Kangen Corat Coret ^^

Hmm....dah lama g coret2 disini....

skRg lg sibuk2nya skRipsi tpi bsok ujian blok 18 dlu.......

hiks hiks pingin nangis kalo inget osce hari slasa,,,station pertama yg dimasukin bener2 ngeblank ga tau musti ngapain,,,,pasrah kalo uang 500 ribu mlayang.,,....

padahala dah seneng blok 16 n 17 teori n osce g remed,,bharap bisa mengulang smester2 awal g ikut remed apapun,,,jadi liburannya trasa lama....tpi mau nyesel kayak gmana juga dah kjadian,,,Allah tau kmampuan kita,,,anggap aja shodaqoh blan puasa,,hehe (kalau beneran remed)....

smoga smoga smoga ujian blok 18 teorinay memuaskan ya Rabb...jadi kalopun dubia ad malam musti ikut remed only 1,,,,,,,,,,,,,

fighting

"Tiada beban tanpa pundak" kan....

^^

Semangat karena Allah...:) :) :)

Hari kamis, 12 mei 2011...

datang jam 10 buat liat hasil biakan bakteri setelah dibuat pas praktikum hari rabu,,,telat ternyata,,,nyampe kampus jam 10 lebih,,dan jeng2 swabnya ga bagus g rapi,,,hmmm tapi yoweslah,,,,disuruh nyalin 9 antibiotik juga jadi liat yg temen2 juga,,,,dan bikin laporan sabisanya supaya dapet nilai gede,,hehehe....

hmm dah gitu spt biasa nongkrong dmasjid ama yuyun, skalian ngobrol ama anak2 fkg 2010...

trus trammed cuci tangan bedah,,,bismillah aja ampe musti nyingsingin lengan baju ampe atas siku,,,,,

pulangnya ceptttt jam 3an pun udah pulang, akhirnya shalat dimasjid dan sambil menunggu ayah jemput, menyelesaikan tugas paai,,,,,,,,,ngulik2 itu sertifikat yg slalu bikin jangar,,,nyari 50an dari ratusan sertifikat tp ternyata yg ada cuma beberapa aja...,,akhirnya jam 4 hampir setengah lima rebes juga tuh sekre (sieun dimarahin mas'ul pas rapat jum'at kalo masih brangkatan), trus balik lg kemasjid bertemu tiew yg mau rapat dekade tapi c nyun n anggota dekade ga ngongol2....

tapi ternyata jam 5 kurang yuyun nongol kayak yg capek hbis lari2,,,dwi tanya baru selse trammed???

ga katanya hbis rapat sekre ospek,,,dan yun bawa pengumuman skripsiiiii,,,,,,,,,,,subhanallah pengajuan judul pertama dwi yg mikro keterima, yuyun ama cem biokim, anita mata n puput peny dalam........

* seneng dapet mikro,,,tpi deg2an oge,,,kumaha caranya dll...

bgitu denger lgsg cerita k ayah, mama n sms teteh............
kata teteh sih gampang,,,hmm pokoknya yg pasti bakal butuh banyak bantuan teteh

malemnya dpet jarkom wat ngubungin dosen pembimbing............
* dah tau sih dapet dr sayu n dr silvy tpi tetep pnasaran pingin liat pengumuman lgsg,,,dan ternyata d mikro ada 6 orang breng arin, ririn, uwi, puhek n akh yusuf...

* sebelum, selama n selese diskel tetep heboh saling naya skripsi....

selesai tutorial lgsg ngabur ke pak manto wat minta no hp dosen tp katanaya dipinjem givan,,akhirnya invasi ke tutor 3 ke givan wat liat no hp....paginya dah nanya k t ropy tpi t ropy dosennya dulu mah dr eka,,,suruh nanya ke t lulu tpi ga dibals2 n baru dibales siang stelah bimbingan...

dah dpet no hp ngubungin dr silvy tpi keputus gara2 sibuk sendiri,,,,(takut dokternya marah,,,dwi telpon balik g diangkat, sms juga g dibles,,,,)

trus langsung ke mikro,,,ke dr sayu,,,,ngobrol2 tttg skripsi,,,huwaaaa masih blum kbayang mau kayak gimana penelitiannya

Perjalanan yg tidak terduga......

08 Mei 2011


Sebenernya hari ini bener-bener ga nyangka terlewati juga...


* awalnya g kepikran buat ikut acara Metamorphosa UNPAD, meskipun awal pas baca poster yg ditag temen SD, tertarik ikut,,tapi entah kok kesini sini g bgitu tertarik, pingin refreshing juga abis ujian... tapi ternyata di smsin ama adek kelas, ngajakin,,,,,,,hmm trus temen FK juga ada yg mau ikut,,,,,,,,,,hmmm mulai dipertimbangkan (da sebenernya emang males juga ikut acra jauh-jauh,hehe)


trus iseng2 ngajakin temen sma my best friend forever Enung,,(uhibukillah ukhti)........tapi ttp setengah hati, dah cari info acaranya jam brapa ampe jam brapa, dmana, nyari tau explore brangkat jam brapa aja,,,tp tttp setengah hati (asa marales),, tapi g tau tiba2 **think think,,terpikir untuk pinjem mobil (meskipun g yakin bakal dipinjemin, setelah skian banyak kali dwi "menghancurkan" mobil itu,,hehe)


tapi ternyata izin di acc (g nyangka) => tetep aja deg deg sieun knapa knapa bawa mobil (trauma berulang kali)
trus ternyata ada 6 org juga yg mau pergi, yowess brangkat aja deh bismillah,,tapi beneran masih gmana gitu bawa mobil teh,,,tiap shalat ampe do'a "semoga niat bwa mobil, bkan cma gagayaan dll,,tp biar lbih nyaman aja perjalanannya,,trus hmmm lewat tol sepanjang itu (da paling jauh masuk tol teh pasteur deui pateur deui)........ampe diwanti wanti berulang kali ama ayah, mama n teteh


hmmm subhanallah nyampe juga dgn selamat tapi tetep aja was was,,,semogamobil teh baik2 saja,,,,


awalnya liat acara g terlalu menarik,,tapi subhanallah pas denger pembicaranya keren..........


* ampe bercita2...(sebenernya sring ngerasain pingin..tiap ikut acara bgitu) "kapan ya bisa ada d depan umum kayak gitu, tanpa rasa canggung dll,, kapan kluar dr zona zaman senyaman-nyamannya ini........hmmm semoga Allah mengabulkannya...


* and intinya pingin share beberapa ilmu yang terikat oleh catatan say,,hehe


Metamorphosa

=> Butuh 4 hal untuk bermetamorphosa :

1. Change : dan perubahan itu harus dimulai sekarang. Q.S Al anfaal : 53 =>".... sesungguhnya Allah sekali-kali tidak akan merubah sesuatu nikmat yang telah dianugerahkan-Nya kepada sesuatu kaum, hingga kaum itumerubah apa yang ada pada diri mereka sendiri..."
2. Care : peduli, saling naseha-menasehati dalam kebaikan. Q.S Al Ashr : 3 => " kecuali orang-orang yang beriman dan mengerjakan amal shaleh dannasihat menasihati supaya menaati kebenaran dan nasihat menasihati supaya menetapi kesabaran"
3. Share : Perubahan akan sangat sulit dilakukan sendiri. Butuh Amal Jama'i dan berbagi.
4. Smile 

=> Karena metamorphosa kita bukan hanya sekedar menarik diri dari lingkungan luar (kempompong), tapi disitu ada Proses yang digunakan untuk mengumpulkan berbagai tenaga untuk menghadapai lingkungan luar yang bahkan kita tidak pernah tahu kapan proses itu berakhir. karena itu dalam proses ada hal yang kita lakukan :

1. Plan 
2. Cari ilmu sebanyak-sebanyaknya
3. Tentukan tujuan / goal sesuai skala prioritas dan bertahap 
4. yang terpenting Jalanin Proses itu dengan niat ikhlas karena Allah beserta puluhan niat lain.

=> pastikan proses yang dilakukan tidak hanya bermanfaat bagi diri kita atau lingkungan sekitar kita, tapi bermanfaat bagi semua lingkungan yang pernah kita lewati, karena hidup hanya transit => Jadi kumpulkanlah bekal sebanyak-banyaknya untuk bisa pulang dengan wajah berseri karena kita 

=> Metamorphosa yang dilakukan pun harus comprehensif  dengan kembali ke fitrah kita masing

=> Saat kita memutuskan untuk bermetamorphosa, disitu kita meyakinkan diri untuk membuang segala pandangan subyektivitas kita untuk menjadi profesional dan Muslim yang bertanggung jawab agar bisa memanage dan mengefektifkan "everything" dan tidak membiarkan diri kita terjebak dalam hal-hal yang sia-sia dan tidak penting

=> Karena Hidayah itu mahal, harus dicari, diperjuangkan dan berkelanjutan denganberMetamorphosa..

* inspiring by Metamorphosa Psi UNPAD

Rangkuman Penyakit Hematologi

http://www.4shared.com/file/E28V9Y0M/penyakit_hematologi_by_dwhie_n.html

??

Keliatannya mungkin mulai menjauhi berbagai organisasi itu.....


sejujurnya ga...ga sama sekali....


* ada rasa beda tiap kali ga bisa ikut bantu atau berkontribusi di acara2nya....


tpi da gimana....musti ngikutttt kata-kata mama dan ayah......


berharap semuanya bisa ngerti,,,tp g mungkinn....


jujur.....pinginnnn pinginnnnnn selalu bisa berkontribusi di sana.....

Islamic History Part 3

THE RIGHTLY GUIDED CALIPHS:

With the death of Muhammad, the Muslim community was faced with the problem of succession. Who would be its leader? There were four persons obviously marked for leadership: Abu Bakr al-Siddiq, who had not only accompanied Muhammad to Medina ten years before, but had been appointed to take the place of the Prophet as leader of public prayer during Muhammad's last illness; 'Umar ibn al-Khattab, an able and trusted Companion of the Prophet; 'Uthman ibn 'Affan, a respected early convert; and 'Ali ibn Abi Talib, Muhammad's cousin and son-in-law. To avoid contention among various groups, 'Umar suddenly grasped Abu Bakr's hand, the traditional sign of recognition of a new leader. Soon everyone concurred and before dusk Abu Bakr had been recognized as the khalifah of Muhammad. Khalifah- anglicized as caliph - is a word meaning "successor" but also suggesting what his historical role would be: to govern according to the Quran and the practice of the Prophet.
Abu Bakr's caliphate was short but important. An exemplary leader, he lived simply, assiduously fulfilled his religious obligations, and was accessible and sympathetic to his people. But he also stood firm when, in the wake of the Prophet's death, some tribes renounced Islam; in what was a major accomplishment, Abu Bakr swiftly disciplined them. Later, he consolidated the support of the tribes within the Arabian Peninsula and subsequently funnelled their energies against the powerful empires of the East: the Sassanians in Persia and the Byzantines in Syria, Palestine, and Egypt. In short, he demonstrated the viability of the Muslim state.
The second caliph, 'Umar- appointed by Abu Bakr in a written testament - continued to demonstrate that viability. Adopting the title Amir al-Muminin, "Commander of the Believers," 'Umar extended Islam's temporal rule over Syria, Egypt, Iraq, and Persia in what from a purely military standpoint were astonishing victories. Within four years after the death of the Prophet the Muslim state had extended its sway over all of Syria and had, at a famous battle fought during a sandstorm near the River Yarmuk, blunted the power of the Byzantines - whose ruler Heraclius had shortly before disdainfully rejected the letter from the unknown Prophet of Arabia.
Even more astonishingly, the Muslim state administered the conquered territories with a tolerance almost unheard of in that age. At Damascus, for example, the Muslim leader Khalid ibn al-Walid signed a treaty which read as follows:
This is what Khalid ibn al-Walid would grant to the inhabitants of Damascus if he enters therein: he promises to give them security for their lives, property and churches. Their city wall shall not be demolished, neither shall any Muslim be quartered in their houses. Thereunto we give them the pact of Allah and the protection of His Prophet, the caliphs and the believers. So long as they pay the poll tax, nothing but good shall befall them.
This tolerance was typical of Islam. A year after Yarmuk, 'Umar, in the military camp of al-Jabiyah on the Golan Heights, received word that the Byzantines were ready to surrender Jerusalem and rode there to accept the surrender in person. According to one account, he entered the city alone and clad in a simple cloak, astounding a populace accustomed to the sumptuous garb and court ceremonials of the Byzantines and Persians. He astounded them still further when he set their fears at rest by negotiating a generous treaty in which he told them:
In the name of God ... you have complete security for your churches which shall not be occupied by the Muslims or destroyed.
This policy was to prove successful everywhere. In Syria, for example, many Christians who had been involved in bitter theological disputes with Byzantine authorities- and persecuted for it- welcomed the coming of Islam as an end to tyranny. And in Egypt, which 'Amr ibn al-'As took from the Byzantines after a daring march across the Sinai Peninsula, the Coptic Christians not only welcomed the Arabs, but enthusiastically assisted them.
This pattern was repeated throughout the Byzantine Empire. Conflict among Greek Orthodox, Syrian Monophysites, Copts, and Nestorian Christians contributed to the failure of the Byzantines - always regarded as intruders - to develop popular support, while the tolerance which Muslims showed toward Christians and Jews removed the primary cause for opposing them.
'Umar adopted this attitude in administrative matters as well. Although he assigned Muslim governors to the new provinces, existing Byzantine and Persian administrations were retained wherever possible. For fifty years, in fact, Greek remained the chancery language of Syria, Egypt, and Palestine, while Pahlavi, the chancery language of the Sassanians, continued to be used in Mesopotamia and Persia.
'Umar, who served as caliph for ten years, ended his rule with a significant victory over the Persian Empire. The struggle with the Sassanid realm had opened in 687 at al-Qadisiyah, near Ctesiphon in Iraq, where Muslim cavalry had successfully coped with elephants used by the Persians as a kind of primitive tank. Now with the Battle of Nihavand, called the "Conquest of Conquests," 'Umar sealed the fate of Persia; henceforth it was to be one of the most important provinces in the Muslim Empire.
His caliphate was a high point in early Islamic history. He was noted for his justice, social ideals, administration, and statesmanship. His innovations left all enduring imprint on social welfare, taxation, and the financial and administrative fabric of the growing empire.
After the death of 'Umar an advisory council composed of Companions of the Prophet selected as the third caliph 'Uthman, during whose rule the first serious strains on Islamic unity would appear. 'Uthman achieved much during his reign. He pushed forward with the pacification of Persia, continued to defend the Muslim state against the Byzantines, added what is now Libya to the empire, and subjugated most of Armenia. 'Uthman also, through his cousin Mu'awiyah ibn Abi Sufyan, the governor of Syria, established an Arab navy which fought a series of important engagements with the Byzantines.
Of much greater importance to Islam, however, was 'Uthman's compilation of the text of the Quran as revealed to the Prophet. Realizing that the original message from God might be inadvertently distorted by textual variants, he appointed a committee to collect the canonical verses and destroy the variant recensions. The result was the text that is accepted to this day throughout the Muslim world.
Photo: This eighth century manuscript from Mecca or Medina is one of the two oldest known existing copies of the Quran.
These successes, however, were qualified by serious administrative weaknesses. 'Uthman was accused of favoritism to members of his family - the clan of Umayyah. Negotiations over such grievances were opened by representatives from Egypt but soon collapsed and 'Uthman was killed - an act that caused a rift in the community of Islam that has never entirely been closed.
This rift widened almost as soon as 'Ali, cousin and son-in-law of the Prophet, was chosen to be the fourth caliph. At issue, essentially, was the legitimacy of 'Ali's caliphate. 'Uthman's relatives - in particular Mu'awiyah, the powerful governor of Syria, where 'Ali's election had not been recognized - believed 'Ali's caliphate was invalid because his election had been supported by those responsible for 'Uthman's unavenged death. The conflict came to a climax in 657 at Siffin, near the Euphrates, and eventually resulted in a major division between the Sunnis or Sunnites and the Shi'is (also called Shi'ites or Shi'ah), the "Partisans" of 'Ali- a division that was to color the subsequent history of Islam.
Actually the Sunnis and the Shi'is are agreed upon almost all the essentials of Islam. Both believe in the Quran and the Prophet, both follow the same principles of religion and both observe the same rituals. However, there is one prominent difference, which is essentially political rather than religious, and concerns the choice of the caliph or successor of Muhammad.
The majority of Muslims support the elective principle which led to the choice of Abu Bakr as the first caliph. This group is known as ahl alsunnah wa-l-jama'ah, "the people of custom and community," or Sunnis, who consider the caliph to be Muhammad's successor only in his capacity as ruler of the community. The main body of the Shi'is, on the other hand, believes that the caliphate - which they call the imamate or "leadership" - is nonelective. The caliphate, they say, must remain within the family of the Prophet - with 'Ali the first valid caliph. And while Sunnis consider the caliph a guardian of the shari'ah, the religious law, the Shi'is see the imam as a trustee inheriting and interpreting the Prophet's spiritual knowledge.
After the battle of Siffin, 'Ali - whose chief strength was in Iraq, with his capital at Kufa - began to lose the support of many of his more uncompromising followers and in 661 he was murdered by a former supporter. His son Hasan was proclaimed caliph at Kufa but soon afterward deferred to Muiawiyah, who had already been proclaimed caliph in Jerusalem in the previous year and who now was recognized and accepted as caliph in all the Muslim territories - thus inaugurating the Umayyad dynasty which would rule for the next ninety years.
The division between the Sunnis and the Shi'is continued to develop in 680 when Ali's son Husayn along with his followers was brutally killed at Karbala in Iraq by the forces of the Umayyad ruler Yazid. His death is still commemorated every year during the Islamic month of Muharram.

Islamic History Part 2

THE HIJRAH:

After Muhammad had preached publicly for more than a decade, the opposition to him reached such a high pitch that, fearful for their safety, he sent some of his adherents to Ethiopia, where the Christian ruler extended protection to them, the memory of which has been cherished by Muslims ever since. But in Mecca the persecution worsened. Muhammad's followers were harassed, abused, and even tortured. At last, therefore, Muhammad sent seventy of his followers off to the northern town of Yathrib, which was later to be renamed Medina ("The City"). Later, in the early fall of 622, he learned of a plot to murder him and, with his closest friend, Abu Bakr al-Siddiq, set off to join the emigrants.
In Mecca the plotters arrived at Muhammad's home to find that his cousin, 'Ali, had taken his place in bed. Enraged, the Meccans set a price on Muhammad's head and set off in pursuit. Muhammad and Abu Bakr, however, had taken refuge in a cave where, as they hid from their pursuers, a spider spun its web across the cave's mouth. When they saw that the web was unbroken, the Meccans passed by and Muhammad and Abu Bakr went on to Medina, where they were joyously welcomed by a throng of Medinans as well as the Meccans who had gone ahead to prepare the way.
This was the Hijrah - anglicized as Hegira - usually, but inaccurately, translated as "Flight" - from which the Muslim era is dated. In fact, the Hijrah was not a flight but a carefully planned migration which marks not only a break in history - the beginning of the Islamic era- but also, for Muhammad and the Muslims, a new way of life. Henceforth, the organizational principle of the community was not to be mere blood kinship, but the greater brotherhood of all Muslims. The men who accompanied Muhammad on the Hijrah were called the Muhajirun - "those that made the Hijrah" or the "Emigrants" - while those in Medina who became Muslims were called the Ansar or "Helpers."
Muhammad was well acquainted with the situation in Medina. Earlier, before the Hijrah, the city had sent envoys to Mecca asking Muhammad to mediate a dispute between two powerful tribes. What the envoys saw and heard had impressed them and they had invited Muhammad to settle in Medina. After the Hijrah, Muhammad's exceptional qualities so impressed the Medinans that the rival tribes and their allies temporarily closed ranks as, on March 15, 624, Muhammad and his supporters moved against the pagans of Mecca.
Photo: A colonnade of lofty arches surrounds the courtyard at the Prophet's Mosque in Medina, after Mecca the second holiest city of Islam.
The first battle, which took place near Badr, now a small town southwest of Medina, had several important effects. In the first place, the Muslim forces, outnumbered three to one, routed the Meccans. Secondly, the discipline displayed by the Muslims brought home to the Meccans, perhaps for the first time, the abilities of the man they had driven from their city. Thirdly, one of the allied tribes which had pledged support to the Muslims in the Battle of Badr, but had then proved lukewarm when the fighting started, was expelled from Medina one month after the battle. Those who claimed to be allies of the Muslims, but tacitly opposed them, were thus served warning: membership in the community imposed the obligation of total support.
A year later the Meccans struck back. Assembling an army of three thousand men, they met the Muslims at Uhud, a ridge outside Medina. After an initial success the Muslims were driven back and the Prophet himself was wounded. As the Muslims were not completely defeated, the Meccans, with an army of ten thousand, attacked Medina again two years later but with quite different results. At the Battle of the Trench, also known as the Battle of the Confederates, the Muslims scored a signal victory by introducing a new defense. On the side of Medina from which attack was expected they dug a trench too deep for the Meccan cavalry to clear without exposing itself to the archers posted behind earthworks on the Medina side. After an inconclusive siege, the Meccans were forced to retire. Thereafter Medina was entirely in the hands of the Muslims.
The Constitution of Medina - under which the clans accepting Muhammad as the Prophet of God formed an alliance, or federation - dates from this period. It showed that the political consciousness of the Muslim community had reached an important point; its members defined themselves as a community separate from all others. The Constitution also defined the role of non-Muslims in the community. Jews, for example, were part of the community; they were dhimmis, that is, protected people, as long as they conformed to its laws. This established a precedent for the treatment of subject peoples during the later conquests. Christians and Jews, upon payment of a yearly tax, were allowed religious freedom and, while maintaining their status as non-Muslims, were associate members of the Muslim state. This status did not apply to polytheists, who could not be tolerated within a community that worshipped the One God.
Photo: The Ka'bah, spiritual axis of the Muslim world, stands in the courtyard of Mecca's Sacred Mosque.
Ibn Ishaq, one of the earliest biographers of the Prophet, says it was at about this time that Muhammad sent letters to the rulers of the earth - the King of Persia, the Emperor of Byzantium, the Negus of Abyssinia, and the Governor of Egypt among others - inviting them to submit to Islam. Nothing more fully illustrates the confidence of the small community, as its military power, despite the battle of the Trench, was still negligible. But its confidence was not misplaced. Muhammad so effectively built up a series of alliances among the tribes his early years with the Bedouins must have stood him in good stead here- that by 628 he and fifteen hundred followers were able to demand access to the Ka'bah during negotiations with the Meccans. This was a milestone in the history of the Muslims. Just a short time before, Muhammad had to leave the city of his birth in fear of his life. Now he was being treated by his former enemies as a leader in his own right. A year later, in 629, he reentered and, in effect, conquered Mecca without bloodshed and in a spirit of tolerance which established an ideal for future conquests. He also destroyed the idols in the Ka'bah, to put an end forever to pagan practices there. At the same time Muhammad won the allegiance of 'Amr ibn al-'As, the future conqueror of Egypt, and Khalid ibn al-Walid, the future "Sword of God," both of whom embraced Islam and joined Muhammad. Their conversion was especially noteworthy because these men had been among Muhammad's bitterest opponents only a short time before.
In one sense Muhammad's return to Mecca was the climax of his mission. In 632, just three years later, he was suddenly taken ill and on June 8 of that year, with his third wife 'Aishah in attendance, the Messenger of God "died with the heat of noon."
Photo: Devout Muslims from all over the world gather for the pilgrimage to Mecca, for nearly fourteen centuries one of the most impressive religious gatherings in the world.
The death of Muhammad was a profound loss. To his followers this simple man from Mecca was far more than a beloved friend, far more than a gifted administrator, far more than the revered leader who had forged a new state from clusters of warring tribes. Muhammad was also the exemplar of the teachings he had brought them from God: the teachings of the Quran, which, for centuries, have guided the thought and action, the faith and conduct, of innumerable men and women, and which ushered in a distinctive era in the history of mankind. His death, nevertheless, had little effect on the dynamic society he had created in Arabia, and no effect at all on his central mission: to transmit the Quran to the world. As Abu Bakr put it: "Whoever worshipped Muhammad, let him know that Muhammad is dead, but whoever worshipped God, let him know that God lives and dies not."

Islamic History

THE MESSAGE:

In or about the year 570 the child who would be named Muhammad and who would become the Prophet of one of the world's great religions, Islam, was born into a family belonging to a clan of Quraysh, the ruling tribe of Mecca, a city in the Hijaz region of northwestern Arabia.

Originally the site of the Ka'bah, a shrine of ancient origins, Mecca had with the decline of southern Arabia (see Chapter l ) become an important center of sixth-century trade with such powers as the Sassanians, Byzantines, and Ethiopians. As a result the city was dominated by powerful merchant families among whom the men of Quraysh were preeminent.

Muhammad's father, 'Abd Allah ibn'Abd al-Muttalib, died before the boy was born; his mother, Aminah, died when he was six. The orphan was consigned to the care of his grandfather, the head of the clan of Hashim. After the death of his grandfather, Muhammad was raised by his uncle, Abu Talib. As was customary, Muhammad as a child was sent to live for a year or two with a Bedouin family. This custom, followed until recently by noble families of Mecca, Medina, Tayif, and other towns of the Hijaz, had important implications for Muhammad. In addition to enduring the hardships of desert life, he acquired a taste for the rich language so loved by the Arabs, whose speech was their proudest art, and learned the patience and forbearance of the herdsmen, whose life of solitude he first shared and then came to understand and appreciate.

About the year 590, Muhammad, then in his twenties, entered the service of a widow named Khadijah as a merchant actively engaged with trading caravans to the north. Sometime later Muhammad married Khadijah, by whom he had two sons - who did not survive - and four daughters.

During this period of his life Muhammad traveled widely. Then, in his forties he began to retire to meditate in a cave on Mount Hira outside of Mecca, where the first of the great events of Islam took place. One day, as he sat in the cave, he heard a voice, later identified as that of the Angel Gabriel, which ordered him to:

Recite: In the name of thy Lord who created, Created man from a clot of blood.

Three times Muhammad pleaded his inability to do so, but each time the command was repeated. Finally, Muhammad recited the words of what are now the first five verses of the 96th surah or chapter of the Quran - words which proclaim God the Creator of man and the Source of all knowledge.

At first Muhammad divulged his experience only to his wife and his immediate circle. But as more revelations enjoined him to proclaim the oneness of God universally, his following grew, at first among the poor and the slaves, but later also among the most prominent men of Mecca. The revelations he received at this time and those he did so later are all incorporated in the Quran, the Scripture of Islam.

Photo: The sun rises over Jabal al-Rahmah, the Mount of Mercy, where Muhammad in his farewell sermon told the assembled Muslims, "I have delivered God's message to you and left you with a clear command: the Book of God and the practice of His Prophet. If you hold fast to this you will never go astray."

Not everyone accepted God's message transmitted through Muhammad. Even in his own clan there were those who rejected his teachings, and many merchants actively opposed the message. The opposition, however, merely served to sharpen Muhammad's sense of mission and his understanding of exactly how Islam differed from paganism. The belief in the unity of God was paramount in Islam; from this all else followed. The verses of the Quran stress God's uniqueness, warn those who deny it of impending punishment, and proclaim His unbounded compassion to those who submit to His will. They affirm the Last Judgment, when God, the Judge, will weigh in the balance the faith and works of each man, rewarding the faithful and punishing the transgressor. Because the Quran rejected polytheism and emphasized man's moral responsibility, in powerful images, it presented a grave challenge to the worldly Meccans.


courtesy : www.islamicity.com

My journey towards graduation during the semester 6

Hmm,,,,dwi dah mulai nyari inspirasi judul2 skripsi,,,dr jaman kapan mah...hehe lebay...




pokoknya dah lumayan beberapa bulan sebelum akhirnya masuk blok 16 yg katanya awal pengajuan judul....


bingung,,,sempet konsul juga ma kakak kelas, n teteh q tercinta,,hehe


akhirnya menemukan 6 judul meskipun sebenrnya masih bingung ngarah kemnana aja smua judul itu,,,,tapi kayaknya yg paling pingin mah di lab kayak mikro atau biokim,,,tpi tetep nyediain cadangan yang deskriptif ke lapangan....


akhirnya di awal-awal april dah dibilang mulai pengumpulan judul tgl 7 - 15 april,,,trus ada beberapa judul yg disediain juga ama dosen,,,,,


denger dr kakak kelas dan dosen wali, katanya padulu-dulu masukin judul bisi "kalempar" k bidang laen yg g kita ambil,,,jadi dwi dan yuyun awalnya bertekad mau ngajuin hari kamis itu juga karena kamis siang kita mandiri,,,,tpi stelah dipikir2,,,ternyata jjudulnya masih blum matang dan masih g ngerti cara bikin surat pernyataannya,,,,akhirnya niat pun diurungkan,,,jadinya ngapain gitu,,,lupa....


hmmm setelah dgr2 bidang mikro sdg ingin mengembangkan ttg lactobacillus,,,jadi kpikiran wat judul itu juga,,,padahal awalnya pilihan pertama yang mau diambil gizi,,,* tpi setelah konsul sama t ropy dan teman2,,,terurungkan niat itu...padahala malem kamis, udah konsul sebegitu lamany sama teth ampe terpilih judul gizi itu...


ahasil malem jum'at kembali nelpon c teteh wat cari jdul ttg lactobacillus,,,(eh s icha blg2 ttg kimchi) => jadilah dwi tanya ttg itu k c teteh.........mana mati lampu malam jum'at itu,,,blum ngherjain diskel,,,,blum ngetik surat pengajuan,....gosip2nya mati lampu 6 jam,,,,,hwaaaa makin galau,,,,heheh...


sambil smsan ama anita dan cem n yun juga...


akhirnya jeng jeng jam 9 lbh lampu nyala,,,setelah ngajiiii dan awalknya memutuskan untuk tidur dulu,,,,,,


* o iya inget,,hari kamis itu dwi ama anita "nongkrong" d sekre paai nunggu liqo sambil beberes sertifikat ygg bikin lieur eta berantakan....awalnya mau blajar,,,tpi ngantukkkk,,,sedang anita sibuk ngoprek laptop paai dan menemukan sst yg luar biasa,,hehe


lanjut lagi malem jum'at saat lampu nyala,,,,lgsg searching ttg judul baru yg dirangkai stlh konsul sama teteh..ternyata i.allah referensi banyak...


jadi kuputuskan judul utama mikro yg dr dosen yg total count...(soalnya kata t ropy penelitiannya lbh gampang dan murah ga perlu bli reagen2,,hehe)
slanjujtnya 2 dan 3 ttp mikro,,, 4 biokim dan 5 jiwa (penelitian k almamater)




baruuu lanjut ngerjain diskel...tpi ternyata yuyun dan cem massih galau soal judul.,...jadi ampe malem wi smsan ama cem,,dan chat fb ama yuyun....
* yuyun mah gaya dah ngerjain diskel dr siang...


di sela2 sms,,,dwi dan cem berencana dtg jam 7 k dekanat wat nyerahin judul,,,dwi juga nbgajak yuyun tp kayaknya smsnya g nyampe....


tapi jum'at pagi it dwi rapat paai,,,jadi baru k dkanat jam set8 (karna mikir hari jjum'at pegawai olahraga dlu)


padahal cem dah sms dr jam7,,,dan jreng2 d dekanat dah berkumpul orang-oranh jadinya cem no 9 dwi no 10 dan anita no 11...baru sms yun yg ampe pagi masih galau judul kalo dwi ada di dkanat ,,,yuyun pun menyusul k dkanat dan dapet no puluhan...


selama diskel yg diomongin teh malah skripsi da dwi sendiri d kelompok it yg udah ngumpulion judul....


udah ngumpulin judul,,,sempet lupa ama skripsi,,,trus tba2 malem tgl 19 april ada jarkom ttg pengumuman judul skripsi yg diterima ama g...hwaaa deg2an ampe kbawa mimpi ttg skripsi,,,tpi aneh...


bsok paginya pas kuliah makin deg2an...apalgi pas ketua angkatan blang ada 27 org yg judulnya blum diterima dan harus secepatnya mengajukan judul kembali,,,dan it bsok,....wuihhh makinnn deg2an,,tremor ama akral dingin itu mah,,,


dan syukur alhamdulillah allah baikkkkk banget ama dwi,,,nama dwi g kepanggill,,berasrti jdul dwi diterima meskpun blum tau pasti judul yg mana yg diterima,,,,masih menunggu takdir Allah...


Semangattttt

the Heart,,^^

Oh God ... again, again and again,,, could hardly pass it well, because the playing hereis the heart, You're the Most owners Heart, the Most tossing and turning the heart ...
O God help me through it ...
Sorry if I repeatedly fell into the same pit, but God willing, not as deep as before, so that Icould easily climb to get out of that hole ...
I know I'm different from them, I know, maybe I'm not better than them, but I also hope notfeel jealous or boastful, addressed to them but only a sense of compassion and do notwant them to make a mistake like me or even more than that, ,, really I do not mean to"say anything that I did not do" but I'm also confused with you. I need your understanding,you also need a sense ....
God must have loved you until you are given a trial that hard, but I also believe God is very fond of me but with "different trials" because if that gets my ordeal, I certainly will never get past, God knows best for me and you guys ....

Uhibukifillah