Regent Jayapura, Papua Province, Abel Melkias Suwae on Friday (17/06/2011), said the party culture of the Lake Sentani Festival All-4 in 2011 which was held just two days away, the implementation involves the whole community of the archipelago.
He said the party culture of the Papuan people that started since 2008 is named the Lake Sentani Festival (FDS), but followed all the se-Nusantara in Indonesia tertimur this province, particularly in the Jayapura regency.
"We gave a chance the whole community in Papua, especially specialized in Jayapura District, also took part in the implementation of FDS, with each featuring culture," said Abel Suwae.
Abel Suwae are also candidates for Governor of the Golkar Party 2011-2016 period is added, in principle, FDS is as an effort to raise and preserve traditional culture, and introduced to the younger generation.
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"Through this we seek to lift FDS traditional culture of the people of Papua, as well as efforts to divert the traditional culture to the younger generation," said regent known as the father of this empowerment.
According to Regent Suwae Abel, involvement of the whole society archipelago in Jayapura in the implementation of FDS, a reflection of a harmonious life in the area. More than that FDS is also one of the means or media to build up unity among tribes in Papua
.
Thus, between indigenous Papuans and people from outside of learning about each other, knowing each other, understand each other as well as differences.
In order for this assumption that inhabit this land are not just people of Papua, but also there are brothers and sisters from outside have come together tertimur successful completion of development in the province of Indonesia.
FDS has become an annual calendar of tourism in Papua, which is held annually on June 19 to 23, in Khalkote Tourism Region, Eastern District of Sentani.
The implementation of FDS-4 just two days away. Preparations continue to be made by the committee, including doing community service in the tourist area of Khalkote, checking the bridge, and the preparation of each of the coordinator of activities.
Similarly, for the county / city that is ready to enliven the party's annual cultural society and the government was ready to Jayapura.
party culture of the Lake Sentani
Metode Observasi
islam
Islam is one religion that enter and flourish in Indonesia. This certainly is not something foreign to you, because in the mass media you may have heard or read that Indonesia is a country that has the largest Islamic faiths in the world.
Islam entered Indonesia starting from the coastal areas, and then forwarded to the countryside by the scholars or disseminator of Islam. About when Islam arrived in Indonesia and who the carrier there are some theories that support it. For more details please refer to the following description of the material.
Entry Process and Development of Religion and Culture of Islam in Indonesia
The process of entry and development of Islam in Indonesia by Ahmad Mansour Suryanegara in his book entitled Discovering History, there are 3 theories are Gujarat theory, theory and theory of Persian Mecca.
The three theories mentioned above provide answers about the problem when the entry of Islam into Indonesia, national origin and about the perpetrators or the carrier disseminator of Islam into the archipelago.
To find out more from these theories, please refer to the following description of the material.
1. Theory Gujarat
The theory argues that the religion of Islam arrived in Indonesia during the 13th century and the carrier came from Gujarat (Cambay), India. The basis of this theory are:
1. Lack of facts that explain the role of Arabs in
the spread of Islam in Indonesia.
2. Indonesia trade relations with India have long been through Indonesia -
Cambay - Middle East - Europe.
3. The existence of the gravestone of Sultan Malik Al Pasai Ocean Saleh in 1297 which
distinctive character of Gujarat.
Supporting the theory is Snouck Hurgronye Gujarat, WF Stutterheim and Bernard HM Vlekke. The experts who support the theory of Gujarat, it has focused on the emergence of Islamic political power that is the kingdom of Samudra Pasai. It is also derived from information Marcopolo from Venice (Italy) who had a stopover in Perlak (Perureula) in 1292. He relates that in Perlak has many residents who converted to Islam and many Muslim merchants from India who spread the teachings of Islam.
Thus an explanation of the theory of Gujarat. Please refer to the next theory.
2. Theory Makkah
This theory is a new theory is emerging as a refutation of the old theory that the theory of Gujarat. Makkah theory argue that Islam entered Indonesia in the 7th century and the carrier derived from Arabic (Egypt).
Basic theory is:
1. In the 7th century, which was in 674 on the west coast of Sumatra has been found
Islamic settlements (Arabic); the basis that the Arab traders had
founded in Canton township since the 4th century. It is also in accordance with
Chinese news.
2.Kerajaan oceans Shafi'i school of Pasai embrace flow, where the influence of school
Shafi is the largest at that time Egypt and Mecca. While Gujarat / India
are followers of Hanafi sect.
3. Kings Ocean Pasai use the title of Al malik, namely the degree is derived
from Egypt.
Supporting this theory is Hamka Makkah, Van Leur and TW Arnold. The experts who support this theory states that have stood the 13th century Islamic political power, so the entry to Indonesia took place well before the 7th century and who played a major role towards the process of spreading is the Arabs themselves.
From the above, if you already understand? If you already understand the theory refer to the next.
3. Persian Theory
This theory argues that Islam arrived in Indonesia 13th century and the carrier came from Persia (Iran). Basic theory is a Persian cultural similarities with Indonesian Islamic culture such as:
1. 10 Muharram or Ashura commemoration of the death of Hasan and Husein grandson of the Prophet Muhammad, which is cherished by people in the Shiite / Islamic Iran. In West Sumatra commemoration ceremony called Tabuik / Ark. While on the island of Java, is marked by the manufacture of pulp Shura.
2. The similarity of the teachings of Sufi Sheikh Siti Jennar adopted by Sufis of Iran namely Al - Hallaj.
3. Iran's use of the term language in Arabic letters spelling system for signs of Harakat sound.
4. The discovery of the tomb of Maulana Malik Ibrahim in 1419 in Gresik.
5. The existence of settlements Leren / Leran in Giri Gresik area. Leren is the name of one of Supporting this theory is Omar Amir Husein and PA Hussein
Jayadiningrat.
The third theory, basically each has truth and weaknesses. So it can be concluded based on the theory that Islam entered Indonesia by way of peace in the century - 7 and having its development during the 13th century. As the holder of a role in spreading Islam is the Arabs, Persians and Gujarat (India).
The process of entry and growth of Islam into Indonesia is basically done by way of peace through several channels / channel is through trade as practiced by Arab traders, Persian and Gujarati.
The trader interact / associate with people of Indonesia. During the event, used to spread the teachings of Islam. Furthermore, among those traders who continue to live there, or established neighborhoods, such as traders set up camp Pekojan Gujarat.
With the settlement of merchants, then the more frequent interaction and some even up to marry an Indonesian woman, so that the spread of Islam the fastest growing.
Rapid development of Islam that causes appear prominent scholars or mubaliqh who spread Islam through education by establishing boarding schools.
Boarding school is where young people from different regions and among the people studied Islam. After tammat of the hut, then the youths became interpreter mission to spread Islam in their respective regions.
In addition to the spread of Islam through the channels described above, Islam is also spread through the art, for example through the art show or wayang kulit gamelan. Thus the faster growing Islam and readily accepted by the people of Indonesia.
To test the level of understanding you, please you discuss with your friends, look for the reason why Islam is readily accepted by the people of Indonesia. You can then refer to the description of the next material.
On the island of Java, the role mubaligh and scholars joined in the group of saints known as Walisongo which is a gathering of nine people. Assembly takes place in several periods of being serialized, replace the cleric who died / moved to the outside of Java. From these explanations if you already know, when it's understood the description refer to the following material about the period of the spread of Islam by the scholars / caregiver.
1. Period I:
The spread of Islam by Maulana Malik Ibrahim *, Maulana Ishaq (-), Jumada Qubra Ahmad, Muhammad Al-Maghreb, Israel * Malik, Muhammad Al-Akbar *, Maulana Hasannudin, Aliyuddin *, and Sheikh Subakir (-).
2. Period II:
The spread of Islam was replaced by Raden Rahmat (Sunan Ampel Denta), Jafar Siddiq (Holy Sunan), Sharif Hidayatullah (Sunan Gunung Jati).
3. Period III:
hijrahnya Maulana Ishaq and Sheikh Subakir, and the death of Maulana Hassanudin and Aliyuddin the spreaders of Islam in this period conducted by Raden Paku (Sunan Giri), Raden Said (Sunan Kalijaga), Makhdum Raden Ibrahim (Sunan Bonang) and Raden Qashim (Sunan Drajat).
4. Period IV:
Islam is spreading further Jumada al-Kubra and Muhammad Maghribi and then replaced by Raden Hasan (Raden Patah) and Fadhilah Khan (Falatehan).
5. Period V:
For this period because of Raden Patah becomes Sultan of Demak so that his place is Sunan Muria.
Thus the spread of the period of the spread of Islam in Indonesia, hopefully you can understand easily, then you see the following description of the material.
The guardian / cleric, known as the Walisongo in Java consist of:
1. Maulana Malik Ibrahim was known by the name of spreading the Islamic Maghreb Sheikh
in East Java.
2. Sunan Ampel with the original name Raden Rahmat spread Islam in the region
Ampel Surabaya.
3. Sunan Bonang was the son of Sunan Ampel real name is Maulana Makdum
Ibrahim, Islam spread in Bonang (Tuban).
4. Drajat Sunan is also the son of Sunan Ampel real name is Syarifuddin
Islam spread in the area of Gresik / Sedayu.
5. Sunan Giri original name Raden Paku spreading Islam in the area of Bukit Giri
(Gresik).
6. Holy Sunan real name Sheikh Ja'far Shodik spread Islamic teachings in
Ghost area.
7. Sunan Kalijaga original name Raden Mas Shaheed or R. Setya spread
teachings of Islam in Demak district.
8. Sunan Muria was the son of Sunan Kalijaga original name Raden Umar Syaid
the Islamic spread in the area of Mount Muria.
9. Sunan Gunung Jati real name Sharif Hidayatullah, spread Islam in Java
West (Cirebon).
Nine guardian who is very popular on the island of Java, the Java community has a partial view of the guardians of life and perfection is always close to God, so that known as Waliullah which means someone who loved God.
Being Acculturation Culture and Islamic Cultural Indonesia
Before Islam came in and grow, Indonesia already has a style culture that is influenced by Hinduism and Buddhism as you learned in previous modules.
With the entry of Islam, Indonesia has undergone a process of acculturation (the process of mixing the two (more) because the mixing of cultures and nations influence each other), who gave birth to a new culture that is Islamic culture of Indonesia. Islam does not mean the entry of Hindu and Buddhist culture is lost.
Forms of culture as a result of the acculturation process, not merely material / material but also about the behavior of Indonesian society.
Islam is one religion that enter and flourish in Indonesia. This certainly is not something foreign to you, because in the mass media you may have heard or read that Indonesia is a country that has the largest Islamic faiths in the world.
Islam entered Indonesia starting from the coastal areas, and then forwarded to the countryside by the scholars or disseminator of Islam. About when Islam arrived in Indonesia and who the carrier there are some theories that support it. For more details please refer to the following description of the material.
Entry Process and Development of Religion and Culture of Islam in Indonesia
The process of entry and development of Islam in Indonesia by Ahmad Mansour Suryanegara in his book entitled Discovering History, there are 3 theories are Gujarat theory, theory and theory of Persian Mecca.
The three theories mentioned above provide answers about the problem when the entry of Islam into Indonesia, national origin and about the perpetrators or the carrier disseminator of Islam into the archipelago.
To find out more from these theories, please refer to the following description of the material.
1. Theory Gujarat
The theory argues that the religion of Islam arrived in Indonesia during the 13th century and the carrier came from Gujarat (Cambay), India. The basis of this theory are:
1. Lack of facts that explain the role of Arabs in
the spread of Islam in Indonesia.
2. Indonesia trade relations with India have long been through Indonesia -
Cambay - Middle East - Europe.
3. The existence of the gravestone of Sultan Malik Al Pasai Ocean Saleh in 1297 which
distinctive character of Gujarat.
Supporting the theory is Snouck Hurgronye Gujarat, WF Stutterheim and Bernard HM Vlekke. The experts who support the theory of Gujarat, it has focused on the emergence of Islamic political power that is the kingdom of Samudra Pasai. It is also derived from information Marcopolo from Venice (Italy) who had a stopover in Perlak (Perureula) in 1292. He relates that in Perlak has many residents who converted to Islam and many Muslim merchants from India who spread the teachings of Islam.
Thus an explanation of the theory of Gujarat. Please refer to the next theory.
2. Theory Makkah
This theory is a new theory is emerging as a refutation of the old theory that the theory of Gujarat. Makkah theory argue that Islam entered Indonesia in the 7th century and the carrier derived from Arabic (Egypt).
Basic theory is:
1. In the 7th century, which was in 674 on the west coast of Sumatra has been found
Islamic settlements (Arabic); the basis that the Arab traders had
founded in Canton township since the 4th century. It is also in accordance with
Chinese news.
2.Kerajaan oceans Shafi'i school of Pasai embrace flow, where the influence of school
Shafi is the largest at that time Egypt and Mecca. While Gujarat / India
are followers of Hanafi sect.
3. Kings Ocean Pasai use the title of Al malik, namely the degree is derived
from Egypt.
Supporting this theory is Hamka Makkah, Van Leur and TW Arnold. The experts who support this theory states that have stood the 13th century Islamic political power, so the entry to Indonesia took place well before the 7th century and who played a major role towards the process of spreading is the Arabs themselves.
From the above, if you already understand? If you already understand the theory refer to the next.
3. Persian Theory
This theory argues that Islam arrived in Indonesia 13th century and the carrier came from Persia (Iran). Basic theory is a Persian cultural similarities with Indonesian Islamic culture such as:
1. 10 Muharram or Ashura commemoration of the death of Hasan and Husein grandson of the Prophet Muhammad, which is cherished by people in the Shiite / Islamic Iran. In West Sumatra commemoration ceremony called Tabuik / Ark. While on the island of Java, is marked by the manufacture of pulp Shura.
2. The similarity of the teachings of Sufi Sheikh Siti Jennar adopted by Sufis of Iran namely Al - Hallaj.
3. Iran's use of the term language in Arabic letters spelling system for signs of Harakat sound.
4. The discovery of the tomb of Maulana Malik Ibrahim in 1419 in Gresik.
5. The existence of settlements Leren / Leran in Giri Gresik area. Leren is the name of one of Supporting this theory is Omar Amir Husein and PA Hussein
Jayadiningrat.
The third theory, basically each has truth and weaknesses. So it can be concluded based on the theory that Islam entered Indonesia by way of peace in the century - 7 and having its development during the 13th century. As the holder of a role in spreading Islam is the Arabs, Persians and Gujarat (India).
The process of entry and growth of Islam into Indonesia is basically done by way of peace through several channels / channel is through trade as practiced by Arab traders, Persian and Gujarati.
The trader interact / associate with people of Indonesia. During the event, used to spread the teachings of Islam. Furthermore, among those traders who continue to live there, or established neighborhoods, such as traders set up camp Pekojan Gujarat.
With the settlement of merchants, then the more frequent interaction and some even up to marry an Indonesian woman, so that the spread of Islam the fastest growing.
Rapid development of Islam that causes appear prominent scholars or mubaliqh who spread Islam through education by establishing boarding schools.
Boarding school is where young people from different regions and among the people studied Islam. After tammat of the hut, then the youths became interpreter mission to spread Islam in their respective regions.
In addition to the spread of Islam through the channels described above, Islam is also spread through the art, for example through the art show or wayang kulit gamelan. Thus the faster growing Islam and readily accepted by the people of Indonesia.
To test the level of understanding you, please you discuss with your friends, look for the reason why Islam is readily accepted by the people of Indonesia. You can then refer to the description of the next material.
On the island of Java, the role mubaligh and scholars joined in the group of saints known as Walisongo which is a gathering of nine people. Assembly takes place in several periods of being serialized, replace the cleric who died / moved to the outside of Java. From these explanations if you already know, when it's understood the description refer to the following material about the period of the spread of Islam by the scholars / caregiver.
1. Period I:
The spread of Islam by Maulana Malik Ibrahim *, Maulana Ishaq (-), Jumada Qubra Ahmad, Muhammad Al-Maghreb, Israel * Malik, Muhammad Al-Akbar *, Maulana Hasannudin, Aliyuddin *, and Sheikh Subakir (-).
2. Period II:
The spread of Islam was replaced by Raden Rahmat (Sunan Ampel Denta), Jafar Siddiq (Holy Sunan), Sharif Hidayatullah (Sunan Gunung Jati).
3. Period III:
hijrahnya Maulana Ishaq and Sheikh Subakir, and the death of Maulana Hassanudin and Aliyuddin the spreaders of Islam in this period conducted by Raden Paku (Sunan Giri), Raden Said (Sunan Kalijaga), Makhdum Raden Ibrahim (Sunan Bonang) and Raden Qashim (Sunan Drajat).
4. Period IV:
Islam is spreading further Jumada al-Kubra and Muhammad Maghribi and then replaced by Raden Hasan (Raden Patah) and Fadhilah Khan (Falatehan).
5. Period V:
For this period because of Raden Patah becomes Sultan of Demak so that his place is Sunan Muria.
Thus the spread of the period of the spread of Islam in Indonesia, hopefully you can understand easily, then you see the following description of the material.
The guardian / cleric, known as the Walisongo in Java consist of:
1. Maulana Malik Ibrahim was known by the name of spreading the Islamic Maghreb Sheikh
in East Java.
2. Sunan Ampel with the original name Raden Rahmat spread Islam in the region
Ampel Surabaya.
3. Sunan Bonang was the son of Sunan Ampel real name is Maulana Makdum
Ibrahim, Islam spread in Bonang (Tuban).
4. Drajat Sunan is also the son of Sunan Ampel real name is Syarifuddin
Islam spread in the area of Gresik / Sedayu.
5. Sunan Giri original name Raden Paku spreading Islam in the area of Bukit Giri
(Gresik).
6. Holy Sunan real name Sheikh Ja'far Shodik spread Islamic teachings in
Ghost area.
7. Sunan Kalijaga original name Raden Mas Shaheed or R. Setya spread
teachings of Islam in Demak district.
8. Sunan Muria was the son of Sunan Kalijaga original name Raden Umar Syaid
the Islamic spread in the area of Mount Muria.
9. Sunan Gunung Jati real name Sharif Hidayatullah, spread Islam in Java
West (Cirebon).
Nine guardian who is very popular on the island of Java, the Java community has a partial view of the guardians of life and perfection is always close to God, so that known as Waliullah which means someone who loved God.
Being Acculturation Culture and Islamic Cultural Indonesia
Before Islam came in and grow, Indonesia already has a style culture that is influenced by Hinduism and Buddhism as you learned in previous modules.
With the entry of Islam, Indonesia has undergone a process of acculturation (the process of mixing the two (more) because the mixing of cultures and nations influence each other), who gave birth to a new culture that is Islamic culture of Indonesia. Islam does not mean the entry of Hindu and Buddhist culture is lost.
Forms of culture as a result of the acculturation process, not merely material / material but also about the behavior of Indonesian society.
Wanita Sholiha
MULIALAH wanita shalihah. Di dunia, ia akanmenjadi cahaya bagi keluarganya dan berperan melahirkan generasi dambaan. Jika ia wafat, Allah akan menjadikannya bidadari di surga.Kemuliaan wanita shalihah digambarkan Rasulullah Saw. dalam sabdanya, "Dunia ini adalah perhiasan, dansebaik-baik perhiasan adalah wanita shalihah"(HR. Muslim).
Dalam Al-Quran surat An-Nur: 30-31, Allah Swt. memberikan gambaran wanita shalihah sebagai wanita yang senantiasamampu menjaga pandangannya. Ia selalu taat kepada Allah dan Rasul Nya. Make up- nya adalah basuhan air wudhu. Lipstiknya adalah dzikir kepada Allah. Celak matanya adalah memperbanyak bacaan Al-Quran.
Wanita shalihah sangat memperhatikan kualitas kata-katanya. Tidak ada dalam sejarahnya seorang wanita shalihah centil,suka jingkrak-jingkrak, dan menjerit-jerit saat mendapatkan kesenangan. Ia akan sangat menjaga setiap tutur katanya agarbernilai bagaikan untaian intan yang penuh makna dan bermutu tinggi. Dia sadar betul bahwa kemuliaannya bersumber dari kemampuannya menjaga diri (iffah).
Wanita shalihah itu murah senyum. Baginya, senyum adalah shadaqah. Namun, senyumnya tetap proporsional. Tidak setiaplaki-laki yang dijumpainya diberikan senyuman manis. Senyumnya adalah senyum ibadah yang ikhlas dan tidak menimbulkan fitnah bagi orang lain.
Wanita shalihah juga pintar dalam bergaul. Dengan pergaulan itu, ilmunya akan terus bertambah. Ia akan selalu mengambil hikmah dari orang-orang yang ia temui. Kedekatannya kepadaAllah semakin baik dan akan berbuah kebaikan bagi dirinya maupun orang lain.
Ia juga selalu menjaga akhlaknya. Salah satu ciri bahwa imannya kuat adalah kemampuannya memelihara rasa malu. Dengan adanya rasa malu, segala tutur kata dan tindak tanduknya selalu terkontrol. Ia tidak akan berbuat sesuatu yang menyimpang dari bimbingan Al-Quran dan Sunnah. Ia sadar bahwa semakin kurang iman seseorang, makin kurang rasa malunya. Semakin kurang rasa malunya, makin buruk kualitasakhlaknya.Pada prinsipnya, wanita shalihah adalah wanita yang taat kepada Allah dan Rasul-Nya. Rambu-rambu kemuliaannya bukan dari aneka aksesoris yang ia gunakan. Justru ia selalu menjaga kecantikan dirinya agar tidak menjadi fitnah bagi orang lain. Kecantikan satu saat bisa jadi anugerah yang bernilai. Tapi jika tidak hati-hati, kecantikan bisa jadi sumbermasalah yang akan menyulitkan pemiliknya sendiri.
Saat mendapat keterbatasan fisik pada dirinya, wanita shalihah tidak akan pernah merasa kecewa dan sakit hati. Ia yakinbahwa kekecewaan adalah bagian dari sikap kufur nikmat. Dia tidak akan merasa minder dengan keterbatasannya. Pribadinya begitu indah sehingga make up apa pun yang dipakainya akan memancarkan cahaya kemuliaan. Bahkan, kalaupun ia"polos" tanpa make up sedikit pun, kecantikan jiwanya akan tetap terpancar dan menyejukkan hati orang-orang disekitarnya.
Jika ingin menjadi wanita shalihah, maka belajarlah dari lingkungan sekitar dan orang-orang yang kita temui. Ambililmunya dari mereka. Bahkan kita bisa mencontoh istri-istri Rasulullah Saw. seperti Aisyah. Ia terkenal dengan kekuatan pikirannya. Seorang istri seperti beliau bisa dijadikangudang ilmu bagi suami dan anak-anak.
Contoh pula Siti Khadijah, figur istri shalihah penentram batin,pendukung setia, dan penguat semangat suami dalamberjuang di jalan Allah Swt. Beliau berkorban harta, kedudukan, dan dirinya demi membela perjuangan Rasulullah. Begitu kuatnya kesan keshalihahan Khadijah, hingga nama beliau banyak disebut-sebut oleh Rasulullah walau Khadijah sendiri sudah meninggal. Bisa jadi wanita shalihah muncul dari sebabketurunan. Seorang pelajar yang baik akhlak dan tutur katanya, bisa jadi gambaran seorang ibu yang mendidiknya menjadimanusia berakhlak.
Sulit membayangkan, seorang wanita shalihah ujug-ujug muncul tanpa didahului sebuah proses. Di sini, faktor keturunan memainkan peran. Begitu pun dengan pola pendidikan, lingkungan, keteladanan, dan lain-lain. Apa yang tampak, bisa menjadi gambaran bagi sesuatu yang tersembunyi.
Banyak wanita bisa sukses. Namun tidak semua bisa shalihah. Shalihah atau tidaknya seorang wanita bergantung ketaatannyapada aturan-aturan Allah. Aturan-aturan tersebut berlaku universal, bukan saja bagi wanita yang sudah menikah, tapi juga bagi remaja putri. Tidak akan rugi jika seorang remaja putri menjaga sikapnya saat mereka berinteraksi dengan lawan jenis yang bukan mahramnya. Bertemanlah dengan orang-orang yang akan menambah kualitas ilmu, amal, dan ibadah kita.Ada sebuah ungkapan mengatakan, "Jika kita ingin mengenal pribadi seseorang maka lihatlah teman-teman di sekelilingnya."
Peran wanita shalihah sangat besar dalam keluarga, bahkan negara. Kita pernah mendengar bahwa di belakang seorangpemimpin yang sukses ada seorang wanita yang sangat hebat. Jika wanita shalihah ada di belakang para lelaki di dunia ini, maka berapa banyak kesuksesan yang akan diraih. Selama ini, wanita hanya ditempatkan sebagai pelengkap saja, yaitu hanya mendukung dari belakang, tanpa peran tertentu yang serius.
Wanita adalah tiang Negara. Bayangkanlah, jika tiang penopang bangunan itu rapuh, maka sudah pasti bangunannya akan roboh dan rata dengan tanah. Tidak akan ada lagi yang tersisa kecuali puing-puing yang nilainya tidak seberapa. Kita tinggal memilih, apakah akan menjadi tiang yang kuat atau tiang yang rapuh? Jika ingin menjadi tiang yang kuat, kaum wanita harus terus berusaha menjadi wanita shalihah denganmencontoh pribadi istri-istri Rasulullah. Dengan terus berusaha menjaga kehormatan diri dan keluarga serta memelihara farji-nya, maka pesona wanita shalihah akan melekat pada diri kaum wanita kita.Wallahua'lam.***tertsa19@yahoo.com
Mengapa kita ucapkan shalawat dan salam untuk Nabi
Puisi Cinta
apa yang kau rindu dengan hatimu
menanti rindu kan berakhir pilu
apa yang kau harap dari cinta?
mengharap cinta hanya menghadirkan luka….
mencintai bukan untuk dicintai..
mencintailah tanpa harapan
mencintailah dengan ketulusan
jangan mencintai dengan harapan
karena hanya asa yang kan kau raih..
belajarlah mencintai dengan hati
bukan dengan ego
atau dengan nafsu..
karena cinta dengan hati adalah yang abadi
PUISI CINTA
Setahun sudah cintaku berlalu,
Meninggalkan seribu kenagnan,sejuta makna...
Di hati peuh balutan luka..
Yang kau tinggalkan sbagai kenangan..
Tiadalah daya ku melupakanya,
Meski kutau kau tlah berdua..
Dibalik tirai-tirai cinta itu..
Masih ada rasa tak menentu...
Manfaat sholat tahajjud
Selama ini, kata dia, ulama melihat masalah ikhlas ini sebagai persoalan mental psikis. Namun sebetulnya soal ini dapat dibuktikan dengan tekhnologi kedokteran. Ikhlas yang selama ini dipandang sebagai misteri,dapat dibuktikan secara kuantitatif melalui sekresi hormon kortisol. Parameternya, lanjut Sholeh, bisa diukur dengan kondisi tubuh.
Pada kondisi normal, jumlah hormon kortisol pada pagi hari normalnya antara 38-690 nmol/liter. Sedang pada malam hari-atau setelah pukul 24:00 normalnya antara 69-345 nmol/liter. “Kalau jumlah hormon kortisolnya normal, bisa diindikasikan orang itu tidak ikhlas karena tertekan.
Begitu sebaliknya. Ujarnya seraya menegaskan temuannya ini yang membantah paradigma lama yang menganggap ajaran agama (Islam) semata-mata dogma atau doktrin.
Hasilnya, ditemukan bahwa kondisi tubuh seseorang yang rajin bertahajjud secara ikhlas berbeda dengan orang yang tidak melakukan tahajjud. Mereka yang rajin dan ikhlas bertahajud memiliki ketahanan tubuh dan kemampuan individual untuk menanggulangi masalah-masalah yang dihadapi dengan stabil. “Jadi sholat tahajjud selain bernilai ibadah, juga sekaligus sarat dengan muatan psikologis yang dapat mempengaruhi kontrol kognisi.
Haruskah kita menunggu untuk bisa masuk di akal kita???????
Setelah memeluk Islam dia amat yakin pengobatan secara Islam dan oleh sebab itu ia telah membuka sebuah klinik yang bernama “Pengobatan Melalui Al Qur’an” Kajian pengobatan melalui Al-Quran menggunakan obat-obatan yang digunakan seperti yang terdapat didalam Al-Quran, di antaranya berpuasa, madu, biji hitam (Jadam) dan sebagainya.
Justru itu tidak heranlah manusia ini kadang-kadang tidak segan-segan untuk melakukan hal-hal yang bertentangan dengan fitrah kejadiannya walaupun akal mereka mengetahui perkara yang akan dilakukan tersebut adalah tidak sesuai dengan kehendak mereka karena otak tidak bisa untuk mempertimbangkan secara lebih normal. Maka tidak heranlah timbul bermacam-macam gejala-gejala sosial masyarakat saat ini.
Selama ini, kata dia, ulama melihat masalah ikhlas ini sebagai persoalan mental psikis. Namun sebetulnya soal ini dapat dibuktikan dengan tekhnologi kedokteran. Ikhlas yang selama ini dipandang sebagai misteri,dapat dibuktikan secara kuantitatif melalui sekresi hormon kortisol. Parameternya, lanjut Sholeh, bisa diukur dengan kondisi tubuh.
Pada kondisi normal, jumlah hormon kortisol pada pagi hari normalnya antara 38-690 nmol/liter. Sedang pada malam hari-atau setelah pukul 24:00 normalnya antara 69-345 nmol/liter. “Kalau jumlah hormon kortisolnya normal, bisa diindikasikan orang itu tidak ikhlas karena tertekan.
Begitu sebaliknya. Ujarnya seraya menegaskan temuannya ini yang membantah paradigma lama yang menganggap ajaran agama (Islam) semata-mata dogma atau doktrin.
Hasilnya, ditemukan bahwa kondisi tubuh seseorang yang rajin bertahajjud secara ikhlas berbeda dengan orang yang tidak melakukan tahajjud. Mereka yang rajin dan ikhlas bertahajud memiliki ketahanan tubuh dan kemampuan individual untuk menanggulangi masalah-masalah yang dihadapi dengan stabil. “Jadi sholat tahajjud selain bernilai ibadah, juga sekaligus sarat dengan muatan psikologis yang dapat mempengaruhi kontrol kognisi.
Haruskah kita menunggu untuk bisa masuk di akal kita???????
Setelah memeluk Islam dia amat yakin pengobatan secara Islam dan oleh sebab itu ia telah membuka sebuah klinik yang bernama “Pengobatan Melalui Al Qur’an” Kajian pengobatan melalui Al-Quran menggunakan obat-obatan yang digunakan seperti yang terdapat didalam Al-Quran, di antaranya berpuasa, madu, biji hitam (Jadam) dan sebagainya.
Justru itu tidak heranlah manusia ini kadang-kadang tidak segan-segan untuk melakukan hal-hal yang bertentangan dengan fitrah kejadiannya walaupun akal mereka mengetahui perkara yang akan dilakukan tersebut adalah tidak sesuai dengan kehendak mereka karena otak tidak bisa untuk mempertimbangkan secara lebih normal. Maka tidak heranlah timbul bermacam-macam gejala-gejala sosial masyarakat saat ini.
VARIASI BAHASA
Bahasa mempunyai system dan subsistem yang di pahami sama oleh semua penutur bahasa itu, akan tetapi bahasa itu berada dalam masyarakat yang kumpulan manusia homogeny, maka bahasa yang kongkret, yang di sebut perole, menjadi tidak seragam. Maka bahasa itu menjadi beragam dan bervariasi. Terjadinya keragaman atau kevariasian bahasa ini bukan hanya di sebabkan oleh para penutur yang homogeny, tetapi juga karena kegiatan interaksi social yang mereka lakukan sangat beragam yang pada akhirnya menyebabkan terjadinya keragaman bahasa itu, keragaman akan semakinbertambah kalau bahasa tersebut dugunakan oleh penutur yang sangat banyak, serta dalam wilayah yang sangat luas, misalnya bahasa Indonesia yang wilayah penyebaranya dari sabang sampai merauke.
Ada 2 pandangan variasi bahasa ;
1.Dilihat sebagai akibat adanya keragaman social penutur bahasa, keragaman fungsi bahasa jadi variasi bahasa terjadi sebagai akibat dari adanya keragaman social/fungsi bahasa.
2.Ragam bahasa itu sudah ada untuk mmemenuhi fungsinya sebagai alat interaksi kegiatan masyarakat yang beraneka ragam.
Jadi Definisi dari ragam bahasa itu sendiri adalah varian dari sebuah bahasa menurut pemakaian. Berbeda dengan dialek yaitu varian dari sebuah bahasa menurut pemakai. Variasi tersebut bisa berbentuk dialek, aksen, laras, gaya, atau berbagai variasi sosiolinguistik lain, termasuk variasi bahasa baku itu sendiri, dan bahasa akan lebih bervariasi apabila dugunakan dalam berinteraksi social di masyarakat.
Dalam buku ini untuk mudahya, variasi bahasa itu pertama-pertama kita bedakan bedasarkan penutur, siapa yang menggunakan bahasa itu, di mana tinggalnya, bagaimana kedudukan socialnya dalam masyarakat, dan kapan bahasa itu di gunakanya. Berdasarkan penggunaanya, berarti bahasa itu digunakan untuk apa, dalam bidang apa jalur dan alatnya, dan bahasa situasi keformalanya. Berikut ini di bicarakan variasi-variasi bahasa tersebut, berikut ini di bicarakan variasi bahasa tersebut dimulai dari segi penutur dan berbagai kaitanya, di lanjutkan dengan segi penggunaanya juga berbagai kaitanya.
meMbuat sayaNGku bahagia ^_^ .
meMbuat sayaNGku bahagia ^_^
1. Yakinkan dia saat dia tidak percaya diri.
2. Jadilah tempat curhat untuknya.
3. Meneleponnya dan katakan bahwa kamu kangen dia.
4. Kirimkan pesan – pesan singkat yang romantis.
5. Sesekali ajak dia jalan – jalan ke tempat yang belum pernah kalian kunjungi.
6. Mengajaknya bercanda.
7. Katakan padanya bahwa kamu bangga memilikinya.
8. Menyeka keningnya saat dia terlihat kelelahan.
9. Berdandan saat kamu bertemu dengannya.
10. Beri dia kepercayaan dan jangan possesif padanya.
11. Jangan berbohong padanya dan bersikaplah dewasa.
12. Manjakan dia saat ngobrol dengannya.
13. Mendukung keinginannya selama itu baik.
14. Memberinya hadiah kecil di saat yang tak terduga.
15. Memperhatikannya saat dia sedang melakukan aktivitas.
الحديث الأول
HADITS KE-1
AMAL ITU TERGANTUNG NIATNYA | |
عن أمير المؤمنين أبي حفص عمر بن الخطاب رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول " إنما الأعمال بالنيات , وإنما لكل امرئ ما نوى , فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله , ومن كانت هجرته إلى دنيا يصيبها و امرأة ينكحها فهجرته إلى ما هاجر إليه " متفق عليه | |
Dari Amirul Mukminin Abu Hafsh, Umar bin Al-Khathab radhiyallahu 'anhu, ia berkata : “Aku mendengar Rasulullah shallallahu 'alaihi wa sallam bersabda: “Segala amal itu tergantung niatnya, dan setiap orang hanya mendapatkan sesuai niatnya. Maka barang siapa yang hijrahnya kepada Allah dan Rasul-Nya, maka hijrahnya itu kepada Allah dan Rasul-Nya. Barang siapa yang hijrahnya itu Karena kesenangan dunia atau karena seorang wanita yang akan dikawininya, maka hijrahnya itu kepada apa yang ditujunya”. [Diriwayatkan oleh dua orang ahli hadits yaitu Abu Abdullah Muhammad bin Ismail bin Ibrahim bin Mughirah bin Bardizbah Al Bukhari (orang Bukhara) dan Abul Husain Muslim bin Al Hajjaj bin Muslim Al Qusyairi An Naisaburi di dalam kedua kitabnya yang paling shahih di antara semua kitab hadits. Bukhari no. 1 dan Muslim no. 1907] | |
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Hadist Arbain annawawi
الحـديث الثالث
HADITS KETIGA
سمعتُ : (saya) mendengar | بُنِيَ (بَنَى) : Dibangun |
“ Iman itu terdapat tujuh puluh lebih cabang “
social science
SOCIAL SCIENCE AS A COMPONENT OF FOREIGN PERSONALITY DEVELOPMENT COURSE
Thus, unlike general education skills education that aims to develop its expertise in the field of discipline only, but will focus on public education effort to develop student's own personality in order to practice his Tri Dharma.
Name - the name of the course "personality development" • Religion • Ideology Pancasila state or • civics • Cultural Studies Association • Elementary Social Studies • Alamia Science Association Among MKPK own objectives are: 1. For their spirit of Pancasila so that all its decisions and actions reflect the values - values of Pancasila and mamiliki intregasi high personality 2. Devoted to God Almighty, behave and act according to the Shari'a and religious teachings have tengang feeling toward other faiths. 3. It has a broad cultural insights about life bermasyarkat