد أبي بكر رضي الله عنه. الشيخ عثيمين رحمه الله قال أن الإيمان والإسلام والإحسان كله يسمى الدين (تعليق شرح الأربعين). إذن، الدين الإسلام يحتوي بمستويات العقيدة الثلاث: الإيمان والإسلام والإحسان.

       العلاقة بين الثلاث هم العناصر في العقائد لا يفرق بينهم ولكن الإنسان يمكن أن يحقق كل المستويات بداءً بالإسلام. الإسلام كما أوضح من الرسول أنها مراقبة الطرق الخمسة الرئيسية للعبادة بعد يشهد الناس أن الله تعالى إله واحد وأن محمد صلى الله عليه وسلم النبي الآخير من الأنبياء. قال شيخ عثيمن أن الإسلام يفسر بالأعمال من الجسد والأعراض وأما الإيمان يفسر بالأعمال القلوب ولكن الكلمة والإسلام يكتفي ليشرح كلمة الدين نفسه يحتوي كلمتان الإيمان والإحسان. في ثلاثة الأصول،قد شرح شيخ عثيمين أن الإسلام هو الإستسلام لله بالتوحيد والإنقياد له بالطاعة والبراءة من الشرك وأهله.

      فالإيمان هو التصديق، الإعتراف والتبرير. عرّف النبي صلى الله عليه وسلم "أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر ، وتؤمن بالقدر خيره وشره." للوصول إلى المستوى الثاني من الإيمان، يطلب من درجة أعمق من المعرفة والاعتراف. هذا يتضمن الإيمان بالله وكل ما قال الله تعالى في كتابه العزيز الذي لديه الملائكة والكتب السابقة للبشرية. وهكذا، نحتاج إلى طبيعة فكرية لأن الإيمان يعتبر إلى اليقين بلا شك وريب في أي الأركان الإيمان، لله، وملائكته، وكتابو واليوم الآخير والقضاء والقدر. إذن، الإيمان والإسلام مهم في الاعتقاد لأنهما لن يكتفي إذا يقيم بالوحدة. وعلى سبيل المثال، المسلم الذي يقوم الصلاة الخمسة ولكنه يردّ الإيمان بالملائكة فيبطل إيمانه وصلاته. وثال الآخر، المؤمن الذي يؤمن أن الله الخالق ورب الأجمعين ولكن يردّ عبادة الصلاة الخمسة قال أنها يمكن أن يصلي بالقلوب، هذا أيضا ليس من التعليم الإسلام.

     كما شرح حسن النجار عن الإحسان، المفهوم هو الأعلى من المستويات الثلاثة من العقيدة والأقرب إلى الله. "أن تعبد الله كأنك تراه، بينما كنت لا تراه، وهو يرى حقا لك". فالمحسن له من المؤكد أن الله يشهد في كل شيء له يقوله أو يفعله. ولذلك، يبذل المحسن قصارى جهده أن تقول وتفعل فقط ما يرضى الله ويتفق مع وصاياه. الإحسان هو المستوى البر، والكمال، وكذلك بفعل وقول الخير الأسمى من أجل الخير. كما قال الله تعالى: إِنَّ اللَّـهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ  (النحل ، 16: 90). الإحسان في اللغة العربية مشتق من "أحسن"، الفعل الذي يعني القيام بأشياء أفضل بمعنى امر الله أن نعمل الخير والأفضل في العبادة والبر لأنفسنا وبين الإنسان وإلى كل المخلوقات حتى في الذبح. هذا هي النتيجة من المحافظة الإيمان والإسلام حتى يحقق الإنسان مستويات الأعلى للمراقبة إلى الله فهو الإحسان.

    

Planned hospital birth will be a better maternity service than home birth

 نور شهيدا و نور فرح شاكيلا

In a world that has many facilities provided to human, hospitalization for birth also is continue to increase which it helps women in giving birth. However, in certain countries such as United Kingdom and Netherland the situation would be different compared to Malaysia. (Beech, 2012). This is because home birth is more preferable in those countries but not in Malaysia where women commonly choose hospital birth. In Malaysia, home delivery is not recommended because lack of expert assistance and is not well supported and recommended by the Ministry of Health (MOH) in Malaysia, but home birth is allowed under supervision of trained and experienced professional attending.

            A home birth is an attended or an unattended child birth in a non-clinical setting, typically using natural childbirth methods, that usually takes place in a residence rather than in a hospital or a birth center, and commonly attended by a professional attending home birth which are obstetricians, certified midwives and doulas. According to Beech (2012), in United Kingdom women have the right to give birth at home if they choose so, and this right is reflected in many other countries all around the world. In countries and areas where it is possible to establish a home birth service backed up by a modern hospital system, all low risk pregnant women should be offered the possibility of considering a planned home birth and should be informed about the quality of the available evidence to guide their choice, and also women should be offered the choice of planning birth at home, an a midwives-led unit or in an obstetric units. In England, Scotland and Wales have policies that promote woman-centered maternity services with the expectation that choice will be offered to women, and the option of home birth should be available to all women. Furthermore, in United Kingdom Government policies assisted and recommended the planning of home birth because they have a portable equipment’s same as the hospital equipment’s or medical devices such as sonography, maternal and neonatal ventilation and hydration in case of unrecognized complications happened, and generally they have a well-trained midwives which is professional attending home birth that can be an obstetricians, certified or uncertified midwives and also doulas, and last but not least the high-quality of medical care, that is the main reasons why United Kingdom Government really recommended out of hospital birth, and women  may chose home birth because they preferred the intimacy of a home and family-centered experience or desire to avoid a medically-centered experience typical of a hospital. Moreover, in United Kingdom or other countries which promote home birth generally have all perfect equipment’s, the trained midwives and also high-quality of medical care compared to Malaysia. Thus, women in Malaysia are recommended for planned hospital birth because of hard accessibility to the hospital that might cause maternal mortality, lack of medical devices and support at home and for better outcomes for mothers and babies.

Hard accessibility to the hospital

Women should really consider choosing planned hospital birth rather than out of hospital birth to avoid maternal mortality due to late emergency help. Naturally, all women want to experience a smooth and comfortable environment when it comes to giving birth. However, choosing a birthplace actually is undeniably a vital decision as it will become the root to guarantee the safety of delivery babies. In recent times, homebirth has become popular in United Kingdom and Netherlands as it promotes a natural way of giving birth without disruption of medical interventions, strict rules of the hospital and chemical substances. Factually, as portrayed in UNICEF DATA (http://data.unicef.org/topic/maternal-health/maternal-mortality/) “the complications leading to maternal death can occur without warning at any time during pregnancy and childbirth” (p.2). This means although the doctors can determine whether the women are high potential risk or low potential risk, problem might happen to mothers without early sign. In addition, as being emphasized by Oyerinde (2013), antenatal care will provide advices and checkups for mothers to make sure of their health but still the risk such as hemorrhage (which is an escape of blood from a ruptured blood vessel) can happen before or after labor and it will cause the mother to loss excessive of blood due to the undetectable complications before laboring. Thus, every second is very important to safe the mothers and babies from maternal and perinatal death. When complications arise,  out of hospital birth may cause hard access to the obstetric services and would contribute to late emergency help from hospital such as blood transfusion and caesarean sections by the doctors. (UNICEF DATA, 2016, p.2).

Moreover, mothers in rural areas would be more affected because they live far from delivery services and usually were lack of knowledge about obstetric care and tied with traditional way of giving birth. Often times, women in rural areas give reason to choose home birth because it is easier and safer. Factually, there are many maternal deaths that happened during past times but it was not reported in data system. According to Abebe, Berhane, Girma (2012), “home deliveries are bound to be un-hygienic, unsupervised and when intervention is required it usually late”. Thus, countries like Ethiopia and Kenya are still struggling to provide better maternity services to their people. It is supported with details from UNICEF DATA (2016) regarding the decline of global maternity ration by 44 percent from 385 deaths to 216 deaths per 100,000 live births due to advance skilled delivery by the obstetric care and interventions. The role of maternity services should decrease the maternal death, not to enhance maternal mortality among mothers and babies. Thus, easy access to the skilled delivery services in hospital will lessen the risk of dying mothers due to complications occurred.

According to Grunebaum (2013), the great risk of neurological problem for a baby and dying should be aware by parents resulted from delivering at home. As a matter of fact, not only the mothers have the risk of complications but the babies might also have problem with respiratory distress and lack of oxygen that will need fast emergency helps. Thus, hard access to hospital in home birth is very dangerous especially when unpredictable emergency happened as Chervenak (2013) noted that "If an emergency occurs at home that requires hospital transport, it's often difficult to beat the clock to prevent death or neurological issues”. This clearly shows that home birth will affect both mothers and babies to the risks of maternal mortality and perinatal death when the unpredictable complications arise and cause late emergency to come. Additionally, planned hospital birth is ready for any complications that happened and every second should be not wasted to safe both mother and baby. Furthermore, if mothers avoided antenatal care due to planned home birth and attending courses of natural birth, they might not aware of the complications to the baby in the womb and advices related to their own health might not be noticed thus will cause problem in home deliveries. In brief, hospital birth would have easy access to experts and complications could be solved by fast emergency help.

Lack of medical devices and support

The planned hospital birth has been proven to be better in declining maternal mortality compared to homebirth, not only faster in providing emergency help, but also provides comprehensive emergency obstetric care. In contrast, although the trained midwives are in the setting of laboring at home, the lack of medical devices will make them unaware to any complications. The recent trends of popularizing home birth contradict to that principle of safety delivery for both mothers and babies. In fact, Romanzi (2014) noted to save mothers and babies especially in home birth and birth centers, the equipment should be prepared such as portable sonography, maternal ventilation and hydration supplies in order to prevent neonatal and maternity mortality out of hospital birth. This is due to the inability to bring all medical devices needed to the setting of home birth. However, although portable devices would help, it will cost a lot of money to prepare everything as it has been prepared in hospital. It is further emphasized in UNICEF DATA (2016) and a study by Moazzeni (2013), maternal deaths has been clearly reduced in the modern times as technology became more advanced from time to time. Thus, when complications happened in hospital there would be a direct helps attended by skilled doctors, nurses and provided with proper equipment and supplies.

Yasser and Rahman (2016) mentioned that we cannot do harm to anyone that might probably affects others’ life and their convenience. In this case, although home birth gives women comfort without hands of obstetric care and medical intervention, but there is possibility harm includes maternal mortality and perinatal death because of lacking medical equipment needed during complications. With this, we can infer that Islam has laid out clear and understandable guidelines for women in choosing birthplace in safer way.

Misinterpretation towards the obstetric care being influenced by bad services from nurses and doctors often times because of rude words and lack of compassion to the mothers. Thus, it gives bad experience to mothers emotionally and made them reject hospital birth in their next maternity services. However, Ministry of Health is trying to encounter the problem of customer services and being more lenient in recent times allowing husband to accompany their wives during delivery. More important to note, as cited in (Wax, Lucas, Lamont, Pinette, Cartin & Blackstone, 2010), planned home birth involved less medical intervention but carried twice or thrice the risk of dying.  It is believed that preventing the risk of death is prior to the emotional benefits from home birth as saving life needs skilled experts and adequate medical equipment. A more inclusive preparation would set up an efficient maternity service for both mother and babies.

Better outcomes for mothers and babies

In Australia, the national statistics reveal that 34% of women giving birth in 2009 elected private status, with 30% of women giving birth in private hospitals directly under private obstetric care or maternal care automatically assigned for them. The remaining women around 4% are women who gave birth at public hospitals. Even though the number of women who gave birth at private hospitals is higher than public hospitals, the rates of obstetric intervention were highest in private hospitals and lowest in public hospitals (Dahlen, Tracy, Bisits, Brown & Thornton, 2012) because this intervention were introduced during labor, and rate of interventions in birth was increased markedly in the past decade until now.

An obstetric intervention is a branch of medicine and surgery concerned with childbirth and the care of women giving birth. The examples of obstetric interventions during delivery are induction, epidural, instrumental birth, caesarean section and also episiotomy which is a surgical cut made at the opening of the vagina during childbirth to aid a difficult delivery and generally done by expert midwives and obstetricians and also known as perineotomy. On the other hand, based in some research the increased of giving birth at home is highest in United Kingdom because of low-risk of obstetric intervention during delivery. However, if the mothers were deciding to give birth at hospitals this will proceed to a healthy and better outcomes for herself an also her babies.

In addition, obstetric intervention plays a vital role during delivery because it can prevent from any unrecognized complications from happened, which it may lead to dangerous health outcomes for the mothers and babies. In fact, it was discovered that, “the finding of lower obstetric interventions in the out of hospital setting is an important one and highlight the need for reform in the U.S. maternity care system. While Oregon’s planned in hospital cesarean rate of 25% is lower than the national average, it is still higher than the recommended levels (10%-15 based on WHO recommendations from decades ago” (Cheyney & Jonathan Snowden, 2016, p.81). Furthermore, obstetric intervention also can greatly improve maternal and neonatal outcomes, in point of fact these procedure of obstetric interventions were initially life-saving, are now so common place and also can improve perinatal death rates. Moreover, one of the major obstetric intervention during childbirth are cesarean section, some researcher was claimed it was a life-saving procedure, but if they overused this procedure it can cause a dangerous effect and also may not be significant for mothers and babies (Snowden, 2016). As a result, it will affect the mother and her babies during her future pregnancies by the first cesarean, because the risk on one cesarean may not fully recover until many years later.

Another research claimed that, the obstetric interventions can be reserved when the complications arise and they become extremely necessary, or when they become judicious, from the perspective of the woman and her provider. Thus, the researchers also encourage to all obstetricians who are comfortable with practicing natural birthing or cesarean birthing to work closely with their care providers. According to Snowden (2016), he stated that if practices can be imported from the out of hospital setting to the in hospital setting that will safely reduce cesarean birth, which would be more impactful benefits.

Last but not least, the professional and responsibility model of obstetric ethics as well plays an important role in planned hospital birth. According to Chervenak (2013), he “presented the results of the first analysis of Centers for Disease Control and Prevention (CDC) data showing the increased risks of planned home birth and, on the basis of this compelling evidence, strongly warned against the dangers of planned home birth”. In addition, in hospital birth are attended by the midwives and obstetric physicians in term, as compared to home birth was attended by midwives was more risky than hospital birth, because most of the midwives attending planned home birth did not meet American College of Obstetricians and Gynecologists (ACOG) and American Academy of Pediatrics (AAP) recommendations for certification by the American Midwifery Certification Board (Chervenak, 2015). Therefore, the professional responsibility model of obstetric ethics plays an important roles during planned in hospital birth because it provides a dominant antidote to motherly rights because it based on reductionism that the pregnant women are absolutely determinative in the ethics of obstetric practice (Chervenak; Md; Grunebaum; 2015).

Conclusion

In conclusion, it is clear from the above account that home birth is no doubt producing benefits to the mothers emotionally, yet it also have some negative impacts which include hard accessibility to the hospital, lack of medical devices and support, and risky outcomes for mother and babies. There is also a threatening side of home birth and it is believed that more actions and guidelines should be focused for better outcomes for mothers and babies. Especially nowadays when developed countries are promoting home birth to their citizen, it has attracted mothers in other countries to choose home birth too despite of different conditions they have. One of the steps that can be enforced is educational outreach into communities that favor traditional birth. Educating the mothers will help them to recognize the benefits of hospital birth and avoid the maternal risk and high rates of neonatal death though modern obstetric technology.

Additionally, if the government thought of promoting home birth to their citizens, they should play a role by improving the medical structure of both planned hospital birth and home birth. Equipping all birth centers and home birth midwives with portable sonography, maternal and neonatal ventilation and hydration supplies, and medications for the neonatal mortality indicators may guarantee the safety of home birth. Furthermore, the ambulances should be prepared during delivery process and specialist should be there to monitor the delivery process. This regulation helps to provide both comfortable and safe condition to the mothers and babies. However, the implementations need high cost and not yet being promoted expressively by the developing countries.

Another method would be for the planned hospital birth to allow midwives to stay besides the mothers so they can have motivations and comfort during delivery process. Besides, the Ministry of Health should train the obstetricians, birth attendants, pediatricians and nurses to improve their service with kindness, respect and love. This is because some of the mothers who avoid hospital birth due to traumatic experience that hurt their feelings in past hospital birth they had. Malaysian government has allowed husbands to enter the delivery room to give support and motivation to their wives. This step should be praised because the mothers emotionally supported as well as with the presence of obstetric modern technology and doctors.

On further note, priority is an important principle for us Muslims. Mentioned in the Qur’an, “They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications that you may ponder.” [2:219]. This verse originally illustrates the prohibition of alcohol because of the harms came from it. The wisdom that can be learnt is God prohibit us to choose something that cause much harm than the acquired benefit. In a similar fashion, home birth in Malaysia gives much more harm such as maternity and neonatal death compared to the benefits from it such as the environment and emotional comforts. In addition, a Hadith has also reported on how Islam prohibit in causing harm. It was narrated from Abu Sa’id Sa’ad bin Malik bin Sinan al-Khudri, the Messenger of Allah said: “There should be neither harming nor reciprocating harm.” From this hadith came legal maxims such as “Preventing harm takes precedence over gaining or attaining benefits”.[As-Suyuti, Asybah wan-Naza’ir].

To conclude, home birth surely gives comforts and privacy to mothers. However, protecting lives of mothers and babies from risky conditions and complications is more important. Thus, mothers in Malaysia should choose hospital birth in order to resolve the problem where maternal and neonatal death happened due to absence of obstetricians near them.

References

Abebe,F., Berhane,Y., Girma, B., (2012). Factors associated with home delivery in Bahirdar, Ethiopia: A case control study. Retrieved October 30, 2016, from http://bmcresnotes.biomedcentral.com/articles/10.1186/1756-0500-5-653

Beech, B. (2012). The benefits of home birth: evidence of safety, effectiveness and women’s experience. Retrieved October 30, 2016, from http://www.aims.org.uk/OccasionalPapers/benefitsOfHomebirth.pdf

Birth Setting Study Signals Significant Risks in Planned Home Birth. (2013, September 17). Weill Cornell Medical College. Retrieved October 30, 2016, from http://news.weill.cornell.edu/news/2013/09/birth-setting-study-signals-significant-risks-in-planned-home-birth

Chervenak, F.A, Grunebaum, A. (2015). Home birth the Obstetrican’s ethical response. Retrieved December 1, 2016, from http://contemporaryobgyn.modernmedicine.com/contemporary-obgyn/news/home-birth-obstetricians-ethical-response-0?page=full

 Cheyney, M. (2016). Understanding Recent Home-Birth Research: An Interview With Drs. Melissa Cheyney and Jonathan Snowden.. Retrieved December 2, 2016, from https://www.ncbi.nlm.nih.gov/pubmed/27445445

Dahlen,H.G., Tracy, S., Tracy, M., Bisits, A., Brown, C.,  & Thornton, C., Rates of obstetric intervention among low-risk women giving birth in private and public hospitals in NSW. Retrieved November 20, 2016, from http://bmjopen.bmj.com/content/2/5/e001723.full

Is Home Birth Safe? Know The Pros and Cons. (2013, November 13). Malaysian Digest.com. Retrieved October 30, 2016, from  http://www.malaysiandigest.com/opinion/479895-is-home-birth-safe-know-the-pros-and-cons.html

Joseph, R.W., Lucas, F.L., Lamont, M., Pinette, M.G., Cartin, A., Blackstone, J. (2010). Maternal and newborn outcomes in planned home birth vs planned hospital births: a metaanalysis. Retrieved December 5, 2016, from https://www.ncbi.nlm.nih.gov/pubmedhealth/PMH0029199/

Lauri, J.R, (2014). Natural Childbirth—a Global Perspective. Retrieved October 31, 2016, from http://journalofethics.ama-assn.org/2014/10/oped1-1410.html

Maternal mortality fell by almost half between 1990-2015. ( 2015, November 12). UNICEF DATA. Retrieved October 8, 2016, from http://data.unicef.org/topic/maternal-health/maternal-mortality/

Moazzeni, M.S. (2013). Maternal Mortality in the Islamic Republic of Iran: On Track and in Transition. Retrieved November 29, 2016, from http://link.springer.com/article/10.1007%2Fs10995-012-1043-6

Oyerinde, K. (2013). Can Antenatal Care Result in Significant Maternal Mortality Reduction in Developing Countries? Retrieved October 30, 2016, from https://www.omicsonline.org/can-antenatal-care-result-in-significant-maternal-mortality-reduction-in-developing-countries-2161-0711.1000e116.php?aid=11829

Yasser, M.A., Rahman, T., (2016). Protection of Life in Islamic Law. Retrieved November 29, 2016, from http://ijbel.com/previous-issues/april-2016/vol-9-april-2016-issue-5-islamic-studies/

Sahabat Selamanya!

Bismillahirrahmanirrahim.

Well. Seminggu lagi result keluar.

Mudah-mudahan elok lah kan.. amiin InsyaAllah.

Semalam 19 January aku jumpa iqah. My dearest friend dari tadika, lepas tu 

kitorang jumpa kat kelas sekolah agama. Then form one masuk Smka Kerian.

Lama kan kitorg kawan. Childhood friend la orang kata. huhu~ 18 tahun dah taw.

Iqah ni ada kembar, Mira namanya. Aku sayang dua-dua sama level. Haha.

Diorang dua-dua comel, cantik, pandai and baik orangnye.

That's why la setiap kali cuti sem aku mesti nak cari masa jumpa jugak diorang.

Sebabnya takut kalau lama-lama x jumpa nanti jadi awkward lepas tu makin menjauh dan hilang.

Na'uzubillah.

I told my mom yang anak mama seorang ni memang la x pandai sangat berkawan, tapi kawan yang ada, kita jaga dan sahabat sampai syurga.

Hidup aku dari dulu x pernah nak ber-geng. Istilah geng tu cukup aku tak suka.

Kita kawan semua orang, bantu semua orang. Itu yang terbaik.

Tapi sahabat baik tu Alhamdulillah Allah berikan. Menjadi insan berkongsi cerita, saling memahami 

dan saling bertukar pendapat.

Walau kita tak selalu ada bersama-sama. Doa tetap menyatukan.

rindu semua kawan2 sekolah.

Yg still contact, Iqah wawi, Hani Nahrawi, Salwa, Adilah dan semua yg lain satu batch walaupun jarang2

bertegur sapa ^_^ kita tetap kawan kan :)

Bila dah masuk Uia, Allah berikan lagi ramai sahabat yang baik.

Yang paling rapat sekali, Aishah Azlan.

Kitorang pun tak selalu ada masa untuk jumpa, keluar sekali ke tengok wayang ke.

Tapi mostly kerja assignment semua aku buat dengan aishah.

kalau ada dengan aishah mesti aku rasa semangat nak belajar lagi, nak buat assignment.

Kira kitorang mcm workmates lah. haha.

Bila kat u seriously aku jarang kluar sbb masa yang ada memang untuk study, daurah banyak, 

aku pun jadi naqibah study circle and usrah mahallah. Tak masuk lagi dengan usrah ikram.

Memang lebihan masa tersisa hanya untuk pelajaran dan certain community services.

Macam mana pun, sweet memories adalah waktu kita discussion sama2.  Geledah library cari buku siapkan assignment yang berlambak sgt. Waktu presentation masing2 saling bagi semangat.

Ye lah kan, kitorang x boleh lari dari presentationsssss yang sangat banyak. 

Dalam masa sibuk busy sgt tu boleh lagi buat girls talk. Like i said i think i have no luck with man.

Hahahh xD

Lepas tu pusing2 area gombak dengan classmate kita dulu, Emily. Cari tomyam awe, kfc, secret recipe dan segala apa yang boleh kurangkan stress nih. 

Jogging memalam buta dengan roomate uia nilai dulu. Perghh.. time final exam jadi jugak plan late-night jog kita kan. 

So, we still have another one year nak create macam2 lagi sweet memories untuk disimpan dalam hati dan kotak memori. 

nanti kalau aku dah x ada, korang sedekahkan Al-Fatihah dan doakan ketenangan aku kat sana eh.

Kita kawan sampai syurga.

Iqah posted about us ^_^

With Mira <3

Some of Usuluddin and Comparative Religion students =)
Dari kiri, Aishah Azlan, Me, Awanis, Thaufiq, Scha, Diba, and Kawan paling relax sekali; Itah <3

MIRACLES OF HEART

(Chapter 21: Ihya’ Ulumuddin)

“The Messenger (PBUH) said: there is in the body a bit of flesh, if it was good, the body will be good. It is the heart.”

This hadith gives a clear understanding that the essence of human is the heart and it is the king which should be obeyed in all the body. Imam al-Ghazali had explained his view about the heart in this chapter which has become one of the very important chapters[1] in Ihya’ Ulumuddin.

1.0 Qalb, Ruh, Nafs and ‘Aqal

1.1 Qalb (Heart)

The heart or Qalb has two meanings: the first meaning is the pineal flesh which is the left side of the chest and there is inside it a cavity, in which there is a black blood and it is the source of the soul. The animals and dead people also have the same figure of heart.

The second meaning is a spiritual one (lathifa) which attaches to this flesh. This spiritual thing is the way to know Allah and understand what is not achieved by the imagination and illusion. Therefore, this is the reality of the human and they are the addressee of the meaning in verse 37 of Surah Al-Qaf;

“Indeed in that is a reminder for whoever has a heart”

However, if the meaning of al-qalbu here is the pineal figure, surely it can be found in everybody. When human know this, we should realize that the connection between the heart and the piece of flesh is obscure thing which is not be realized by saying but it depends on eye seeing (the witness). All we can say is the spiritual heart is like a king and the piece of flesh is like the house. Besides, if the spiritual meaning related to the flesh like the accidents, this cannot be valid because Allah has mentioned in verse 24, Surah Al-Anfal that He makes like a barrier between the person and his heart.

1.2 Ruh (Spirit)

It also has two meanings. 

Ø  Natural Spirit

The smoke that its essence is black blood inside the cavity of this pineal flesh, and it prevails by veins which are in all the parts of the body. For example, the lamp in the house which lightens all the corners of the house and this is the meaning which the doctors want when they utter the word spirit.

Ø  Spiritual as the spiritual one for the heart  

The spirit and the heart revolve around the same spiritual meaning. This spirit that Allah has mentioned in verse 85, Surah Al-Isra’:

 “And they ask you, Oh Muhammad, about spirit. Say, the spirit is of the affair of my lord”.

1.3 An-Nafs (Soul)

This word has two meanings.

Ø  Power of anger, lust and the dispraised traits

It is the wanted meaning in the Messenger’s saying: The fiercest enemy for you is your soul which is between your sides. It is the soul which we are ordered to strive and to overcome.[2]

Ø  Spiritual soul

The second meaning is the spiritual one, which is one of the two meanings for the spirit, heart and self, in addition to the heart. The spirit is called also by this good meaning which represents his reality as a man and differ from the animals which not being called as soul.

Besides, it would be called as the reassured soul if the soul was clear and adhered to mentioning Allah, and the effects of lusts and dispraised traits were removed from it. This is what Allah meant in verse 27, Surah Al-Fajr: “To the righteous it will be said, O reassured soul”

There are two ranks of souls before it reach his rank as reassured soul.

~Reproaching soul- Allah swore by it when He said in verse 2, Surah Al-Qiyamah:

“And I swear by the reproaching soul”

It blames its owner for committing sins and it does not tend to do bad deeds and accepting them.

~Enjoiner of evil

Before it reaches the rank of reproaching soul, there is another rank which is enjoining for evil. As Allah said in verse 53, Surah Yusuf; “The soul is a persistent enjoiner of evil”. This soul sometimes orders of the goodness and does not blame for the evil, which is the lowest of the soul.

Therefore, it is clear that the reassured soul is the highest and the reproaching soul is between that two. Reassured soul does not accept the evil things and it does not assure to it but it assures to the goodness, by mentioning Allah.

1.4 Aqal (Mind)

Mind has several of meanings. Two from it are as following:

~Knowing the reality of things that took place in the heart.

~Part of human that have ability to absorb knowledge. It is same with the heart with the meaning of lathifah as mentioned above. We know that everyone have wadah that can hold knowledge. Knowledge is something that lived and fixed in the wadah. Knowledge is not identical with the wadah that holds it. Therefore, the word Aqal is used to portray something that stick to the scholar or knowledgeable people. Maybe that is what being meant by the Messenger (PBUH), “The mind is the first thing that Allah has created, then He said to it come and it came”[3].  This is because knowledge is something that is ‘aradh,[4] it cannot be imagined as the first creation. It must being created before it of together with it. Besides, it is impossible for wadah to accept conversation. Next in the narration, Allah said come and it came.

2.0 The Soldiers of Heart

Ø  The heart have two soldiers, which one of it can be seen by eyes such as the hand, legs, eyes, and other organs. The other one is which is seen by insight, as being mentioned in a hadith: There is in the body of a piece of flesh, and if it’s good, all the other organs of the body will be good. It is the heart. Therefore, the heart is just like a king that ought to be followed by other organs towards the commandments and avoiding the forbidden matters.

Ø  If the heart failed to commands towards goodness, the lusts will prevail, and the king will be ordered and the matter will be reflected, thus the king realizing that he will be subjugated in the hand of dog or enemy when he followed the amarah.

Ø  Besides, if the man obeyed the caller for evil or lust, he would see himself prostrating before a dog while actually he had obeyed the pig which is representing greed. In this case, he is actually had obeyed the Evil because these dispraised qualities are the soldiers of Evil on the heart and the heart cannot overcome them so it become weak, causing the annihilation the quality of this good meaning.[5]

Ø  Allah has mentioned in verse108 in Surah An-Nahl the word of sealing: “ Those are the ones over whose hearts and hearing and vision are sealed by Allah”

2.1 The imagery of heart with mirror

The heart is just like a mirror. When it is still clear and protected from rust and scum, definitely it is possible to see things in it[6]. However, if it rusted and not being cleaned so it would be prevail upon it, where cleaning would be impossible and this is what being meant by the word ‘sealing’ in Al-Quran. Furthermore, the Messenger once said relating this condition of heart.

“The hearts rust like the iron. He was asked, ‘how can we clear the heart?’ He said, ‘By remembering death and reciting the Holy Quran’. Therefore, when the heart ends and the Evil becomes the predominant, the praised traits will turn into dispraised ones.

2.2 The four kinds of heart

According to Prophet Muhammad (PBUH), there are four kinds of heart;

            ~ A clear heart, in which there is a lamp which lightens and this is the heart of the believer

      ~A black relapsing heart, this is heart of disbeliever

      ~A covered heart, this is the heart of the hypocrite

      ~A plated heart, in which there is a belief and hypocrisy.

-A belief in it is like the legume which is nourished with pure water and the hypocrisy in it is like the sore which is extended by the pus. Therefore, any of these was prevailed will be the ruling for it.

Allah has mentioned in verse 201, Surah Al-A’raaf; “Indeed, those who fear Allah- when an impulse touches them from Evil, they remember Him and at once they have insight”. It can be understood that the sight of heart and its clearness occur by the remembrance and the pious are only those who remember Allah. The taqwa is the door for zikr, and zikr is the door of disclosure or kashaf, and kashaf is the door for great winning.

  3.0 The imagery of heart in relation to the science

The example of kasyaf heart is just like a mirror and the science and the facts are like the shapes which are seen in the mirror. The mirror is a thing and the facts are other things, and the appearance in the mirror is a third thing. These are three things: the science is like the appearance in the mirror and the heart is like the mirror and the facts are third things.

However, not every single figure can be appeared in the mirror for five reasons:

1)      The corruption of the mirror, before taking the shape of the mirror.

2)      When the shape is rusted.

3)      If the thing was isolated from the mirror by being behind it

4)      If there is a screen between the mirror by being behind it.

5)      Not knowing the direction of the figure, and thus the heart is ready to appear in it the truth which is in all matters.[7]

Human’s heart is like a mirror which is prepared to receive the reflection from the reality of the truth that covers every single thing. If there is knowledge about something that cannot be accepted by the mirror possibly because of these five things:

           --The decrement in the figure of the heart, such as a little boy and mad people.

     -The turbidity of the sins and scum which are accumulated on the heart because of the increasing of the lusts. The Messenger (PBUH) referred to this meaning when He said: “Who committed a sin, his mind had left him and it would not be return to him”[8].

Humans’ hearts getting turbid by the sins they made, and the trace can’t be removed because what they can do is followed the sins with good deeds to refine the heart whereas if they that good deeds without doing sins, undoubtedly the heart will shine brilliantly[9].

- He should be isolated from the wanted fact and his face should be directed to the deeds of obedience. He should say as the Messenger said: “Indeed, I have turned my face toward He who created the heavens and the earth, inclining towards truth”[10] The person might be very diligent in worship, but he hasn’t had a clear truth although his heart is clean.

-The screen when there is in the secret of his heart a lust or corrupted belief which preceded during the childhood and its effects remained.

        - Ignoring the direction from which he should ask the thing. He ought to have complete belief but it does not occur to him, the belief in the unknown. If the belief was none found, it will be impossible to know things which are not found.

A companion ask the Messenger, who is the best among human? The Messenger (PBUH) answered, “Every Mu’min that has a kind heart”. Then other companions asked what is meant by the kind heart. Prophet Muhammad answered, “The Mu’min that is pious and have a pure heart, no deception, no ruthlessness, no treasonous and not envious.”[11] Companion said, maybe this is why Umar –May Allah pleased with him said: “My heart saw my lord”.

This is because Umar has a chaste heart and his hijab is lifted and tajalli happened in his heart. Allah said in verse 9, Surah asy-Syams: “He has succeeded who purifies it”.

 3.1 The three ranks of accepting the truth

Ø  The faith of Al-‘Awwam

Accepting by hearing at the first of the instinct and it is subjected to the mistake. This is an imitation which is done by common people.

-For example, in the age of six to seven years old (tamyiz), they hear from the parents about Allah’s existence, His iradah and qudrah, and His attributes. By hearing these, they accept it and hold onto it without having any bad thought to what they had received.

Ø  The faith of Ahlul Ilm Al-Kalam

They believe and mixed it with the evidence. Nevertheless, there is still a possibility of having confusion in this stage. For example, you go to Zaid’s house and heard his voice. So, this convincing you that Zaid is really in the house. Differ from the condition of the first stage that only hears from others. However, it might be other people have the same voice like Zaid and he is actually not in the house.

Ø  The faith of people Al-‘Arifin

This type of faith is called as ma’rifah that is the real knowledge or musyahadah, the witness by the heart that convincing, same with the ma’rifah of people in the stage of muqorrobin and siddiqin. For example, you enter a house and see by yourself that Zaid is there. Moreover, people of ‘Arifin have convincing evidence that is impossible to be accompanied by any error. Nevertheless, they themselves have different level of knowledge, different level of kasyaf that they have experienced.

REFERENCE

Al-Ghazali, 2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama.

Rizq Wahid Sediq Muhammad, 2009. The Outlined Copy of Ihia’a Ulum Al-Deen. First Edition. Egypt: Dar Al-Manarah

Zaid Husein Al-Hamid, 2003. Ringkasan Ihya’ Ulumuddin. Fifth Edition. Malaysia: Darul Nu’man.

---

[1] Al-Ghazali,2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page 7.

[2] Zaid Husein Al-Hamid, 2003. Ringkasan Ihya’ Ulumuddin. Malaysia: Darul Nu’man, page 197.

[3] At-Tabrani in Al-Awsat. From Abu Umamah, narrated by Abu Nu’aim from AIsyah. However, valued as weak.

[4] Al-Ghazali,2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page 30.

[5] Zaid Husein Al-Hamid, 2003. Ringkasan Ihya’ Ulumuddin. Malaysia: Darul Nu’man, page 199.

[6] Rizq Wahid Sediq Muhammad, 2009. The Outlined Copy of Ihia’a Ulum Al-Deen. Egypt: Dar Al-Manarah, page194.

[7] Al-Ghazali,2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page 60.

[8] Al ‘Iraqi said that he never found that hadith.

[9] Al-Ghazali, 2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page61.

[10] Al-An’am 79

[11] HR Al Baihaqi from Abdullah ibn Umar with Sohih sanad