Rabu, 31 Agustus 2016
Master Programs that are currently offered at AUEB.
Knowledge and Religious Experience, The Reconstruction of Religious Thought in Islam
What is the character and general structure of the universe in
which we live? Is there a permanent
element in the constitution of this universe? How are we related
to it? What place do we occupy in it,
and what is the kind of conduct that befits the place we occ
upy? These questions are common to
religion, philosophy, and higher poetry. But the kind of knowledge
that poetic inspiration brings is
essentially individual in its character; it is figurative,
vague, and indefinite. Religion, in its more
advanced forms, rises higher than poetry. It moves from individua
l to society. In its attitude towards the
Ultimate Reality it is opposed to the limitations of man;
it enlarges his claims and holds out the
prospect of nothing less than a direct vision of Reality. Is
it then possible to apply the purely rational
method of philosophy to religion? The spirit of philosophy is one
of free inquiry. It suspects all
authority. Its function is to trace the uncritical assumptions
of human thought to their hiding places, and
in this pursuit it may finally end in denial or a frank admi
ssion of the incapacity of pure reason to reach
the Ultimate Reality. The essence of religion, on the other
hand, is faith; and faith, like the bird, sees its
‘trackless way’ unattended by intellect which, in the words o
f the great mystic poet of Islam, ‘only
waylays the living heart of man and robs it of the invisible
wealth of life that lies within’.
1
Yet it cannot
be denied that faith is more than mere feeling. It has s
omething like a cognitive content, and the
existence of rival parties— scholastics and mystics— in
the history of religion shows that idea is a vital
element in religion. Apart from this, religion on its doct
rinal side, as defined by Professor Whitehead,
is ‘a system of general truths which have the effect of trans
forming character when they are sincerely
held and vividly apprehended’.
2
Now, since the transformation and guidance of man’s inner and outer
life is the essential aim of religion, it is obvious that
the general truths which it embodies must not
remain unsettled. No one would hazard action on the basis of a
doubtful principle of conduct. Indeed,
in view of its function, religion stands in greater need of a
rational foundation of its ultimate principles
than even the dogmas of science. Science may ignore a ratio
nal metaphysics; indeed, it has ignored it
so far. Religion can hardly afford to ignore the search for a
reconciliation of the oppositions of
experience and a justification of the environment in which hum
anity finds itself. That is why Professor
Whitehead has acutely remarked that ‘the ages of faith a
re the ages of rationalism’.
3
But to rationalize
faith is not to admit the superiority of philosophy over reli
gion. Philosophy, no doubt, has jurisdiction
to judge religion, but what is to be judged is of such a nature
that it will not submit to the jurisdiction of
philosophy except on its own terms. While sitting in judgement on
religion, philosophy cannot give
religion an inferior place among its data. Religion is not a
departmental affair; it is neither mere
thought, nor mere feeling, nor mere action; it is an expressi
on of the whole man. Thus, in the
evaluation of religion, philosophy must recognize the central pos
ition of religion and has no other
alternative but to admit it as something focal in the pro
cess of reflective synthesis. Nor is there any
reason to suppose that thought and intuition are essentially o
pposed to each other. They spring up from
the same root and complement each other. The one grasps Re
ality piecemeal, the other grasps it in its
wholeness. The one fixes its gaze on the eternal, the other
on the temporal aspect of Reality. The one is
present enjoyment of the whole of Reality; the other aims at
traversing the whole by slowly specifying
and closing up the various regions of the whole for exclusive obser
vation. Both are in need of each
other for mutual rejuvenation. Both seek visions of the same Re
ality which reveals itself to them in
accordance with their function in life. In fact, intuiti
on, as Bergson rightly says, is only a higher kind of
intellect.
4
The search for rational foundations in Islam may be regarded t
o have begun with the Prophet himself.
His constant prayer was: ‘God! grant me knowledge of the ultim
ate nature of things!’
5
The work of
later mystics and non-mystic rationalists forms an exceedingly
instructive chapter in the history of our
culture, inasmuch as it reveals a longing for a coherent system
of ideas, a spirit of whole-hearted
devotion to truth, as well as the limitations of the age, whi
ch rendered the various theological
movements in Islam less fruitful than they might have been i
n a different age. As we all know, Greek
philosophy has been a great cultural force in the history of Isl
am. Yet a careful study of the Qur’«n and
the various schools of scholastic theology that arose under the ins
piration of Greek thought disclose the
remarkable fact that while Greek philosophy very much broadened
the outlook of Muslim thinkers, it,
on the whole, obscured their vision of the Qur’«n. Socrates concentra
ted his attention on the human
world alone. To him the proper study of man was man and not
the world of plants, insects, and stars.
How unlike the spirit of the Qur’«n, which sees in the humble
bee a recipient of Divine inspiration
6
and
constantly calls upon the reader to observe the perpetual c
hange of the winds, the alternation of day and
night, the clouds,
7
the starry heavens,
8
and the planets swimming through infinite space!
9
As a true
Rabu, 24 Agustus 2016
Sufi shaykh in China
Several years ago, I
became interested in the practice of Sufism in China while I was
visiting Linxia in the north-western province of Gansu. Known as
“China’s Mecca” to Chinese Muslims, Linxia is a centre of Sufi practices
in China. Adherents of the Qadiriyya and Kubrawiyya orders are found
there, as well as those of the two main Chinese Sufi sects of the
Naqshbandi order, Naqshbandi Khufiyya and Naqshbandi Jahriyya, amid many
highly decorated Sufi shrines. These are known as “gongbei” in the
local Chinese dialect, this name being thought to originate from the
Arabic qubba or Persian gonbad. During a visit to the Great
Gongbei of Linxia, the shrine of the Sufi master Qi Jingyi (1656-1719), I
learnt about the history of the Qadiriyya Sufi in China, the country’s
oldest Sufi order. It is said to have been introduced by Khawja
Abdullah, a 29th generation descendant of the Prophet Mohammed. Arriving
by sea at Canton in 1674, he travelled inland, preaching in both the
north-western and south-western regions of China. On his death, he was
buried in Langzhong in today’s south-western province of Sichuan. His
shrine, the Jiuzhaoting Gongbei, is one of the three most holy places of
the Qadiriyya Sufi in China, revered by adherents throughout the
country.
On a visit to China last year, I had the opportunity of
visiting Langzhong and the shrine of Khawja Abdullah. An old city that
is rich in Three Kingdom culture, Langzhong is well-known as a feng shui
city, laid out in line with the Chinese philosophical system of
harmonising the human existence with the surrounding environment.
Surrounded by waters and mountains that are associated with legends of
the two greatest feng shui masters of the Tang Dynasty, Yuan Tiangang
and Li Chengfeng, the historic town is preserved as a heritage site and
is a popular tourist attraction. Khawja Abdullah’s shrine, also known
locally as Baba Shrine, is, however, not open to the public.
Located
at the foot of Panlong Hill by the River Jialing, the shrine compound
covers an area of 23,000 square metres, with the shrine itself
surrounded by woods and bamboo forests. Although within the territory of
Langzhong, it is not subject to the local authority, but is
administered by the Qadiriyya Sufi community to which it belongs. Since
1998, it has been managed by the administrators of the Great Gongbei of
Linxia, who appoint the keepers of the shrine in accordance with the
norms and values of the Qadiriyya Sufi.
At the time of my visit, a
young clergyman from Linxia had recently taken up the post of keeper of
the shrine. Although he was reluctant to let me, a non-Muslim, enter
the building, he provided me with much useful information both about the
shrine and about the stories related to it and also allowed me to take
photographs of the exterior.
The keeper is normally appointed for
a three-year period and leads a team of five to 10 people, who handle
maintenance and administration as well as carry out religious functions.
This has been the case ever since the shrine was built, apart from a
short interruption during China’s Cultural Revolution.
During the
latter part of his life, Khawja Abdullah spent much time preaching in
Langzhong, thanks to his close relationship with one of his followers,
Ma Ziyun, the military governor of North Sichuan. One day, according to
legend, Khawja Abdullah was walking with Ma on the slopes of Panlong
Hill when he pointed to an area of land at the foot of the hill and said
that he would like to be buried there. He died the next day, and Ma and
other local Sufis laid him to rest in the place he had indicated.
Upon
hearing the news of his death, his greatest disciple Qi Jingyi,
generally regarded as the founder of the Chinese Qadiriyya Sufi order,
immediately came to Langzhong and set about building a shrine above the
grave. Completed in 1691, the shrine was given by Qi Jingyi the name of
Jiuzhaoting, which means “Pavilion of Ever-Lasting Light”.
Local
Qadiriyya Sufis associate many miraculous legends with the presence of
Khawja Abdullah in Langzhong, an indication of their deep respect for
him. It is clear, however, that he had a major impact on the spiritual
life of people in the region. He is portrayed as a man of great
personality, with a good command of the Chinese language and knowledge
of Chinese religions and philosophies. Before his arrival in Langzhong,
there were already groups of Muslims in the area. They were followers of
Qadim, a Hanafi school of the Sunni tradition, the oldest school of
Islam in China, which was first introduced by Muslim traders to coastal
China in the early centuries of Islam, and has remained a dominant
Islamic school in China.
His preaching is said to have attracted
large numbers of people, both Muslims and non-Muslims, who became
followers of the Qadiriyya Sufi. Several thousand Muslims still live in a
nearby village, while a mosque dating to the Qing period in the old
quarter of Langzhong town still serves the Muslim community there. The
mosque’s imam, like the keeper of the Jiuzhaoting Gongbei, is also from
Linxia, and provided me with much information on the current status of
the local Muslim community.
The layout of the Jiuzhaoting Gongbei
follows the tradition of Chinese courtyard architecture but with
Islamic ritual requirements incorporated. It is orientated south-north,
with the main entrance gateway at the south, approached along a path
through the woods. This then leads to a second gateway, beyond which
there is a screen in front of the entrance into the enclosure of the
shrine itself. Here, an imposing wooden archway leads to the main hall
with the tomb of Khawja Abdullah at its northern end.
While the
orientation of the shrine emphasises the south-north axis, a
characteristic of the Chinese architectural tradition, the builders also
had to address the issue of orientation towards the qibla, as required
in Islamic architecture, which in southern China lies to the west. To
take account of this, gateways orientated to the east and west were also
built, this long having been the architectural practice of Hui Muslims
across China.
I entered into the shrine compound through the
eastern gate, the main southern gate being closed. Having passed an
elegant, well-maintained Qing building which now functions as an office,
I walked westward through the bamboo forests to reach the enclosure of
the shrine itself. This has two gates. One, on the south axis between
the spiritual screen and the wooden archway, appeared not to be in use,
so I entered through the east gateway. It was here that I met the keeper
of the shrine.
Apart from the main gateway in the south, which
is a new addition, the main structures of the shrine are mostly from the
Qing period. The local north Sichuan architectural tradition is
reflected in the use of building materials and in the decorative
elements. The bricks of which the shrine is built are mainly of local
manufacture, while the decorative tiles and the elaborate wood and brick
carvings are fine examples of local craftsmanship. It is noteworthy
that the figurative motifs generally favoured in Chinese architectural
decorations are carefully avoided, demonstrating the way in which
Chinese Muslims adjust to Islamic requirements.
The multi-tiered
pavilion which dominates the roofline of the main hall marks the grave
of Khawja Abdullah. Visible from afar, it is a characteristic of gongbei
architecture, especially as seen in the north-west regions of China.
Well-preserved and well-maintained, the Jiuzhaoting Gongbei is evidence
of the long history and of the firm roots of the Qadiriyya Sufi order
since it first reached China more than three centuries ago.
Qing
Chen is completing her PhD thesis at London’s School of Oriental and
African Studies on the history and architecture of the early mosques of
southern China.
became interested in the practice of Sufism in China while I was
visiting Linxia in the north-western province of Gansu. Known as
“China’s Mecca” to Chinese Muslims, Linxia is a centre of Sufi practices
in China. Adherents of the Qadiriyya and Kubrawiyya orders are found
there, as well as those of the two main Chinese Sufi sects of the
Naqshbandi order, Naqshbandi Khufiyya and Naqshbandi Jahriyya, amid many
highly decorated Sufi shrines. These are known as “gongbei” in the
local Chinese dialect, this name being thought to originate from the
Arabic qubba or Persian gonbad. During a visit to the Great
Gongbei of Linxia, the shrine of the Sufi master Qi Jingyi (1656-1719), I
learnt about the history of the Qadiriyya Sufi in China, the country’s
oldest Sufi order. It is said to have been introduced by Khawja
Abdullah, a 29th generation descendant of the Prophet Mohammed. Arriving
by sea at Canton in 1674, he travelled inland, preaching in both the
north-western and south-western regions of China. On his death, he was
buried in Langzhong in today’s south-western province of Sichuan. His
shrine, the Jiuzhaoting Gongbei, is one of the three most holy places of
the Qadiriyya Sufi in China, revered by adherents throughout the
country.
On a visit to China last year, I had the opportunity of
visiting Langzhong and the shrine of Khawja Abdullah. An old city that
is rich in Three Kingdom culture, Langzhong is well-known as a feng shui
city, laid out in line with the Chinese philosophical system of
harmonising the human existence with the surrounding environment.
Surrounded by waters and mountains that are associated with legends of
the two greatest feng shui masters of the Tang Dynasty, Yuan Tiangang
and Li Chengfeng, the historic town is preserved as a heritage site and
is a popular tourist attraction. Khawja Abdullah’s shrine, also known
locally as Baba Shrine, is, however, not open to the public.
Located
at the foot of Panlong Hill by the River Jialing, the shrine compound
covers an area of 23,000 square metres, with the shrine itself
surrounded by woods and bamboo forests. Although within the territory of
Langzhong, it is not subject to the local authority, but is
administered by the Qadiriyya Sufi community to which it belongs. Since
1998, it has been managed by the administrators of the Great Gongbei of
Linxia, who appoint the keepers of the shrine in accordance with the
norms and values of the Qadiriyya Sufi.
At the time of my visit, a
young clergyman from Linxia had recently taken up the post of keeper of
the shrine. Although he was reluctant to let me, a non-Muslim, enter
the building, he provided me with much useful information both about the
shrine and about the stories related to it and also allowed me to take
photographs of the exterior.
The keeper is normally appointed for
a three-year period and leads a team of five to 10 people, who handle
maintenance and administration as well as carry out religious functions.
This has been the case ever since the shrine was built, apart from a
short interruption during China’s Cultural Revolution.
During the
latter part of his life, Khawja Abdullah spent much time preaching in
Langzhong, thanks to his close relationship with one of his followers,
Ma Ziyun, the military governor of North Sichuan. One day, according to
legend, Khawja Abdullah was walking with Ma on the slopes of Panlong
Hill when he pointed to an area of land at the foot of the hill and said
that he would like to be buried there. He died the next day, and Ma and
other local Sufis laid him to rest in the place he had indicated.
Upon
hearing the news of his death, his greatest disciple Qi Jingyi,
generally regarded as the founder of the Chinese Qadiriyya Sufi order,
immediately came to Langzhong and set about building a shrine above the
grave. Completed in 1691, the shrine was given by Qi Jingyi the name of
Jiuzhaoting, which means “Pavilion of Ever-Lasting Light”.
Local
Qadiriyya Sufis associate many miraculous legends with the presence of
Khawja Abdullah in Langzhong, an indication of their deep respect for
him. It is clear, however, that he had a major impact on the spiritual
life of people in the region. He is portrayed as a man of great
personality, with a good command of the Chinese language and knowledge
of Chinese religions and philosophies. Before his arrival in Langzhong,
there were already groups of Muslims in the area. They were followers of
Qadim, a Hanafi school of the Sunni tradition, the oldest school of
Islam in China, which was first introduced by Muslim traders to coastal
China in the early centuries of Islam, and has remained a dominant
Islamic school in China.
His preaching is said to have attracted
large numbers of people, both Muslims and non-Muslims, who became
followers of the Qadiriyya Sufi. Several thousand Muslims still live in a
nearby village, while a mosque dating to the Qing period in the old
quarter of Langzhong town still serves the Muslim community there. The
mosque’s imam, like the keeper of the Jiuzhaoting Gongbei, is also from
Linxia, and provided me with much information on the current status of
the local Muslim community.
The layout of the Jiuzhaoting Gongbei
follows the tradition of Chinese courtyard architecture but with
Islamic ritual requirements incorporated. It is orientated south-north,
with the main entrance gateway at the south, approached along a path
through the woods. This then leads to a second gateway, beyond which
there is a screen in front of the entrance into the enclosure of the
shrine itself. Here, an imposing wooden archway leads to the main hall
with the tomb of Khawja Abdullah at its northern end.
While the
orientation of the shrine emphasises the south-north axis, a
characteristic of the Chinese architectural tradition, the builders also
had to address the issue of orientation towards the qibla, as required
in Islamic architecture, which in southern China lies to the west. To
take account of this, gateways orientated to the east and west were also
built, this long having been the architectural practice of Hui Muslims
across China.
I entered into the shrine compound through the
eastern gate, the main southern gate being closed. Having passed an
elegant, well-maintained Qing building which now functions as an office,
I walked westward through the bamboo forests to reach the enclosure of
the shrine itself. This has two gates. One, on the south axis between
the spiritual screen and the wooden archway, appeared not to be in use,
so I entered through the east gateway. It was here that I met the keeper
of the shrine.
Apart from the main gateway in the south, which
is a new addition, the main structures of the shrine are mostly from the
Qing period. The local north Sichuan architectural tradition is
reflected in the use of building materials and in the decorative
elements. The bricks of which the shrine is built are mainly of local
manufacture, while the decorative tiles and the elaborate wood and brick
carvings are fine examples of local craftsmanship. It is noteworthy
that the figurative motifs generally favoured in Chinese architectural
decorations are carefully avoided, demonstrating the way in which
Chinese Muslims adjust to Islamic requirements.
The multi-tiered
pavilion which dominates the roofline of the main hall marks the grave
of Khawja Abdullah. Visible from afar, it is a characteristic of gongbei
architecture, especially as seen in the north-west regions of China.
Well-preserved and well-maintained, the Jiuzhaoting Gongbei is evidence
of the long history and of the firm roots of the Qadiriyya Sufi order
since it first reached China more than three centuries ago.
Qing
Chen is completing her PhD thesis at London’s School of Oriental and
African Studies on the history and architecture of the early mosques of
southern China.
Minggu, 07 Agustus 2016
Pemahaman Agama Yang Relatif atau Semua Agama Benar?....
Kebenaran Agama Yang Relatif
Banyaknya agama adalah sesuatu yang real dalam kehidupan manusia. Manusiapun menanggapi agama dengan cara yang bermacam-macam. Walaupun begitu bisa dipastikan bahwa semua manusia yang beragama menyadari sepenuhnya bahwa agama adalah pandangan hidup yang penting. Agama mengajarkan banyak hal kepada manusia sehingga manusiapun rela berkorban untuknya, bahkan ada yang rela mati demi agamanya. Keyakinan manusia terhadap agamanya jelas dilandasi oleh keyakinannya akan kebenaran agama itu sendiri. Dengan kata lain Agama dan kebenaran tidak bisa dipisahkan. Adalah hal yang tidak masuk akal jika ada manusia meyakini agama yang tidak benar menurutnya.
Apakah Semua Agama Benar?
Banyaknya agama dan pemeluknya telah menjadikan banyaknya sesuatu yang disebut benar. Memang adalah fakta bahwa setiap orang meyakini agamanya benar terlepas dari apa pendapatnya tentang agama lain. Sayangnya hal ini justru menyatakan semua agama benar dalam pandangan pemeluknya. Jadi pertanyaan di atas jawabannya Ya, semua agama benar dalam pandangan pemeluknya. Masalahnya selesai? Ooh tidak , kebenaran yang seperti ini adalah kebenaran yang dimanusiakan dan maafkan saya “kebenaran seperti ini tidak berarti sama sekali”.
Jawaban saya “Tidak semua agama benar”. Yang benar hanyalah agama dari Tuhan. Saya teringat kata-kata “Kebenaran Yang Mutlak dari Tuhan dan selain itu hanya kebenaran relatif”. Saya sependapat dengan kata-kata ini tetapi bukan dalam arti oleh karena kebenaran yang mutlak itu dari Tuhan maka setiap orang tidak bisa mencapainya atau oleh karena siapapun bukan Tuhan maka apa yang dia punya selalu relatif sifatnya.
Banyaknya agama dan pemeluknya telah menjadikan banyaknya sesuatu yang disebut benar. Memang adalah fakta bahwa setiap orang meyakini agamanya benar terlepas dari apa pendapatnya tentang agama lain. Sayangnya hal ini justru menyatakan semua agama benar dalam pandangan pemeluknya. Jadi pertanyaan di atas jawabannya Ya, semua agama benar dalam pandangan pemeluknya. Masalahnya selesai? Ooh tidak , kebenaran yang seperti ini adalah kebenaran yang dimanusiakan dan maafkan saya “kebenaran seperti ini tidak berarti sama sekali”.
Jawaban saya “Tidak semua agama benar”. Yang benar hanyalah agama dari Tuhan. Saya teringat kata-kata “Kebenaran Yang Mutlak dari Tuhan dan selain itu hanya kebenaran relatif”. Saya sependapat dengan kata-kata ini tetapi bukan dalam arti oleh karena kebenaran yang mutlak itu dari Tuhan maka setiap orang tidak bisa mencapainya atau oleh karena siapapun bukan Tuhan maka apa yang dia punya selalu relatif sifatnya.
Kebenaran mutlak adalah milik Tuhan dan manusia bisa mencapainya karena Tuhan menghendaki demikian. Tuhan yang memberi tahu manusia tentang kebenaran mutlak. Memang Tuhan tidak berbicara langsung dengan manusia, tetapi Tuhan berbicara pada manusia yang menjadi utusannya. Utusan Tuhan yang akan Menyampaikan kebenaran itu kepada segenap manusia. Kita mengenal konsep perutusan ini dengan istilah Kenabian. Tuhan menyampaikan kebenaran kepada utusannya dalam bahasa yang disebut wahyu, dan oleh karena utusan itu sendiri manusia yang suatu saat pasti mati maka wahyu ini akan disakralkan dalam bentuk Kitab suci. Jadi kita telah mengenal agama yang benar yaitu agama samawi yang berasal dari Tuhan yang mengandung konsep Kenabian dan memiliki Kitab suci. Ketuhanan bersifat mutlak dan begitu pula Kenabian dan Kitab suci bersifat mutlak karena keduanya mutlak berasal dari Tuhan. Ketuhanan, Kenabian dan Kitab suci adalah Hal yang mutlak dalam agama, dan saya menyebut ketiganya Absolutisme agama.
Setelah Utusan Tuhan tidak ada lagi maka yang mutlak hanyalah Kitab suci atau wahyu Tuhan. Untuk mencapai kebenaran yang mutlak tersebut maka manusia harus merujuk wahyu Tuhan karena wahyu Tuhan bersifat mutlak. Ketika manusia kembali kepada wahyu Tuhan dan memahaminya maka pada saat Inilah sesuatu yang mutlak telah menjadi relatif. Maksudnya interpretasi manusia terhadap wahyu Tuhan menjadi berbeda-beda tergantung pada manusianya. Apakah semua interpretasi tersebut semuanya benar sehingga manusia bebas memilihnya? Jawaban saya tidak, setiap interpretasi memiliki nilai yang berbeda.
Sesuatu yang relatif tidak dapat mencapai yang mutlak kecuali jika yang relatif itu didasari yang mutlak. Dalam hal ini Bagaimana? Lagi-lagi menurut saya, pemahaman manusia terhadap wahyu Tuhan adalah relatif, dan wahyu Tuhan adalah mutlak. Agar pemahaman manusia tersebut mencapai wahyu Tuhan maka pemahaman yang relatif itu harus didasari oleh metode terbaik yang bisa dilakukan. Pemahaman yang didasari metode terbaik yang bisa dilakukan adalah hal yang mutlak dilakukan manusia untuk memahami wahyu Tuhan. Mungkin ada yang berkata metode itu juga relatif sifatnya, saya jawab ya tetapi yang mutlak adalah anda harus memahami dengan metode terbaik yang bisa dilakukan apapun bentuknya. Yang jelas Tuhan telah menganugerahkan Akal kepada manusia yang akan menuntunnya pada metode terbaik yang bisa dilakukan. Jadi bisa ditambahkan adalah mutlak manusia berusaha semampunya dengan akal yang ia punya untuk mencapai metode terbaik yang bisa dilakukan.
Kesimpulannya yang menjadi absolutisme agama adalah
• Ketuhanan
• Kenabian
• Wahyu Tuhan atau Kitab suci
• Interpretasi Wahyu Tuhan dengan metode terbaik yang bisa dilakukan
• Manusia berusaha semampunya mencapai metode terbaik yang bisa dilakukan
Dan hasil dari absolutisme agama ini bisa bermacam-macam karena terdapat unsur yang relatif di dalamnya yaitu
• Interpretasi manusia terhadap wahyu Tuhan
• Metode terbaik yang bisa dilakukan
Kedua unsur ini menyebabkan absolutisme agama menjadi relatif. Kalau saya, saya merasa sudah cukup puas dengan ini karena setelah melalui semua ini saya dapat meyakinkan diri saya bahwa saya telah melakukan apa yang saya bisa dan Tuhan pasti tahu itu.
• Ketuhanan
• Kenabian
• Wahyu Tuhan atau Kitab suci
• Interpretasi Wahyu Tuhan dengan metode terbaik yang bisa dilakukan
• Manusia berusaha semampunya mencapai metode terbaik yang bisa dilakukan
Dan hasil dari absolutisme agama ini bisa bermacam-macam karena terdapat unsur yang relatif di dalamnya yaitu
• Interpretasi manusia terhadap wahyu Tuhan
• Metode terbaik yang bisa dilakukan
Kedua unsur ini menyebabkan absolutisme agama menjadi relatif. Kalau saya, saya merasa sudah cukup puas dengan ini karena setelah melalui semua ini saya dapat meyakinkan diri saya bahwa saya telah melakukan apa yang saya bisa dan Tuhan pasti tahu itu.
Sayangnya ada sekelompok orang yang tidak mengerti masalah ini, mereka berusaha mengabsolutkan sesuatu yang relatif. Mereka meyakini bahwa mereka yang paling benar dan menyerang setiap keyakinan orang lain yang berbeda dengan mereka. Keyakinan bahwa mereka yang paling benar adalah sah-sah saja karena itu absolutisme agama mereka. Tetapi menyerang orang lain jelas tidak benar, ini yang saya maksud mengabsolutkan yang relatif dan ini melanggar hukum relativitas manusia. Setiap manusia yang beragama memiliki keyakinan yang sangat ia hargai melebihi apapun, dan ketika keyakinan ini diserang akan terasa menyakitkan bagi dirinya. Jadi ketika mereka menyerang orang lain yang menurut mereka menegakkan kebenaran sebenarnya mereka menyakiti hati orang lain.
Kesalahan mereka adalah mereka tidak menyadari teritori orang lain, teritori yang sepenuhnya milik orang lain dimana orang lain berhak merasa tenang dan nyaman. Mereka tidak memandang sesuatu yang relatif yaitu bahwa orang lain memiliki interpretasi dan metode yang berbeda. Mereka tidak memandang sesuatu yang relatif yaitu bahwa orang lain sudah semampunya berusaha. Yang mereka lihat hanyalah yang absolut yaitu orang lain salah karena berbeda dengan mereka dan harus mereka serang. Tindakan seperti ini adalah bunuh diri sosial yang akan membuat mereka terasingkan dalam kehidupan sosial keyakinan manusia. Dan tidak berlebihan jika cukup banyak orang lain yang akan menyerang balik mereka. Saya harap suatu saat mereka akan menyadari hal ini dan berusaha menghargai relativitas manusia. Kita harus menghargai manusia yang memiliki bermacam-macam keyakinan walaupun anda mungkin tidak menghargai keyakinan bermacam-macam yang dimiliki manusia.
Kamis, 04 Agustus 2016
Profil Lengkap Negara Yunani
Kecuali pohon pinus dan pohon cemara yang tersebar, dataran rendah Yunani memiliki beberapa pohon. Willow, poplar, dan plane tumbuh di sepanjang sungai. Lereng yang lebih rendah dari pegunungan dihiasi dengan semak hijau kering. Pinus dan ek Aleppo melekat di sana-sini di antara lereng berbatu telanjang. Lebih tinggi, bukit-bukit memiliki pepohonan ek, kastanye, dan beech. Pinus dan cemara tumbuh di pegunungan tinggi.
Laut di sekitar daratan dan banyak pulau-pulau Yunani secara tradisional telah menjadi sumber ikan yang penting, baik untuk keperluan rumah tangga dan untuk ekspor. Yunani memiliki berbagai sumber daya mineral, meskipun kebanyakan ditemukan dalam jumlah yang relatif kecil. Mineral utama adalah bauksit (bijih aluminium), lignit (batubara cokelat kelas rendah), magnesit, dan minyak bumi. Mineral lain yang penting secara komersial adalah marmer dan batu kapur.
Ekonomi
Ekonomi Yunani sudah lama berbasis pertanian, dan Yunani tetap memiliki banyak pertanian kecil. Tapi manufaktur telah tumbuh sangat penting. Satu sumber Yunani yang paling berharga adalah iklimnya yang umumnya cerah dan ringan. Bersama dengan banyak situs bersejarah dan kultural negara itu, iklim telah menjadikan pariwisata sebagai industri Yunani yang paling penting.
Jasa
Industri jasa menyumbang lebih dari dua pertiga dari ekonomi Yunani. Wisata dan bisnis terkait membentuk segmen terbesar. Sektor penting lainnya adalah perbankan, keuangan, real estate, perdagangan besar dan eceran, pemerintah, dan pelayanan pendidikan.
Manufaktur
Manufaktur, segmen terbesar berikutnya, menyumbang lebih dari seperempat dari perekonomian. Kebanyakan pabrik Yunani kecil dan berkerumun khususnya di sekitar Athena, Piraeus, dan ThessalonÃki. Barang-barang utama yang diproduksi adalah makanan dan minuman olahan (termasuk anggur), tekstil, bahan kimia, logam dan produk logam, dan produk minyak olahan, termasuk bahan bakar.
Pertanian dan Perikanan
Pertanian hanya menyumbang sebagian kecil dari pendapatan nasional Yunani, tetapi mempekerjakan sekitar 20 persen dari angkatan kerja. Kebanyakan sawah Yunani dikerjakan oleh pemiliknya. Tanah terkaya ditemukan di dataran Thessaly dan Makedonia. Tanah tinggi langka, sehingga petani sering menggarap di lahan sempit bertingkat di lereng bukit. Iklim ringan baik untuk berbagai tanaman. Musim dingin yang pendek dan musim semi yang hangat membuat panen lebih awal.
Gandum adalah tanaman utama, terutama di Thessaly dan Makedonia. Gandum ditanam di sekitar setengah lahan pertanian. Biji-bijian lainnya adalah jagung, barley, oat, dan gandum hitam. Tanaman lain meliputi gula bit, buah zaitun, tomat, anggur, tembakau, dan kentang.
Yunani terkenal dengan pohon-pohon zaitun dan anggur. Anggur diolah menjadi minuman anggur, makanan penutup, dan kismis. Zaitun tumbuh dengan baik di Yunani tengah dan selatan. Mereka digunakan untuk membuat minyak zaitun dan juga diekspor. Buah-buahan citrus, persik, ara, apel, pir, dan kacang-kacangan juga ditanam.
Peternakan merupakan bagian penting dari pertanian Yunani. Sejumlah besar domba dan kambing dipelihara karena mereka dapat merumput pada tanah tipis berbatu. Sapi diternak di dataran utara. Keledai, kuda, dan keledai adalah hewan pekerja utama. Meskipun produksi ternak telah meningkat dalam beberapa tahun terakhir, Yunani masih harus mengimpor sejumlah besar daging dan produk susu.
Yunani memiliki industri perikanan yang sibuk. Sebagian besar pelabuhan memiliki armada perahu kecil pencari ikan yang independen. Armada pencari spons berlayar dari pulau Kalymnos dan Lemnos di Laut Aegea.
Transportasi
Karena Yunani berpegunungan, masih ada bagian dari pedalaman yang dapat dicapai hanya dengan keledai atau bagal. Tapi semua kota-kota besar dihubungkan oleh jalan raya. Layanan penerbangan menghubungkan daratan Yunani dengan pulau-pulau besar. Olympic Airways, maskapai nasional, menyediakan layanan penerbangan domestik dan internasional. Orang Yunani telah dikenal sebagai pelaut sejak zaman kuno. Mereka tetap menjadi bangsa pelayaran terkemuka dan memiliki salah satu armada perdagangan terbesar di dunia.
Komunikasi
Sebagian besar rumah tangga Yunani memiliki telepon dan radio, meskipun sedikit yang memiliki televisi. Penggunaan internet terus meningkat. Koran harian utama negara itu, Ta Nea, diterbitkan di Athena.
Kota-kota Besar
Pada suatu waktu, kebanyakan orang Yunani hidup di pedesaan, biasanya di desa-desa kecil. Hampir dua pertiga dari penduduk Yunani sekarang tinggal di daerah perkotaan. Dari jumlah itu, hampir setengahnya hidup di wilayah metropolitan yang lebih besar dari Athena, ibukota dan kota terbesar Yunani.
Athena, bersama dengan Piraeus (pelabuhan Athena), adalah jantung negara. Sebagai negara-kota paling terkenal dari jaman Yunani klasik, Athena sekarang menjadi pusat pemerintahan, industri, budaya, dan perdagangan Yunani.
Yunani memiliki beberapa kota lain untuk dibandingkan dengan Athena Besar dalam hal ukuran. ThessalonÃki (Salonika), sebuah pelabuhan di utara, adalah kota terbesar kedua di negara itu. Araxos (Patras), di Peloponnese utara, adalah kota komersial dan pelabuhan yang penting di Teluk Patras.
Pemerintah
Di sebagian besar sejarah modernnya, Yunani adalah monarki atau kerajaan. Raja terakhir diasingkan menyusul kudeta militer pemerintah pada tahun 1967. Monarki dihapuskan pada tahun 1973. Ketika pemerintahan sipil dikembalikan pada tahun 1974, orang Yunani menolak kembalinya raja dalam sebuah referendum rakyat. Sebuah republik secara resmi didirikan di bawah konstitusi baru, yang mulai berlaku pada tahun 1975.
300 anggota legislatif satu rumah Yunani, Parlemen (Vouli ton Ellinon), dipilih untuk masa jabatan 4 tahun. Parlemen memilih presiden, yang merupakan kepala negara, untuk jangka waktu 5 tahun. Presiden menunjuk perdana menteri untuk memimpin pemerintahan. Perdana menteri biasanya adalah pemimpin partai politik yang memenangkan mayoritas (lebih dari setengah) dari kursi di parlemen dalam pemilu.
Master Programs
Jumat, 29 Juli 2016
What is Nahjul Balagha ?
What is Nahjul Balagha ?: The Nahj al-balaghah is a collection of sermons, precepts, prayers, epistles and aphorisms of 'Ali ('a) compiled by al-Sayyid a...
Masters Degrees in Language, Linguistics & Cultura In Udayana University
Masters Degrees in Language, Linguistics & Cultural Studies study the narratives, languages and creative products of human societ...
R. GUNTUR MAHARDIKA ~: Masters Degrees in Language, Linguistics & Cultura...
Masters Degrees in Language, Linguistics & Cultura...: Masters Degrees in Language, Linguistics & Cultural Studies study the narratives, languages and creative products of human societ...
R. GUNTUR MAHARDIKA ~: Masters Degrees in Language, Linguistics & Cultura...
Masters Degrees in Language, Linguistics & Cultura...: Masters Degrees in Language, Linguistics & Cultural Studies study the narratives, languages and creative products of human societ...
Masters Degrees in Language, Linguistics & Cultural Studies In Udayana University
Many programs are taught MA degrees. These allow students to select modules based around specific topics. Other courses award research-based qualifications such as the MRes. They focus on independent project and dissertation work.
Minggu, 17 Juli 2016
Makna Suluk dan Tasawuf
Ilustrasi
Suluk berarti memperbaiki akhlak, mensucikan
amal, dan menjernihkan pengetahuan. Suluk merupakan aktivitas rutin
dalam memakmurkan lahir dan batin. Segenap kesibukan hamba hanya
ditujukan kepada Sang Rabb. Bahkan ia selalu disibukkan dengan
usaha-usaha menjernihkan hati sebagai persiapan untuk sampai kepada-Nya
(wusul).
Ada dua perkara yang dapat merusak usaha seorang salik (pelaku suluk); Pertama, mengikuti selera orang-orang yang mengambil aspek-aspek yang ringan dalam penafsiran. Dan kedua, mengikuti orang-orang sesat yang selalu menurut dengan hawa nafsunya. Barangsiapa yang menyia-nyiakan waktunya, maka ia termasuk orang bodoh. Dan orang yang terlalu mengekang diri dengan waktu maka ia termasuk orang lalai. Sementara orang yang melalaikannya, dia adalah orang-orang lemah.
Keinginan seorang hamba untuk melakukan laku suluk tidak dibenarkan kecuali ketika ia menjadikan Allah SWT dan Rasul-Nya sebagai pengawas hatinya. Siang hari ia selalu puasa dan bibirnya pun diam terkatup tanpa bicara. Sebab terlalu berlebihan dalam hal makan, bicara, dan tidur akan mengakibatkan kerasnya hati. Sementara punggungnya senantiasa terbungkuk rukuk, keningnya pun bersujud, dan matanya sembab berlinangan air mata. Hatinya selalu dirundung kesedihan (karena kehinaan dirinya di hadirat-Nya), dan lisannya tiada henti terus berdzikir.
Dengan kata simpul, seluruh anggota tubuh seorang hamba disibukkan demi untuk melakukan suluk. Suluk dalam hal ini adalah segala yang telah dianjurkan oleh Allah SWT dan Rasul-Nya dan meninggalkan apa yang dibenci olehnya. Melekatkan dirinya dengan sifat wara', meninggalkan segala hawa nafsunya, dan melakukan segala hal yang berkaitan erat dengan perintah-Nya.
Semua itu dilakukan dengan segala kesungguhan hanya karena Allah SWT, bukan sekedar untuk meraih balasan pahala, dan juga diniatkan untuk ibadah bukan hanya sekadar ritual kebiasaan. Karena sesungguhnya orang yang asyik dengan amaliyahnya, tidak lagi memandang bentuk rupa zahir amalan itu, bahkan jiwanya pun telah menjauh dari syahwat keduniaan. Maka satu hal yang benar adalah meninggalkan segala bentuk ikhtiar sekaligus menenangkan diri dalam hilir mudik takdir Tuhan.
Dalam sebuah syair dinyatakan;
Aku ingin menemuinya,
Namun Dia menghendakiku untuk menghindar
Lalu kutanggalkan semua hasratku
Demi apa yang Kau kehendaki
Sirnakan semua makhluk darimu dengan hukum Allah SWT dan binasakan hawa nafsumu atas perintah-Nya. Demikian halnya, tanggalkan seluruh hasratmu demi perbuatan-perbuatan-Nya (af'al). Dengan demikian, maka kau telah mampu menangkap ilmu Allah SWT.
Kebebasanmu dari ketergantungan dengan makhluk ditandai dengan perpisahanmu dengan mereka, kau tidak akan kembali dengan mereka, dan kau pun tidak akan menyesali semua yang ada dalam genggaman mereka. Adapun tanda kebebasanmu dari hawa nafsu adalah dengan tidak memasang harapan yang berlebihan dari semua usahamu, dan tidak pula bergantung dengan urusan kausalitas untuk meraih sebuah kemanfaatan ataupun untuk menghindari kebinasaan.
Maka kau jangan hanya bergulat dengan dirimu sendiri, jangan terlalu percaya diri, jangan mencelakan atau membahayakan dirimu sendiri. Namun pertama-tama yang harus kau lakukan adalah menyerahkan semuanya pada Yang Berhak, agar Dia berkenan memberikan kuasa-Nya kepadamu. Seperti kepasrahanmu kepada-Nya saat kau berada dalam rahim ibumu, atau saat kau masih dalam susuan ibumu.
Sementara tanggalnya seluruh hasrat iradah-mu, lebur dalam iradah-Nya ditandai dengan tidak adanya sifat menghendaki dalam dirimu (murid), dalam hal ini kau hanyalah sebagai obyek yang dikehendaki (murad). Bahkan dalam setiap lakumu ada intervensi aktivitas-Nya maka jadilah kau sebagai obyek yang dikehendaki-Nya.
Adapun aktivitas-Nya menempati semua anggota ragamu, menenteramkan jiwa, melapangkan dada, menyinari wajahmu, dan memeriahkan suasana batinmu. Takdir menjadi nuansa dalam hatimu, azali senantiasa akan menyerumu. Rabb yang Maha Menguasai mengajarimu dengan ilmu-Nya, menyematkan pakaian untukmu dari cahaya hulul, dan memposisikanmu pada derajat generasi orang terdahulu di antara para ulama yang saleh (ulu al-'ilm).
Rabu, 06 Juli 2016
Waktu Makan Sahur dan Berbuka Puasa menurut Al-Qur'an 2: 187
Rasulullah Saw membiasakan di hari-hari tertentu melakukan puasa. Ketika
tiba waktunya: dimalam hari seusai petang berbuka puasa, beliau melakukannya dengan makanan
sederhana. Biasanya, makanan buka puasa beliau adalah sedikit susu
dengan roti gandum atau roti dengan garam. Anas bin Malik, pembantu
Rasulullah Saw berkata, "Suatu malam saya menyiapkan sedikit susu untuk
buka puasa Rasulullah Saw. Namun malam itu beliau tidak pulang ke rumah
untuk berbuka puasa. Karena waktunya berbuka sudah lewat
beberapa jam, saya mengira, boleh jadi beliau menerima undangan salah
satu sahabatnya dan pergi ke rumah mereka untuk berbuka. Saya juga
mengira, susu yang sudah saya siapkan bakal rusak. Akhirnya saya
meminumnya. Tidak lama kemudian Rasulullah Saw kembali ke rumah. Kepada
orang yang bersama beliau saya bertanya, "Ketika waktunya berbuka puasa
Rasulullah ke mana?" Dia menjawab, "Rasulullah Saw tidak ke
mana-mana? Urusan beliau agak lama, beliau tidak sempat berbuka puasa."
"Saya menyesali tindakanku dan merasa malu. Karena di dalam rumah tidak
ada makanan lagi, aku berbikir bagaimana jika Rasulullah Saw menanyakan
makanannya untuk berbuka? Apa yang harus aku katakan? Namun sepertinya
Rasulullah tahu apa yang telah terjadi. Beliau tidak menanyakannya
kepadaku dan selama saya mengabdi di rumahnya, beliau tidak pernah
membicarakan masalah ini," ungkap Anas.
Rabu, 22 Juni 2016
Only Registered Pharmacists are Formally trained in University to Dispensing Drugs (Medicines).
Another YEAR has come. Some received it with gladness and expectation. Some 'dropped into' it with worries and trepidation. Whatever state you may be in, time does not wait for you to get ready; we have to manage it. If you had not done well last year, then you need to "PLAN for 2016" to ensure greater success. Nobody owes you a meal; you have to work for it. We can only wish you success this year.If you are practising Community Pharmacy in Malaysia, we invite you to join us propmptly as a member (click Member's Section) and you will reap the Member's benefits and pharmacy networking that is required in a professional practice. Malaysian Community Pharmacy Guild (MCPG) (Persatuan Farmasi Komuniti Malaysia) is a national Community Pharmacy organization that will focus on all Industrial Matters pertaining to community pharmacy practice. As on Sept 2015, about one-third of more than 13,147 registered pharmacists in Malaysia participate in community pharmacy practice. MCPG seeks to promote and protect the interests of pharmacy practitioners while desiring that all the consumers and patients receive quality pharmacy-care and related health services. The Motto "Towards Community Pharmacy Excellence" shall guide members to serve patients and consumers well. MCPG was legally established on 7th October 2005 under the (Malaysian) Society Act 1966, and Society Regulations 1984 under the name PERSATUAN
FARMASIS KOMUNITI MALAYSIA (Malaysian Community Pharmacists Association)--
MCPA. It was officially approved for change to MCPG on 8th April 2013.
PART (I): WHO ARE REGISTERED PHARMACISTS? All Registered Pharmacists are University graduates who study a 4 to 6 years Pharmacy Degree Course that specializes in Medicines (Drugs) properties, mechanisms of action, formulation, manufacturing, correct uses and doses, drugs toxicities, drugs interactions and incompatibilities, compounding and dispensing of medicines, proper storage, transportation, handling and disposal of drugs. Malaysia has more than thirteen thousand fully qualified pharmacists who are
registered under the Registration of Pharmacists Act 1951 before they can practise pharmacy. Pharmacy profession is strictly controlled by Pharmacy
Legislations.
Only Registered Pharmacists are Formally trained in University to Dispensing
Drugs (Medicines). Medical doctors specialize in diagnosis and treatment of
diseases; they are not formally trained in Dispensing Medicines. This is the reason
why Malaysia needs Dispensing Separation in the private sector. We had waited for
63 years for Government to implement a legal provision enacted in 1952. Can
Someone in authority be merciful to us??
PART (II): PATIENTS' RIGHT TO PRESCRIPTIONS
Most Malaysians do not know that it is their Legal Right to have a Prescription Issued
to them after their medical doctors have examined them and had decided to
prescribe some medicines for them. This patients' right is clearly stated in
Poisons Regulations 1952, Regulation (23).
Poisons Regulations 1952 stipulates, under above Regulation (23), that:
"The Poison shall only be supplied by, or on and in accordance with a
prescription of, a registered medical practitioner for the purposes of medical
treatment, or a registered dentist for the purposes of dental treatment, or a
veterinary surgeon for the purposes of animal treatment."
The next time, when you go to a medical clinic, PLEASE remember to exercise your
Legal Patient's Right to get a PRESCRIPTION from your doctor. The next door
Community Pharmacists are formally trined to dispense your prescriptions. A
Community Pharmacy carries 1,500% more medicines than a typical medical clinic.
Go for quality services and obtain superior selection because you pay for it.
REMEMBER: "MyHealth.MyRights.MyPrescription"
A PRESCRIPTION shall (legally) contain the following information:
#1--Name and Address of the patient, (and age of patient for Psychotropic
Substance);
#2--Name (strengthen and pharmaceutical form) of medicine;
#3--The dose and total amount of medicine to be supplied;
#4--Specify the number of times (not exceeding three) the medicines to be
dispensed, and if dispensed more than once, at what intervals;
#5--Name and Address of prescriber, (with telephone number for Psychotropic
Substance); and
#6--Be in writing signed and dated by the prescriber.
A Prescription is a Legal Document that has legal power/ authority as well as
accountability. It is illegal to write a Prescription wholly or partly in code or in such
manner that it is not readily decipherable and capable of being dispensed by any
pharmacist.
PART (III): FREQUENTLY ASKED QUESTIONS IN DS
This FAQ Section has been added to meet the needs of our Readers on a
hotly debated Topic called DS.
1) What is DS?
>DS stands for medicine Dispensing Separation.
>DS refers to a Separation of Professional Roles of Medical Doctors and
Pharmacists. Pharmacists will audit and dispense all the prescriptions written by
Doctors according to their University training and studies. Pharmacists will contact
doctors if there is deficiency, incompatibility or drug interactions in any prescription.
This is done in 100 other nations to improve patient medication safety.
>DS is absolutely necessary because only pharmacists are Formally Trained
in university to dispense medicines. It is a fact that all medical doctors self-
taught themselves in dispensing on the day when they set up their private clinics.
Doctorsnever learn to dispense any medicine while undergoing 3 years of
compulsoryservices in Government hospitals or clinics.
>Professional Roles of doctors are to diagnose the diseases and then write a
suitable Prescription to treat the condition. They are trained as Clinicians.
>Pharmacists are trained to manufacture, formulate, dispense and counsel
patients on all medicines as they study in university every aspects of drugs
molecules and their mechanisms of action.
>DS implementation is meant to bring Greater Benefit to all the patients
as Malaysia has suffient number of doctors and pharmacists.
>The CORE-VALUES in DS are Teamwork and Professionalism. These are
universal values recognized and actively promoted by World Health Organization.
Every Malaysians deserves this DS Service.
2) Why do Private Doctors in Malaysia Resist DS?
>It is normal of anybody, including doctors, to Resist change. This is more
pronounced when a large percentage of them are Elderly Doctors who do not want
to adopt any changes.
>But the fact is these doctors only constitute a minority 14% of all the doctors
and they operate small independent medical clinics. The majority 86% of doctors
are already practising under DS-System. It is fair to expect minority to follow the
majority in any professional practice.
>Most of these Private Doctors make-good-money from selling medicines in
addition to their Consultation Fees. A few medical clinics even become ILLEGAL
wholesalers as their purcahse quantities revealed clearly. So many clinics Resist To
DS because of money, and not because of factors like lack of 24-hours pharmacy
and inconvenience-to-patients.
3) Are there Sufficient number of Pharmacists in Malaysia?
>There are more than 12,000 pharmacists in Malaysia. This compared well with
47,000 doctors. Malaysian Pharmacists-To-Doctors Ratio is better than many Asian
developing nations that had implemented DS 10 years ago.
>There are sufficient pharmacists to dispense doctors' prescriptions in any place
(towns or rural districts) as long as there are private medical clinics there.
>All the Registered Pharmacists hold either Bachelor Pharmacy Degrees, or
Master Degrees, or Doctor of Pharmacy Degrees from more than 70 universities in
16 nations, ranging from Australia, Arab Saudi, America, Britain, Egypt, India,
Indonesia, Japan, New Zealand and United Kingdom. In Malaysia, there are 6 Public
Universities and 13 Private Universities that offer recognized Pharmacy Degrees.
>There are 1,000 to 1,200 NEW Pharmacy Degree Graduates produced each year.
>Pharmacists will face unemployment unless Government implement DS in near
future. Alternatively, Government should close down 50% of all medical and
pharmacy universities to avoid over-production of graduates.
4) Can 24-Hours Community Pharmacies be established?
>24-Hours Community Pharmacies will be established when Government FIX
The Date to implement DS. This is long over due.
>"Demand-and-Supply" ecomony-rule will ensure that community pharmacies will
be everywhere to cater to the needs of patients and consumers. Pharmacy Guild and
Society use geo-mapping to assure even distribution of pharmacies.
5) Will it be CHEAPER to obtain Dispensed Medicines from Community Pharmacies?
>A straight answer is a Definite YES.
>You can get cheaper medicines from most community pharmacies. Local university
researchers had confirmed it. There are very keen Price and Service Competition
among all the pharmacies.
>Pharmacy Guild and Society will, after DS is implemented in private sector, try to
work out a Better Price and Value for All the Dispensed Medicines. That is possible
due to economy-of-scale.
6) Why did Doctors SAID that it would be inconvenient for patients to obtain
Dispensed Medicines from Community Pharmacies?
>"Inconvenience-To-Patients" is one of 3 excuses that private doctors USED To
Protect Their Own INTERESTS. Is it really true or is it just their imagination?
>Let us examine the actual situation on the ground. Let us examine the Federal
Pensioners (who are Elderly Aged above 60 YEARS Old and they are SICK) who have
experienced Community Pharmacists Dispensing under DS System. When Pensioners
could not obtain their medicines from a Government Out-Patient-Pharmacy, they
would bring their Doctors' Prescriptions to a near-by community-pharmacy
(numbering 720 under this e-MASS Project) to get Dispensed Medicines.
>This e-MASS Project had been carried out for more than 2 years now.
>There are No Complaint Of Inconvenience by any Government Pensioners. They
are more than 300,000 Federal Pensioners under this Project.
>E-MASS Project had Proven-Beyond-Doubt that DS-System will NOT bring
Inconvenience-To-Patients. And 2,000 Community Pharmacies are ready to
dispense all prescriptions to be issued by 6,600 private doctors.
7) Why should all patients obtain medicines from Community Pharmacies?
There are many reasons for private and public patients to obtain their Dispensed
Medicines from Community Pharmacies. 8 Reasons are given below:
#1--TRAINING: Only Pharmacists are Formally Trained and qualified from university
education to dispense medicines, but doctors are Not.
#2--CLINICIAN: All Medical Doctors are trained as Clinicians to diagnose and give
treatment. They only self-taught themselves medicine-dispensing on the day they set
up their private clinics. There are Higher Risks in self-taught practitioners.
#3--RISKS: Modern medicines are potent chemicals that can either cure or kill
depending on users ability. We need qualified pharmacists to handle these medicines
in order to give patients better protection.
#4--SUPERIOR CHOICE: Most Private medical clinics keep about 120 drugs as compared
to most pharmacies that keep 2,000 drugs. Obviously many Private Patients have
often been deprived off superior medicines as they are not available from clinics and
doctors refuse to write prescriptions for patients to get elasewhere although it is
patients' right to Best medication.
#5--EDUCATION: Pharmacists study pharmacokinetic and pharmacedynamic properties
of each drug in university. Such knowledge is required in medicine dispensing and
counselling that will lead to enhanced therapy outcome and improved patient's
comfort.
#6--ECONOMY: Government should take note that patients faster recovery from
illnesses (by using superior drugs) means Higher National Productivity and enhanced
National Income. DS will help Malaysia to achieve a High Income Nation Status.
#7--TRANSPARENCY: Patients (and employers) want itemized billing for their
medicines. Most Private Medical Clinics refuse to follow what the patients and
employers want. DS will resolve this administrative and transparency problem.
#8--COST CONTAINMENT: Patients do not want to pay more than necessary.
Government wants to ensure that national medicine bill is not out-of-control. DS
Implementation will address this issue especially when Government introduces the
Universal-Health-Coverage to take Overall Control in Medicines Cost and Selling
Prices, and health-care providers services charges.
8) Some Private Doctors had complained that community pharmacies did not
keep the medicines they had prescribed. Why is that so? Is that serious?
>It is a known fact that most private medical clinics stock about 120 drugs as
compared to about 2,000 drugs stock in most community pharmacies. Patients will
get much better choice of good drugs when pharmacists are dispensing under the
proposed Dispensing-Separation System. It is absolutely for Patients' benefits.
>Since most Community Pharmacies keep 1666% more medicine items than
clinics, why are some prescribed drugs not available from pharmacy? The most
likely reason is because this doctor had prescribed a drug that is seldom used, or
is used only by certain groups of specialists like dermatologists, or the drugs are
restricted by Government to hospital setting only.
Having said that, it should be pointed out that there will be sometimes when
some drugs are temporarily unavailable from importers or wholesalers. Such a
temporary shortage of some drugs had also happened in America, Australia or
United Kingdom, or in our Government hospitals.
9)Have the Private Doctors been given adequate Notice to DS Implementation
in Malaysia?
>Private medical doctors and pharmacists had debated on DS in the past 30
years! In 1985, Malaysian Medical Association had signed a Memorandum of
Understanding with Malaysian Pharmaceutical Society that stated clearly that
"Medicine Dispensing is the Professional Role of Pharmacists".
>Then in 2004-2005, another round of public debate appeared in all mass-media.
Doctors asked for more time to quit dispensing. Pharmacists gave them 10 years!
>Alas, after a total of 30 years, Private Doctors still claim to be Not-Ready to
give up Dispensing. Now they cunningly pull the patients in to shield them!
>No More Extra Time this time around. Enough is enough.
>Patients medications in the private sector must be handled by most qualified
and formally trained pharmacists. DS is now, Year 2015.
10) Is DS a Bad Practice for Malaysia? Where can I see it practised?
>Almost all Malaysians have benefited from DS-System that are being used by
86% (40,400 doctors) who are working in Government hospitals, Private hospitals
and almost 2,000 Klinik Kesihatan nationwide.
>It is because of these 86% doctors that make Malaysian health-care system
an efficient and affordable one. The minority 14% caused Malaysian Overall ranking
under WHO to fall to #49 position due to non-compliance in reporting and related
works. Many diseases' root-causes are never investigated or identified.
>It is right to say that almost all Malaysians are familiar with DS-System. It is
a better health-care system as compared to that used in the private sector.
11) Who Will BENEFIT the Most from Dispensing Separation?
>Consumers and patients are the main BENEFICIARIES under DS-System.
>Teamwork: Pharmacists and Doctors will focus on "what they are trained in".
>DS-System is a Winning-Formula for consumers and providers.
>DS-System will ensure Affordable and Efficient Health-care System for
everybody. It is the fundamental right of everybody to health-care.
12) Why "Say NO To Clinics' Dispensing"?
>Because most medical clinics used untrained and unqualified staff to dispense
medicines without "Immediate Personal Supervision" by doctors, as required by
Pharmacy Legislation.
>The physical set-up of almost all the medical clinics make "Immediate Personal
Supervision" by doctors impossible to carry out.
>Pharmacy Guild and Society will not object IF THE DOCTOR himself dispenses
the medicines to patients in according to POISONS ACT 1952, POISONS REGULATION
1952, POISONS (PSYCHOTROPIC SUBSTANCE) REGULATIONS 1989, and DANGEROUS
DRUGS ACT 1952.
13) Malaysia have enjoyed the benefit of Financial Auditing and yet we do not
consider our Health as Equally Important. WHY, Health Minister?
>Yes, Malaysian Government made it a mandatory requirement under Company
Act 1965 for all the private limited company (Sdn Bhd and Berhad) to have their
annual account Audited by a qualified auditor. Why is our health not as important
as money? Nobody can revive or resurrect you once you are gone due to a
wrong drug or incorrect dose... Let us fight together for MALAYSIA to have HEALTHIER CITIZENS for years to come. Most of OUR CHILDREN will be RECEIVERS rather than Providers of Health-Care. PLEASE put the Welfare of Our-Children and Grand-Children ABOVE any monetary gain. ASK your Doctors for PRESCRIPTIONS. You have the Patients' Right to obtain medicines from clinic or pharmacy of Your Choice. A Pharmacy has 15 times more drugs (medicines) than A Medical Clinic.
PART IV: WHY ARE PRP (PROVISIONALLY REGISTERED
PHARMACISTS) FACING TRAINING PROBLEMS?
There are many reasons why the PRPs are facing problems to find the training
placement this year. Worldwide economic slow-down had affected the Government's
ability to create more training posts. More than 500 last-year PRPs have not
completed their 12-months training and hence are still occupying the previously
available PRP posts in the Public sector. These existing PRPs will complete their
twelve months Internship in batches over next few months, and afterwhich more
Training places will be available. We are aware of this problem and had informed the authority on the urgent need to limit the total number of new Pharmacy Graduates Malaysia should produce. This country has too many universities (6 public universities and 14 private universities) that produce about 1,200 new Pharmacy Graduates every year. Malaysia will probably be the first developing nation that has unemployed pharmacists in near future unless Government make a major policy shift in health-care system.
Higher Education Ministry issues License to any university that produce new
Pharmacy Graduates. Health Ministry does not seem to have a control on the
issuance of such licenses to universities. Here lies a potential explosive situation
where even more licenses may be issued to produce even more pharmacists. There is no easy solution to this problem! Public sector used to be able to give Training Placement to all the PRPs since the
Registration of Pharmacists Act 2003 stipulated the compulsory National Pharmacy
Services. The complusory National Pharmacy Services were reduced from the original (1+3)
years to the current (1+1) years. Financial consideration probably play a role in the reduction.
Private sector can also provide PRP-Training. Credit should be given to the
Pharmaceutical Service Division of Health Ministry for "liberalizing the PRP Training
to the private sector" since 2013. Less than 200 private community pharmacies,
pharmaceutical manufacturers, and private hospitals are recognized premises where PRPs can receive their training. Private sector Community Pharmacies can provide, currently, up to 300
places to PRPs when private doctors are willing to issue the patients
precriptions for the Preceptors (namely Senior Supervising Pharmacists) to
teach and train these new Pharmacy Graduates into competent registered
pharmacists. IT IS IMPOSSIBLE TO TEACH THESE PRPs without the real
doctors prescriptions. Government had been informed of such a situation.
Under POISONS REGULATIONS 1952, Regulation (23), private doctors must
write a PRESCRIPTION (Not a Patient's Note) whenever Controlled Medicines
are supplied to patients. This is a LEGAL requirement that MOST independent
medical clinics did not comply with. There is no reason why this legal provision
should not be enforced; 63 years of grace-period is beyond understanding.
POISONS (PSYCHOTROPIC SUBSTANCES) REGULATION 1989, Regulation (17)
is another legal provision that should have been enforced 26 years ago! Abuses
in psychotropic medicines should be reduced immediately. Take action now.
Above two legal provisions should be implemented immediately in order to
enable the private Community Pharmacies to partner with Government to
provide professional training-teaching to new Pharmacy Graduates. Only Prime
Minister, Health Minister, and Director General of Health can provide real help
to resolve this matter.
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