LAPORAN KASUS PASIEN DENGAN GANGGUAN JIWA

DI WILAYAH KERJA PUSKESMAS

KASUS 1
Nama : S

Umur : 40 tahun

Alamat : Ds gs

Pendidikan : STM

Pekerjaan : Pernah bekerja di pabrik rotan , pabrik rokok, sebelum sakit

Riwayat penyakit : Alloanamnesa tgl.9 November 2007, (ayah pasien)

Pasien merupakan anak kedua dari dua bersaudara, tinggal dengan seorang ayah yang sudah berumur 60 tahun, ibunya telah meninggal sejak 10 tahun yang lalu, dimulai sejak tahun 18 tahun yang lalu , ketika berumur 22 tahun pasien yang sehari hari berkerja di pabrik rotan ini, suatu saat jatuh cinta dengan gadis tetangganya yang sudah bertunangan, dia kerap menulis surat kepada gadis tersebut tapi tidak pernah mendapat tanggapan, terakhir ayah si gadis membalas surat pasien tersebut dengan kata-kata kasar yang menyakitkan hati pasien. Sejak saat itu pasien jadi mengurung diri, mulai bicara ngelantur, pergi ke makan gunung jati bolak balik seperti minta petunjuk, berhari-hari dan mulai. suka ngamuk , dari kecil menurut ayah pasien, mempunyai kepribadian yang pendiam, dan tidak banyak ulah, namun sejak cintanya tertolak , pasien menjadi kehilangan kontrol diri, selama ini pasien meminum obat secara teratur dari dokter jiwa, antara lain haloperidol 3 x 5 mg. Chlorpromasize 3 kali 1, dan tryhexypehidil 3 x 1.. menurut ayah pasien, obat diminum dengan dosis yang tappering off atau berkurang tiap dua minggu, dengan aturan dua minggu pertama 3 x 1 lalu dilanjutkan 2 x 1 selama 2 minggu dan kemudian 1 x 1 seterusnya. Keadaan pasien sekarang lebih baik, kebiasaan pasien adalah merokok sampai 3 bungkus sehari. Gejala mengamuk sudah tidak ada, pasien bisa disuruh menjaga kebersihannya, hanya bila diajak bicara masih terlihat tanda-tanda kelainan isi pikiran, adanya fligh of idea. Dan tampak sedikit agitasi.

Anamnesa yang dilakukan terhadap pasien , pasien menjawab benar ketika ditanya kapan lahirnya, ketika berkunjung pasien menemui penulis dengan memakai celana selutut, tapi ketika penulis datang pasien meminta izin untuk berganti celana panjang. Ketika itu pasien baru datang membeli rokok, hal yang menonjol pada diri pasien bahwa pasien tidak pernah menyadari ada yang sakit pada dirinya, selama ini pasien meminum obat karena menurutnya obat ini adalah vitamin agar selalu bugar, ketika pasien ditanya alasan suka menulis surat, pasien menjawab tolong saja ditanya pada mandor desa, ”benar dibenarkan” tidak jelas apa maksud pasien.

Hasil analisa pasien mengalami skizofrenia dengan tipe tidak terinci (undifferentiated) (F20.3) menurut PPDGJ III. Dengan alasan : Pasien tidak menunjukan gejala skizofrenia type paranoid, hebefrenik, katatonik, residual, atau pasca skizofrenia. Pada Skizofrenia Paranoid ditandai dengan gejala : deluasi (waham) dan halusinasi dengan tema curiga, diancam, atau waham kebesaran, pasien saat ini tidak menunjukan kecurigaan , sehingga tidak dianggap skizofrenia paranoid, begitu juga tidak termasuk disorganized skizofrenia karena tidak ada emosi yang datarm dan prilaku yang tidak nyambung, katatonik pun tidak menunjukan gejala, pasien bisa bersepeda, dan bicarapun lancar, tidak ada gangguan motorik dan verbal, sehingga menurut saya pasien ini masuk dalan kategori undiferentiated skizofrenia, pasien tidak masuk dalam kategori manapun.

Kasus 2

Nama : E

Umur : 29 tahun

Alamat : Ds gs

Pendidikan : SMA

Pekerjaan : pernah bekerja di jakarta

Anamnesa: tanggal 9 November 2007 (Alloanamnesa dengan kakak Ipar)

Ketika mengunjungi pasien, pasien sama sekali tidak dapat diajak bicara, hanya diam dengan pandangan kosong, tidak mempunyai emosi, dan tidak bereaksi bila diajak bicara walaupun menurut kakak ipar pasien pasien masih mau bicara kalau keadaan mendesak saja, misalnya meminta makan ketika sangat lapar. Keadaan pasien tidak begitu terawat, terlihat jarang mandi dan bajunya pun kotor. Namun masih mau main dengan keponakannya, tidak mengamuk .

Ketika SMA pasien pernah terlibat Narkoba kurang lebih selama setahun dan kemudian melanjutkan sekolah di cirebon kembali, setelah lulus SMA kembali ke Jakarta untuk mencari pekerjaan, di Jakarta seperti yang diceritakan teman pasien kekeluarga pasien, di jakarta pasien mencintai seseorang tapi bertepuk tangan sebelah, sehingga pasien menjadi murung dan menarik diri dari pergaulan. Kurang lebih setahun kembali lagi ke Cirebon tapi menunjukan gejala yang aneh, tiba-tiba pemurung dan bicara melantur, mulai ngamuk dan tidak terkendali, tidak mau pakai baju. Kemudian pasien diobati dan menunjukan kemajuan , tapi kemudian pengobatan terhenti kembali, dan sampai sekarang keadaan pasien seperti tadi, walaupun tidak lagi mengamuk ,tapi terlihat pasien sama sekali tidak mau bicara dan tidak memperhatikan kebersihan dirinya, emosinya datar.

Kepribadian pasien memang pendiam. Tidak ada anggota keluarga yang lain menderita seperti ini dan tidak ada riwayat keluarga seperti yang dialami pasien.

Pasien menunjukan gejala negatif skizofrenia, emosi datar. Gangguan pada emosi atau emotional disorrders Masuk dalam kategori residula skizofrenial.

Kasus 3

Nama : F

Umur : 26 tahun

Alamat : Ds a

Pendidikan : SMP

Pekerjaan : -

Anamnesa: tanggal 9 November 2007

Pasien yang sedang hamil 2 bulan ini baru saja menikah 3 bulan yang lalu, telah mendapatkan pengobatan sejak berumur 18 tahun , ketika di wawancara pasien terlihat malu dan menjawab dengan baik, wawancara dibantu oleh kakak pasien, pasien terlihat baik dan tidak ada gangguan dalam menjawab walaupun menjawab dengan malu-malu, kemudian menurut kakak pasien , ketika SMA pasien pernah ditinggal kawin pacar pasien, karena kejadian itu pasien sering menangis dan mengurung diri, tidak mau makan, hanya ingin didalam kamar, tidak mau keluar kamar, diam saja, dan menangis, kemudian pasien di bawa berobat secara teratur, kini pasien terlihat baik dan tidak mempunyai kelainan yang berarti dan dapat menjalani kehidupan dengan normal. Selama 9 tahun berobat teratur ke dokter specialis jiwa . Kekambuhan pasien juga berkurang sejak 2 tahun yang lalu.

Kesembuhan pasien karena dukungan dari semua anggota keluarga, dan pengobatan secara teratur. Disarankan oleh kami bahwa walaupun hamil, pasien harus terus berkonsultasi ke dokter jiwa, jangan sampai pengobatannya lepas.

Kasus 4

Nama : M

Umur : 25 tahun

Alamat : D

Pendidikan : SMA

Pekerjaan : -

Anamnesa: tanggal 9 November 2007

Sejak 4 tahun yang lalu pasien telah berobat secara teratur, dan sekarang telah menikah selama 6 bulan, bila sedang mendapat serangan pasien suka mengacak-acak isi kamar, semua barang dikeluarkan, menurut pasien ada bisik-bisik yang didengar pasien yang menyuruh membersihkan semua barang yang ada dikamar untuk dikeluarkan, keluhan ini didapat kurang lebih 4 tahun yang lalu karena kesedihan yang mendalam akibat melihat ayah pasien yang stroke, pasien menjadi murung dan menjadi depresi, kemudian berlanjut menjadi mengamuk-ngamuk dan tidak terkontrol, dukungan dari seluruh anggota keluarga sangat membantu kesembuhan pasien, sampai saat ini pasien masih diberikan obat secara teratur dari Puskesmas Astapada. .

Menurut kami pasien ini mengalami skizofrenia hebefrenik awalnya tapi sekarang sudah sembuh dan masih dalam pengawasan kami,

Pedoman diagnostik Skizofrenia PPDGJ III

PEDOMAN DIAGNOSTIK BERDASARKAN PPDGJ III

1. Harus ada sedikitnya satu gejala berikut ini yang amat jelas (dan biasanya dua gejala atau lebih bila gejala-gejala itu kurang tajam atau kurang jelas):

a. - Thought echo = isi pikiran dirinya sendiri yang berulang atau bergema dalam kepalanya (tidak keras) dan isi pikiran ulangan, walaupun isinya sama, namun kualitasnya berbeda, atau

- Thought insertion or withdrawal = isi pikiran yang asing dari luar masuk kedalam pikirannya (insertion) atau isi pikirannya diambil keluar oleh sesuatu dari luar dirinya (Withdrawal) dan

- Thought broadcasting = isi pikirannya tersiar keluar sehingga orang lain atau umumnya mengetahuinya.

b. - Delusion of control = waham tentang dirinya dikendalikan oleh suatu kekuatan tertentu dari luar atau

- Delusion of influence = waham tentang dirinya dipengaruhi oleh suatu kekuatan tertentu dari luar atau

- Delusion of passivity = waham tentang dirinya tidak berdaya dan pasrah terhadap suatu kekuatan dari luar; (tentang dirinya= secara jelas ,merujuk ke pergerakan tubuh/anggota gerak atau kepikiran, tindakan atau penginderaan khusus).

- Delusion perception = pengalaman inderawi yang tidak wajar, yang bermakna sangat khas bagi dirinya , biasanya bersifat mistik dan mukjizat.

c. Halusional Auditorik ;

- Suara halusinasi yang berkomentar secara terus menerus terhadap prilaku pasien .

- Mendiskusikan perihal pasien di antara mereka sendiri (diantara berbagai suara yang

berbicara atau

- Jenis suara halusinasi lain yang berasal dari salah satu bagian tubuh.

d. Waham-waham menetap jenis lainnya, yang menurut budaya setempat dianggap tidak wajar dan sesuatu yang mustahi,misalnya perihal keyakinan agama atau politik tertentu atau kekuatan dan kemampuan diatas manusia biasa (misalnya mampu mengendalikan cuaca atau berkomunikasi dengan mahluk asing atau dunia lain)

Atau paling sedikitnya dua gejala dibawah ini yang harus selalu ada secara jelas:

e. Halusinasi yang menetap dari panca indera apa saja , apabila disertai baik oleh waham yang mengambang maupun yang setengah berbentuk tanpa kandungan afektif yang jelas, ataupun disertai oleh ide-ide berlebihan (over-valued ideas) yang menetap, atau apabila terjadi setiap hari selama berminggu-minggu atau berbulan-bulan terus menerus.

f. Arus pikiran yang terputus (break) atau yang mengalami sisipan (interpolation) yang berakibat inkoherensia atau pembicaraan yang tidak relevan atau neologisme.

g. Perilaku katatonik seperti keadaan gaduh gelisah (excitement), posisi tubuh tertentu (posturing) atay fleksibilitas cerea, negativisme, mutisme, dan stupor.

h. Gejala negatif seperti sikap apatis, bicara yang jarang dan respons emosional yang menumpul tidak wajar, biasanya yang mengakibatkan penarikan diri dari pergaulan sosial dan menurunya kinerja sosial, tetapi harus jelas bahwa semua hal tersebut tidak disebabkan oleh depresi atau medikasi neureptika.

* adapun gejala-gejala khas tersebut diatas telah berlangsung selama kurun waktu satu bulan atau lebih (tidak berlaku untuk setiap fase nonpsikotik prodromal);

* Harus ada suatu perubahan yang konsisten dan bermakna dalam mutu keseluruhan (overall quality) dari beberapa aspek perilaku pribadi (personal behavior), bermanifestasi sebagai hilangnya minat, hidup tak bertujuan, tidak berbuat sesuatu, sikap larut dalam diri sendiri (self absorbed attitute), dan penarikan diri secara sosial.

Perjalanan Gangguan Skizofrenik dapat diklasifikasi dengan menggunakan kode lima karakter berikut: F20.X0 Berkelanjutan, F20.X1 Episodik dengan kemunduran progresif, F20 X2 episodik dengan kemunduran stabil, F20.X3 Episode berulang , F20. X4 remisi tak sempurna, F20.X5 remisi sempurna, F20.X8. lainnya, F20.X9. Periode pengamatan kurang dari satu tahun.

F.20 Skizofrenia Paranoid

Pedoman diagnostik

1. Memenuhi kriteria umum diagnosis skizofrenia

2. Sebagai tambahan:

- Sebagai tambahan :

* Halusinasi dan/ waham arus menonjol;

(a) Suara-suara halusinasi yang mengancam pasien atau memberi perintah, atau halusinasi auditorik tanpa bentuk verbal berupa bunyi pluit (whistling), mendengung (humming), atau bunyi tawa (laughing).

(b) Halusinasi pembauan atau pengecapan rasa, atau bersifat seksual , atau lain-lain perasaan tubuh, halusinasi visual mungkin ada tetapi jarang menonjol.

(c) Waham dapat berupa hampir setiap jenis, tetapi waham dikendalikan (delusion of control), dipengaruhi (delusion of influence) atau passivity (delussion of passivity), dan keyakinan dikejar-kejar yang beraneka ragam, adalah yang paling khas;

· Gangguan afektif, dorongan kehendak dan pembicaraan, serta gejala katatonik secara relatif tidak nyata / tidak menonjol.

Diagnosa Banding :

- Epilepsi dan psikosis yang diinduksi oleh obat-obatan

- Keadaan paranoid involusional (F22.8)

- Paranoid (F22.0)

F20.1 Skizofrenia Hebefrenik

Pedoman Diagnostik

- Memenuhi Kriteria umum diagnosis skizofrenia

- Diagnosis hebefrenik untuk pertama kali hanya ditegakkan pada usia remaja atau dewasa muda (onset biasanya 15-25 tahun).

- Kepribadian premorbid menunjukan pemalu dan senang menyendiri (solitary), namun tidak harus demikian untuk memastikan bahwa gambaran yang khas berikut ini

- Untuk meyakinkan umumnya diperlukan pengamatan kontinu selama 2 atau 3 bulan lamanya, untuk memastikan bahwa gambaran yang khas berikut ini memang benar bertahan :perilaku yang tidak bertanggung jawab dan tidak dapat diramalkan, serta manerisme, ada kecenderungan untuk menyendiri (solitaris) dan perilaku menunjukan hampa tujuan dan hampa perasaan. Afek pasien yang dangkal (shallow) tidak wajar (inaproriate), sering disertai oleh cekikikan (gigling) atau perasaan puas diri (self-satisfied), senyum-senyum sendiri (self absorbed smiling) atau sikap tinggi hati (lofty manner), tertawa menyerigai, (grimaces), manneriwme, mengibuli secara bersenda gurau (pranks), keluhan hipokondriakalI dan ungkapan dan ungkapan kata yang diulang-ulang (reiterated phrases), dan proses pikir yang mengalamu disorganisasi dan pembicaraan yang tak menentu (rambling) dan inkoherens

- Gangguan afektif dan dorongan kehendak, serta gangguan proses pikir biasanya menonjol, halusinasi dan waham biasanya ada tapi tidak menonjol ) fleeting and fragmentaty delusion and hallucinations, dorongan kehendak (drive) dan yang bertujuan (determnation) hilang serta sasaran ditinggalkan, sehingga prilaku tanpa tujuan (aimless) dan tanpa maksud (empty of purpose) Tujuan aimless tdan tampa maksud (empty of puspose). Adanya suatu preokupasi yang dangkal, dan bersifat dibuat-buar terhadap agama, filsafat, dan tema abstrak lainnya, makin mempersukar orang memahami jalan pikirannya.

F20.3 Skizofrenia Tak terinci (undifferentiated )

Pedoman diagnostik :

(1) Memenuhi kriteria umu untuk diagnosa skizofrenia

(2) Tidak memenuhi kriteria untuk skizofrenia paranoid, hebefrenik, katatonik.’

(3) Tidak memenuhi kriteria untuk skizofrenia residual atau depresi pasca skiszofrenia

F20.5 Skizofrenia Residual

Pedoman diagnostik:

Untuk suatu diagnostik yang menyakinkan , persyaratan berikut harus di penuhi semua:

(a) Gejala “Negatif” dari skizofrenia yang menonjol misalnya perlambatan psikomotorik, aktifitas menurun, afek yang menumpul, sikap pasif dan ketidak adaan inisiatif, kemiskinan dalam kuantitas atau isi pembicaraan, komunikasi non verbal yang buruk, seperti ekspresi muka, kontak mata, modulasi suara, dan posisi tubuh, perawatan diri, dan kinerja sosial yang buruk.

(b) Sedikitnya ada riwayat satu episode psikotik yang jelas dimasa lampau yang memenuhi kriteria untuk diagnosa skizofrenia

(c) Sedikitnya sudah melampaui kurun waktu satu tahun dimana intensitas dan frekuensi gejala yang nyata seperti waham dan halusinasi telah sangat berkurang (minimal) dan telah timbul sindrom negatif dari skizofrenia

(d) Tidak terdapat dementia, atau penyakit/gangguan otak organik lainnya, depresi kronis atau institusionla yang dapat menjelaskan disabilitas negatif tersebut.

F20.6 Skizofrenia Simpleks

Pedoman diagnostik

- Skizofrenia simpleks sulit dibuat secara meyakinkan karena tergantung pada pemantapan perkembangan yang berjalan berlahan dan progresif dari: (1) gejala negatif yang khas dari skizofrenia residual tanpa didahului riwayat halusinasi waham, atau manifestasi lain dari episode psikotik. Dan (2) disertai dengan perubahan-perubahan perilaku pribadi yang bermakna, bermanifestasi sebagai kehilangan minat yang mencolok, tidak berbuat sesuatu tanpa tujuan hidup, dan penarikan diri secara sosial.

- Gangguan ini kurang jelas gejala psokotiknya dibanding dengan sub type skisofrenia lainnya.

skizofrenia

Menurut www.webhealth.com/wiki/Schizophrenic Disorders bahwa gangguan skizofrenia adalah This is a major psychiatric disorder where the patient experiences a multitude of strange symptoms such as loss of contact with reality, false beliefs, false perceptions of sounds and images, abnormal thinking, reduced motivation and flattened affect. Skizofrenia adalah penyakit gangguan jiwa yang ditandai dengan berbagai gejala seperti hilangnya kontak dengan realitas, penyimpangan kepercayaan, penyimpangan isi pikiran, persepsi pendengaran maupun penglihatan, berkurangnya motivasi dan emosi yang tumpul.

Pertama kali skizofrenia diindentifikasi oleh benedict Muler (1809-1873) dokter berkebangsaan belgia tahun 1860 disebut demence precoce, dan oleh Emil Kraepelin dokter jiwa dari Jerman 1893 menyebutnya dementia praecox, istilah ini berasal dari bahasa latin “dementis” dan “precocious”, karena seseorang mengalami situasi kelainan mental sejak dini. Menurut Kraepelin , dementia praecox merupakan penyakit yang disebabkan penyakit tertentu dalam tubuh meliputi hilangnya kesatuan dalam pikiran, perasaan dan tingkah laku, muncul pada usua muda dan ditandai dengan kemunduran berbagai kemampuan dan menjadikan disintegrasi kepribadian yang komplek.

Eugen Bleuler (1857-1939) dokter ahli jiwa dari swiss inilah yang pertama kali memperkenalkan istilah schizofrenia yang dalam bahasa Yunani “ schitos” artinya terbelah atau terpecah dan” phren” artinya pikiran, schizophrenia artinya pikiran atau jiwa yang terbelah, dan Bleuler sendiri menekankan pola prilaku yaitu tidak adanya integrasi orak yang mempengaruhi pikiran,perasaan dan afeksi, sehingga tidak ada kesesuaian antara pikiran, dan emosi , antara persepsi dan kenyataan yang sebenarnya. Konsep Bleuler yang dikenal 4 A sebagai gejala fundamental (primer) skizofrenia: Asosiasi terganggu, Afektif terganggu, atutisme, ambivalesi, sedang gejala sekundernya adalah waham dan halusinasi. Perbedaan konsep antara kraepelin dan bleuler adalah pada perburukan proses kognitif penderita skizofrenia

Kurt Schneider (1887-1967) membagi skizofrenia dalam 2 bagian pertama dengan first rank symptom terdiri : audible thought, voices arguing, voices commentating, somatic passivity experiences, thought withdrawal, thought broadcasting dan delusional persepsi. Sedangnya second rank symptom terdiri dari : gangguan persepsi lain, ide yang bersifat waham tiba-tiba, perubahan mood depresi, dan euforik dan kemiskinan emosi.

Angka prevalensi di dunia menunjukan 1 % dari seluruh penduduk dunia, laki = wanita, pada laki-laki mulai umur 18-25 tahun sedang wanita biasanya mulai umur 26-45 tahun, dan jarang muncul pada masa anak-anak, bila muncul pada masa anak-anak biasanya mengenai 4-10 anak diantara 10.000 anak. (www.webhealth.com/schizofrenia Disorders)

Genetik berperan pada faktor pembawa skizofrenia, walaupun penyebabnya belum diketahui secara pasti, tapi ditemukan ganggual neulogi. Stressor lingkungan yang paling besar adalah broken home, atau broken marrige (www.webhealth.com)

Dari beberapa studi penelitian pada otak pasien skizofrenia ditemukan perubahan struktur otak seperti pembesaran system ventricular system, (ada cairan yang mengisi ruang sentral otak). Bagian lain dari otak seperti hippocampus dan temporal lobes lebih kecil namun basal ganglia melebar, hal ini ditemukan dalam MRI. Kortek cerebral pada pasien skizofrenia juga terlihat lebih kecil dari orang normal, dengan PET scan, menunjukan fungsi otak secara visual dengan fungsi glukosa menunjukan abnormal, frefrontal menunjukan tidak dalam normal kontrol

Biasanya intelegence quetient penderita skizofrenia berada dalam batas normal atau average, dan kemunduran baru terlihat setelah 1-2 tahun dibawah rata-rata usia mental, tapi itupun tidak sama pada setiap penderita. Tes vocabulary juga kurang begitu tergangu dibandinkan test untuk learning memori, motor ability, abstract thinking, tetapi kerusakan intelegensia tidak permanent akan berangsul normal bila perbaikan spikis menunjukkan perbaikan,

Pada umumnya penyakit jiwa terbagi dalam 2 kategori, yaitu psikosa dan neurosa, bila pada neurosa pasien masih dapat membedakan mana yang realitas dan mana yang bukan realitas tapi pada psikosa pasien sudah menunjukan tanda-tanda kehilangan realitas. Orang awam bilang ”gila”. Maka skizofrenia termasuk gangguan psikosa.

Menurut PPDGJ III, Skizofrenia adalah suatu deskripsi sindrom dengan variasi penyebab (banyak belum diketahui) dan perjalanan penyakit tidak bersifat kronis atau deteriorating”) yang luas, serta sejumlah akibat yang tergantung pada perimbangan pengaruh genetik, fisik, dan sosial budaya. Pada umunya ditandai dengan penyimpangan yang fundamental dan karakteristik dari pikiran dan persepsi , serta oleh efek yang tidak wajar (inappropriate) atau tumpul (blunted). Kesadaran yang jernih (clear conciousness) dan kemampuan intelektual biasanya tetap terpelihara, walaupun kemunduran kognitif tertentu dapat berkembang kemudian.

Gejala penderita skizofrenia antara lain: 1.Delusi ,2.Halusinasi ,3.Cara bicara/berpikir yang tidak teratur , 4.Perilaku negatif, misalkan: kasar, kurang termotivasi, muram, perhatian menurun

give me power to be a good muslim

Narrated by Abu Said Al-Khudri and Abu Huraira

The Prophet said,”No fatique, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a muslim, even if it were the prick he receives from the thorn, but that Allah expiates some of his sins for that

DEDE MANUSIA AKAR , DEDE WIHT MALIGNAN SKIN DISEASES FROM CILILIN BANDUNG INDONESIA

Sahih Bukhari hadist:
narrated by Abu Hurairah,The Prophet said,” there is no disease that Allah has created, except that He also has created its treatment”

9 DOKTER SPESIALIS AKAN MEMBANTU KESEMBUHAN DEDE, DARI CILILIN BANDUNG, ADA BEBERAPA DUGAAN TERHADAP PENYAKIT YANG DIDERITA DEDE, TUMOR ATAU KAN VIRUS? TAPI BILA KITA MERUJUK PADA HADIST NABI BAHWA TIDAK ADA PENYAKIT YANG TIDAK ALLAH CIPTAKAN KECUALI ADA PENGOBATANNYA, MUDAH-MUDAHAN PENYAKIT KULIT INI DAPAT DISEMBUHKAN DENGAN TUNTAS.

DEDE MANUSIA AKAR, DEDE WITH MALIGNAN SKIN DISEASES

November 26, 2007 · No Comments

(foto take from kompas)
DEDE FROM CILICIN BANDUNG HAS SUFFER OF MALIGNAN SKIN DISEASES COUSE OF HUMAN PAPILLOMA VIRUS, HE HAD TREATMEND 10 YEARS AGO FOR 460 DAYS AT HASAN SADIKIN HOSPITAL BANDUNG, BUT THE DISEASES COULD NOT HEALING PERFECTLY AND ALWAYS GREW IN FEW DAYS. DEDE HAS 2 KIDS , SINCE SICK HE IS STILL WORKING AND JOINING THE GROUP LIKE CIRCUS WHO SHOW THEIR UNIC CASE. THE PRESIDENT OF INDONESIA PROMISE HIM TO TAKE CARE HIM UNTIL CURE, AND SUNDAY 25 NOVEMBER 2007, THE MINISTER OF HEALTH SITI FADILAH SUPARI VISITED HIM AND GAVE HIM SUPPORT. TO ALL FRIENDS AROUND THE WORD , PLEASE GIVE HIM PRAY, SO HIS DISEASES CAN BE CURED.

DEDE YANG BERASAL DARI CILILIN BANDUNG MENDERITA SAKIN KULIT GANAS YANG DISEBABKAN OLEH HUMAN PAPILLOMA VIRUS . 10 TAHUN YANG LALU DIA PERNAH MENDAPATKAN PENGOBATAN SELAMA 460 HARI TAPI PENYAKIT KULITNYA TIDAK PERNAH SEMBUH TOTAL , SEJAK SAKIT DIA TETAP BEKERJA DENGAN IKUT SEBUAH PERKUMPULAN YANG MEMPUNYAI KEUNIKAN. PRESIDEN INDONESIA TELAH BERJANJI UNTUK MEMBERIKAN SUPORT KEPADA DEDE SAMPAI SEMBUH, TANGGAL 25 NOVEMBER DEDE DI KUNJUNGI OLEH MENTRI KESEHATAN INDONESIA DR SITI FADILAH SUPARI YANG MEMBERIKAN BANTUAN DAN DUKUNGAN BAGI KESEMBUHAN DEDE. TEMAN TEMAN DISELURUH DUNIA MARI KITA DOAKAN KESEMBUHAN BAGI DEDE, TEMAN KITA

Hadist Bukhari about medicine and health

Sahih Bukhari hadist:

narrated by Abu Hurairah

The Prophet said,” there is no disease that Allah has created, except that He also has created its treatment”

Narrated by Aisha

The Prophet used to like sweet edible things and honey

Narrated by Abu Huraira

I heard Allah Apostle saying “ there is healing in black cumin for all diseases except death

Narrated by Abu Said Al-Khudri and Abu Huraira

The Prophet said,”No fatique, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a muslim, even if it were the prick he receives from the thorn, but that Allah expiates some of his sins for that

Narrated by Aisha

(the wife of the Prophet) Allah’s Apostle said,”No calamity befalls a muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn

Narrated By Abu Huraira

Allah’s Apostle said,”If Allah wants to do good to somebody, He afflicts him with trials

Narrated by Abdullah

I visited the Prophet during his ailments and he was suffering from a high fever, I said,: you have a high fever, is it because you will have a double reward for it?” He said, Yes, for no Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of the tree fall down.”

Narrated by Abu Huraira

A man came to Allah’s Apostle and said,”O Allah’s Apostle! Who is more entitled to be treated with the best companionship by me?” The prophet said,” your Mother.” The man said, “Who is next ?” The Prophet said,”Your mother,” The man futher said, “who is next ?” The Prophet said, “Your mother,” The man futher said, “who is next?” The Prohet said, “ Your mother,” The man asked for the fourth time, “ Who is next?” The Prophet said, “Your father.”

Narrated by Ibn ‘Abbas

The Prophet said,”There are two blessings which many people lose; (they are) Health and free time for doing good.”

Narrated by Utban Bin Malik Al-Ansari

Who was one of the men of the tribe of Bani Salim: Allah’s Apostle came to me and said,” If anybody comes on the Day of Resurrection who has said: La ilaha illal-lah, sincerely, with the intention to win Allah’s Pleasure, Allah will make the Hell fire forbidden for him.”

success becouse you think you can success

life is how you thanks and how you think, if you thing you can , so the universe will help you to reach what you want and what you need, do the first step, never give up and dont forget to pray. (dr liza)

integrated science technology in islam dr liza

INTEGRATE SCIENCE TECHNOLOGY IN ISLAM


Looking into the mirror with history of Golden age of Islam , Can we repeat magnificence history of Islam science and technology. At that moment where delivering birth all moslems scientist developing and science of technology but also deepen theology deeply. If idea of us now still dichotomy between rational science and theology hence progress of science and technology in islam will not expand again, dichotomy in science better look for a middle course to re-developing and science of technology Islam. Although still many scientist Islam epoch which is Theology cannot be linked up with public Science but, for the developing human being in Islam , is to become our obligation study and develop Science. Waqar Husaini from the Department Civil Engineering University King of Abdul Azis In Jeddah said that ,"Science do not earn to be dissociated by ontology and epistemology of concept of Islam concerning God , Science Islam is Science for all people. He works in parameter conception Islam concerning al-maslahat and move forward , taking care of and developing 5 universal principle of public interest, that are: religion, soul, mind, estate and clan. But there are an oppinion by the Pakistan and of Malaysian scientist assuming that universal science content but the applying of having to for the purpose of Islam.
DR. MULYADHI KARTANEGARA Grad university philosophy doctor of Chicago in his book name INTEGRATE SCIENCE A RECONSTRUCTION HOLISTIC said ,lay open education system problem in Indonesia which still embrace dichotomy understanding in dissociating among path education of public having the character of path and secular education of religion . tight dissociation between public sciences like physics , mathematics, biological, theology and social like hadist, Fiqih and interpretation isn't it that religion payload only is on religion subject, but do not on public subject. Where as neutral public sciences altogether seen from the aspect of religion. Dichotomies paradigm marked by assumed the lowering of theology status by modern science of west, The side are traditional assume that public science are bid'ah and illicit studied , because coming from heathen, supporter of science are common assume theology as erudite pseudo/ only as mythology which will not reach erudite store level because do not speak fact.
Though studied natural phenomenon which become common science object of religion values earn easily we meet. In the eyes of science of Islam, self supporting natural phenomenon is not the relationship without and him of with godlike strength , because is such as told by M.Iqbal, science is creative field of God so that study nature will study and recognize closer of God activity in the universe.
Telling also in this book that especial principle of the science integration is Tauhid , La Ilaha Illallah ( No God but Allah) becoming especial principle of unifier ground integrate human being science. compatible concept is " WAHDAH AL FORM " adopted Mulla Shadra of Suhrawardi Al Maqtul . can be made by the bases concept integrate science especially ontology status ( research object reality), Because of any form was which we know having the character of spiritual / material of course have ontology status which is equal strength and same real him. And in consequence all form store level may become object the validness for science because reality of ontology they have been specified. All forms which in the this universe base of one hence status of ontology good science objects of and physical of non physic is same. Erudite research needn't be aimed at physical entities of all, but also entities of non physical ( immaterial) of course use method differ according to demeanor of objects, they can have the character of tajribi ( experimental), Burhani ( demonstratives ), Irfani ( intuitive )
Epistemology Islam have tried to integrate entire science source which can have by human being in intact unity and holistic, all sciences both for theoretical, physics, mathematics , metaphysics, and practical, ethics , economic, politics are area which was true .And there are 3 way that is passing indra, mind, and heart
At the shares of Appendix doctor which also teach in the program master at UIN Syarif Hidayahtullah, IAIN Sunan Kalijaga, UI, program Master of Islamic advanced for college . studies ( ICAS) branch London. Telling the problem of integration of this science in psychology case in UIN, is that same study psychology in UIN or with psychology faculty of UI? Such as we know Psychology is a modern erudite discipline of course have to at one's feet of erudite methods scientific and have to focus only at empirical areas, this matter become big problem for UIN offering " Psychology Islam". If sciences paradigm of secularize this not be shifted toward erudite paradigm which more world views of Islam. Hopefully what is submitted in this book can give input in the effort creating a system of epistemology which is long for and compatible for high institute of religion
Hopefully there will be one inwrought system in state which we love able to link the delivering birth of a system education of national which shall no logger dichotomy , but can integrate education of public and education of more optimal religion so that pop out the rising generation of kamil Indonesia supported by leader or power ( president) the equivalent ness with Khalifah Harun Ar-Rasyid or of Al-Makmun which so concern to growth of science. Growth of science require hard work and fund, so that if/when a state where the president or leader of will and volunteer arrange more addressed finance for the development of science which be of benefit to kemaslahatan of people, automatic this will give positive growth born of ibnu Sina , Ibnu Sina century 21. Who knows there is an Indonesian moslem scienctist which one day wiil get a Noble prize.

iSLAM , MEDICINE, KNOWLEGDE , HARMONY

MUSLIM , KNOWLEDGE AND HARMONY AMONG RELIGIONS:
This is mostly a discussion of the philosophy of Islam as it affected science in general and medicine in particular. As Islam spread rapidly during the 7th and 8th centuries, Muslims came in contact with the older civilizations. During this period of interaction, the Muslim philosophy provided a perfect stage for the retrieval and preservation of olden literary treasures. There was tremendous emphasis on acquiring knowledge. The Arabic language served as flexible medium for translation of these works. Great literary centers developed extending from India to Eastern Europe, as the Byzantine and Persian Empires were annexed to the Muslim world and the Greek medicine was way past its epoch. the school at jundeshapur, after islam reached the Persian empire, was not only left untouched but the learning at this institution was greatly encouraged. The learned were patronized and given every facility for propagating knowledge. Most of them were Christians or Jews at that time. The learning center and Jundeshapur became fervent with activity during the period of Abbasids, It served as a melting pot for Nestorian physician, Greek physicians who were leaving Athens, and physicians arriving from India and Syria. It became a large medical center. People were sent long distances in search of remedies and medical knowledge. Many Greek works were translated into Arabic.


PERIOD OF TRANSLATION AND AMALGMATION:
Greek medical works, especially those of Galen were translated during the early 9th century by a prolific translator Humayn ibn Ishaq and his disciples in Bagdad, which became one of the great learning centers of that period. He translated voluminous materials and many of these manuscripts can still be found in the libraries of Constantinople. He also wrote manuals and textbooks, for students, such as "Question on Medicine" (which was in the question and answer form), "Ten treatises on the Eye" (the first text book of ophthalmology ) and numerous other similar works. Humayan demonstrated that he was an excellent editor because his writings were very succinct, and translated from at least three different manuscripts of a book so as to maintain and preserve the original thought. Compendiums of medical knowledge were compiled discussing various diseases systematically. This provides evidence of the understanding of medicine even in those early days.

Hygiene was emphasized
Diseases of systems starting from the head,
ending at the feet
Infectious diseases
Toxicology
Fractures
Nutrition
Sex
Each disease was discussed clearly giving the etiology, signs and symptoms and the treatment.


THE ERA OF NEW KNOWLEDGE
Following this initial period of amalgamation and translation of Greek, Persian, and Indian medicine, a great upsurge in new thought was seen during the 9th and 10th centuries. I would like to quote the example of al Razi - also known as Rhazes. He was a Persian Muslim who trained under Hunayn ibn Ishaq. he must be regarded as one of the greatest physicians of all times, who produced over 100 medical writings One of the most comprehensive books on medicine was written by al Rize and entitled al- Hawi. It consisted of 20 volumes. The diseases were described clearly drawing on the experience of Greek, Arabic, Syrian, Persian, and Indian physicians and he concluded by adding his won observations and experience. his work on small pox and measles was translated for centuries to come in other languages. The breadth of his wisdom and the scope of his understanding of the humanistic and ethical problems faced by the physician can be seen by merely looking at some of the titles of his works.

"Why People Prefer Quacks and Charlatans to skilled Physicians?"
"Why Ignorant Physicians, Layman, and Women have more Success than learned Medical Men?"
"On the fact that even skilled physicians Cannot Heal All Diseases?"

These titles also suggest that in spite of vast understanding of medicine as practiced at that time, he was well aware of the short-comings as a physician.

This period saw numerous other physicians, both in the Eastern and Western lslamic empire. One of the well known names of that period is Abu Ali al-Husayn ibn Sina also know as Avicenna. One of his well known books is the Canon of Medicine. This was an excellent encyclopedic work. I could mention numerous works by Muslim physicians establishing the influence of the Islamic period which molded the shape and future of medicine. These works were read, translated, and repainted for many centuries to come. Hospitals and medical academies were created throughout the Islamic world. These also served as teaching canters for medical students. where learned physicians taught medical science. Most of the training was in the form of apprenticeship with experienced physicians. There was also a system of granting diplomas and inspecting the skill of physicians, pharmacists, barbers, and orthopedic surgeon. The annual pilgrimage to Mecca also served as a factor in dissemination of medical knowledge. Physicians would travel long distances, stopping to discuss medical problems and their skills on the way to the pilgrimage, thus disseminating their own knowledge and acquring new skills.


EMPHASIS ON PREVENTIVE MEDICIEN:
The philosophy of Islam in itself contributed to better hygiene and principals of preventive medicine. for example, I would like to quote from Hadith (the Actions and Sayings of Prophet Mohammad and his Companions).

"If you hear about plague in a land, don't go to it, but if you were in that land, don't run away."
"No son of Adam would fill a container worse than his stomach."
"Tbe stomach is the home of illness and dieting the head of all treatment".

Cleanliness was also emphasized a great deal. Qur'an emphasized cleanliness also:
"And thy garments keep free from stain." LXYIV:4

"O, ye who believe when ye prepare for prayer, wash your faces and your hands to the elbows, rub your heads (with water) and wash your feet to the ankles." V:7

Qur'an again emphasizes purity of food that you consume:
"This day or (on) things, good and pure make lawful unto you. The food of the people of the Book is lawful unto you and yours is lawful unto them." V:6

Again from Qur'an
"Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than God; That which hath ben killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); That which is sacrificed on stone (altars); (Forbidden) also is the division (of meat) by raffling with arrows; that is impiety." V:4

The use of various intoxicant was prohibited. Qur'an refers to this as follows:
"O, ye who believe intoxicants and gambling (dedication of) stones and (divination by) arrows are an abomination of Satan's handiwork; Eschew such (abomination), that ye may prosper." V:93


ISLAMIC PHILOSOPHY AND MEDICAL ETHICS
One of the hottest issues in medicine, these days, is the subject of medical ethics, morality, and liability. If one looks back, it becomes apparent that Hadith refers to these problems. It will also be of interest to note that problems faced by the physicians and the patients today, are not any different from the problems faced at that time. I would like to quote hadith on the responsibility of the physicians.

"A person whoever practice treatment when he was not known to be acquainted with medicine before, will be responsible".

Another Hadith delineates when a patient should seek treatment:
"You servants of Allah, seek treatment, for Allah didn't send down an illness that Allah didn't send down treatment for it."

Hadith also make treatment mandatory or obligatory when a treatment was definitely available and also if holding off this treatment would be harmful. However, if one is not assured of benefits from a treatment and harm could occur, then it is discouraged. These principals were designed to discourage quackery and protect the patient.

One of the most extensive works dealing with ethics was written by Ishaq ibn Ali al-Ruhawi. He as a Christian who embraced Islam and had also written works on Galen. It wiU not be possible to cover all facets of his writings. His book, Adab al-Tabib (Ethics of a Physician) is an extensive work which cannot be discussed at length due to constraint of time. It consisted of 112 folios with 17 lines per page. This was found in Suleymaniye Kitabbane. English translation of which appears in the The Transactions of the American Philosophical Society, Vol. 57, part 3, 1967, Philadelphia. The Islamic philosophy served as a basis for defining and suggesting solutions of the ethical and moral problems facing physician. the translator of this work, Martin Levy, in his preface says, and I quote:

"In addition, the contents of this work are remarkable in their delineation of the manner in which Muslim (and to lesser extent, Christians) religious ideas were made to harmonize with the older science and ethics of the Greeks in particular.

The Islamic philosophy and the Muslim code was so realistic and practical, that al-Ruhawi was at ease in dealing with this difficult subject. The society was changing from a tribal primitive society to a more orderly society with emphasis on human value and strong religious feelings, These were times of great changes. Therefore, the setting for this work was not any different form the one prevailing at present. It may be worthwhile just to glance at the titles of the 20 chapters of Adab at-Tabib,

1. Loyalty and Faith of the Physician, and Ethics he Must follow to improve His soul and Morals.
2. Care of the Physician Body.
3. What the Physician Must Avoid and Beware of .
4. Directions of the Physician to the Patient and Servant.
5. manners of the Visitors .
6. Care of Remedies by the Physician.
7. What the Physician Asks the Patient and the Nurse.
8. What the Patient May Conceal from the Physician.
9. How the Healthy and ill Must Take Orders of the Physician.
10. Training of Servants by the Patient before illness.
11. Patient and Visitors.
12. Dignity of the Medical Profession.
13. Respect for the Physician.
14. Physicians and Peculiar Incidents to Aid Treatment.
15. Medical Art for Moral People.
16. Examination of Physicians.
17. Removal of Corruption of Physicians .
18. Warning against Quacks.
19. Harmful Habits
20. Care of the Physician Himself

Adab al-Tabib is a beautiful illustration of the fact that problems of responsibility, ethical dilemmas, and needs of the society are nothing new to medicine. A review of this work brings home the realization that the present day physician may have been derelict in his responsibility towards the current ethical needs. In the past, it was the physician who was the advocate of morality, who defended ethics, and who was in the forefront in delineating these areas. During the recent years, due to a verity of reasons, such as busy life, narrow approach or lack of emphasis on ethics during his medical training, he has failed to emerge as a stalwart among the defenders of ethics and morality.

The definition of ethics and morality in medicine has lately become a favorite topic for politicians and non-physician bureaucrats who lack the insight into the whole gamet of patient-physician relationship. It is time that the physician got back into the saddle and he is still in a great position to do so. He is still regarded very highly and trusted by the people as shown by the polls. Unless the physician takes proper steps, the public trust is likely to wither away. Every teaching physician needs to realized his duty - to train the budding physicians, not only in the art of medicine, but also in handling the ethical dilemmas of medical practice.

In the present day controversies of medical ethics, certain other aspects of the responsibilities of the other parties involved, which have been well delineated by Ruhawi, have been completely ignored in the recent years. For example, the responsibilities of the patient and the society towards a physician. The patient has equal responsibility in the relationship between the physician and the patient. Similarly, the society has to realize the nature of demands placed on a physician and afford him the support that he may need at times.

(FROM MANY SOURCES)

ISLAM IS SURRENDER OF ALLAH LAWS

Islam is (source from many sources about islam)
Surrender
This is understood from a verse in the Holy Quran
where Allah says:
"Inda deena inda lahi Islam." (Certainly, the only acceptable way which Allah will accept is Islam).
[Holy Quran 3:19]
This submission requires a fully conscious and willing effort to submit to the one Almighty God.

Submission
"But no, by your Lord, they can have no Faith, until they make you (Muhammad, peace be upon him) as a judge in all disputes between them, and find no resistance against your decisions, and accept (the decisions) with full submission." [Holy Quran 4:65]

Total submission is required after the surrender and some terms have to be set forth by Allah to be understood by the Muslim. There can be no option in the matter as Allah says in another verse,
"It is not fitting for the believing man nor for the believing woman, that whenever Allah and His Messenger have decided any matter, that they should have any other opinion."
[Holy Quran 33:36]

Whatever Allah and His Messenger have set out as being the Way of Islam is incumbent on the believer, man or woman to follow completely. One must consciously and conscientiously give oneself to the service of Allah

Obedience

"And obey Allah and His Messenger."
[Holy Quran 3:132]

"O you who believe! Obey Allah and His Messenger and those of you who are in authority. If you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination." [Holy Quran 4:59]

"He who obeys the Messenger has indeed obeyed Allah, but he who turns away, then we have not sent you as a watcher over them."
[Holy Quran 4:80]

This means to act on what Allah enjoins all of us to do (in the Qur'an) and what His beloved Prophet, Muhammad (pbuh) encouraged us to do in his Sunnah (his lifestyle and sayings personifying the Qur'an).
After surrendering your free will to Allah and then ratifying the terms and conditions of the surrender, it is obligatory for the Muslim to live up to his terms of the bargain. It is his or her responsibility to do their best to obey the orders of Allah set forth in the Holy Quran and the teachings of the Holy Prophet, peace be upon him.

Peace
Between You & Allah
"Peace" is mentioned 58 times in the Holy Quran and it is certainly the most sought after condition for the life of every human on earth.

"Peace" is also one of the attributes which Allah has named Himself by in the Holy Quran:
"He is Allah beside Whom there is none worthy of worship, The King, The Holy, The Peace, The Watcher, The All Mighty, The Compeller, The Supreme. Glory be to Allah! He is above all that they try to associate with Him as partners." [Holy Quran 59:23]
We are all striving to achieve some sort of peace and tranquility in our lives. And providing that the other four conditions have been met, then this is the inevitable result of the one who is truly seeking Allah.
So as soon as he or she has totally surrendered and submitted and obeyed Allah, in complete sincerity and as a result has achieved total and complete peace in this life and in the next.

It does not imply that they will not be tested however. And this must be quickly understood. The one whom Allah loves, He tests. The person who will be successful in this life and the Next Life will be tested as Allah has said:
"Do they think that they will be left alone on saying, 'We believe and that they will not be tested'? For sure we will test them as we have tested those who came before them, to show (them) the truthful of the honest and the liars in their falsehood."
[Quran 29:2-3]

Once we humble ourselves, rid ourselves of our egoism and submit totally to Allah, and to Him exclusively, in faith and in action, we will surely feel peace in our hearts. Establishing peace in our hearts will bring about peace in our external conduct as well.

Allah - Believe God Almighty is One, Unique, Unlike His Creation, Perfect in every way; Not like or in His Creation

Angels - Made from light, follow Allah's orders perfectly, never make mistakes and are never disobedient (devil is not a fallen angel in Islam).

Books - Torah (Old Testament), Suhoof (Scriptures of prophets), Zabur (Psalms), Enjil (Evangel or New Testament), Quran (Recitation to Muhammad)

Prophets - Adam, Noah, Abraham, Jacob, Moses, David, Solomon, Jesus, Muhammad, and others mentioned in Books, peace be upon them all.

Resurrection - All people, believers and disbelievers will be resurrected for Judgment Day in real flesh and blood bodies to be judged.

Divine Destiny - Allah has complete control of all that happens, both good and evil and He has full knowledge of it all.

Five Actions (The Muslim must practice the five things):

Shahadah
Salat
Fasting
Charity
Pilgrimmage

Declare The Belief That Allah is ONE and Muhammad, peace be upon him,
Is His Last Messenger

5 Daily "salat" - The special form of worship of standing, bowing, prostrating to Allah while facing Mecca.

Fast Ramadhan - Not eating or drinking during the daylight hours for the month of Ramadhan (Lunar calander).

Pay Alms Tax - 2 1/2% of Exess wealth distributed annually to the poor and needy.

Hajj - Pilgrimmage to Mecca once in the life when Allah provides a way, and it is safe to do so.

Islam is from Allah, The Creator and Sustainer of all that exists. As such, it is for Him Alone to command and direct His creation and He Alone is responsible for what He will accept and what He will not accept. It is also for Him Alone to decree what is good and what is bad and He must be the One to show the right path in all things.
Everything in the life of the creations of Allah, especially for those who have choices to make (us), must be dictated and clarified by the One who Created everything in the fist place. We understand from this that Islam must be a complete and total way of living, explaining everything in the life from beginning to end and from birth until death.

Islam is careful to remind us that it not a religion to be paid mere lip service; rather it is an all-encompassing way of life that must be practiced continuously for it to be Islam.

There are other injunctions and commandments which concern virtually all facets of one's personal, family and civic life. These include such matters as diet, clothing, personal hygiene, interpersonal relations, business ethics, responsibilities towards parents, spouse and children, marriage, divorce and inheritance, civil and criminal law, fighting in defense of Islam, relations with non-Muslims, and so much more.

In conclusion, we are forced to realize that ISLAM is a complete way of life for the human being. Everything is covered in Islam from birth to death to live in the complete submission to the Will of the One Who Created man in the first place.

AUTIS

AUTIS (from many sources about autis)

The detection of learners with Autistic Spectrum Disorder (ASD), in their formative years is vital. As a teacher you are an important role player in this essential early detection.
Spectrum Disorder is not the result of bad parenting and these children do not choose to misbehave.Autistic Spectrum Disorder is a complex and variable pervasive developmental disability, which stems from a multi-factorial origin and results in disordered brain development and function.
Estimates of prevalence vary greatly. Recent small scale, but intensive studies give higher numbers than earlier ones, this being due to the criteria for autistic disorders having been considerably widened over the years. The highest estimates for the whole spectrum, range from around 40 to around 90 per 10 000 births, but the true figures are still being investigated. ASD affects 4 times as many boys as girls. Of all the developmental disorders, ASD is the most researched and validated syndrome.
The onset of ASD is from birth or before the age of 3 years. Various subgroups are referred to within the autistic spectrum disorders. The ICD 10 system (International Classification of Diseases, 10th edition, World Health Organisation, 1992) and the DSM IV (Diagnostic and Statistical Manual, 4th edition, American Psychiatric Association, 1994) suggests some subgroups, the best known of which are “childhood autism / early infantile autism” and “Asperger Syndrome” There is a fair amount of academic argument concerning the criteria differentiating these subgroups. However, in clinical practice, the most helpful approach to diagnosis is to establish if the child concerned, has an autistic spectrum disorder and then to provide information concerning their present level of varying abilities. This type of detail is far more useful for identifying a person’s needs, rather than just putting him or her in a diagnostic subgroup.

As yet the exact causes of ASD are unknown, but intensive research is being implemented on an ongoing basis. With the appropriate intervention, learners on the Autistic Spectrum can be helped to improve their quality of life.
Although learners with ASD present with many different levels of severity and also display a wide range of individual characteristics, they are all affected by the “Triad of Impairments”. This triad is typically associated with a narrow, repetitive pattern of activities and resistance to change in things that directly affect the individual concerned and manifests with an impairment in the quality of development ( see Triad of Impairments)

In addition to this Triad of Impairments, you may well observe the following additional features:-
Little or no eye contact;
No real fear of dangers;
Abnormalities in the development of cognitive skills, e.g. poor learning skills or resistance to normal teaching methods;
Abnormalities of posture and motor behaviour, e.g. poor balance;
Poor gross and fine motor skills in some learners;
Odd responses to sensory input, e.g. covering of ears;
Sense of touch, taste, sight, hearing and/or smell may be heightened or diminished;
Bizarre eating patterns - food fads;
High pain threshold;
Crying or laughing for no apparent reason;
Self-injurious behaviour, e.g. head banging, scratching, biting;
Abnormal sleep patterns.

Children with ASD usually have accompanying learning difficulties. The range of intellectual abilities amongst children with ASD is vast. The presence of additional disorders such as epilepsy, sensory and intellectual impairments can co-exist with ASD.

Remember that ASD can vary widely and there is no single feature that, if not present, excludes the possibility of Autistic Spectrum Disorder.

Should you think that a child in your class may displaying Autistic Spectrum Disorder, we advise you to discuss this matter with his or her parent.

Guidelines for teaching a child with Autistic Spectrum Disorder

If you have a child in your class who has been diagnosed with ASD, there are certain guidelines that may assist you with that child’s individual educational plan.


Essential areas need to be addressed. The teaching methods should focus on the child’s strengths and compensate for their weaknesses. The strengths usually are visual skills and rote learning. The weaknesses are usually the ability to process language and the ability to provide their own structure and organisation.

The two most frequent causes of stress and behavioural difficulties are first lack of a simple, clear, understandable, predictable structure to each day and second, pressure to perform above the child’s level of ability.

Children and adults with ASD, whatever their level of ability, find it hard to comprehend time and space and how they fit into the world. Their impairment of imagination prevents them from building up an inner story about themselves. It is difficult for people who are not familiar with ASD to understand the nature of such problems. For example, some of the more disabled individuals become distressed if taken for a walk away from their familiar environment, because no-one realised the necessity of explaining to them that, at the end of the walk, they will be returning to the place they know.


One important way to help a person with ASD is to provide external structure to make up for the lack of a coherent inner world. They need to know where they are in time and space. They need to be given simple concrete guides to the world, such as picture timetables. They can manage change as long as it is not unexpected and they are carefully prepared in ways that they can understand.


The below list covers strategies that maybe beneficial when teaching a child with ASD:-

Avoid verbal overload, irrespective of the person’s apparent level of language ability;
Use visual cues and prompts;
Prepare the child for changes in routine;
Provide structure, using a visual schedule of daily activities, such as photos, pictograms, representational objects;
Give the child individualised instruction, do not rely on their comprehension of directions which are aimed at the class as a whole;
Minimise visual and auditory distractions;
Be aware that an increase in inappropriate behaviour may be an indicator of stress or frustration;
A child with ASD may take longer to learn new skills and you may feel you are not getting anywhere and that you are wasting your time. Do not give up, please be patient and persevere and you will be rewarded!

Toys and activities which maybe beneficial for the child with ASD.

Children with ASD seem to prefer toys that involve visual/spatial aspects, such as jigsaw puzzles, construction toys, shape and colour matching etc. Computer games may also be very beneficial to a child with ASD.

Children’s videos with a definite visual story, as opposed to reliance on the verbal aspect may be thoroughly enjoyed by children with ASD.

Physical activity is important for the child with ASD, but these activities must not rely on verbal input or the use of imagination. Physical activity has been found to diminish inappropriate behaviours and has the added benefit of improving motor co-ordination. Supervision of a child with ASD in the playground is essential, as the child with ASD often has no real sense of danger.