ayat ini memberikan jaminan tentang kesucian dan kemurnian al-quran selama-lamanya.

BUKTI-BUKTI DARI AL-QURAN SENDIRI.

dr.mustafa mahmud, menguntip pendapat rasyad khalifah dalam kitab min asrar alquran hal 64-65 bahwa dalam al-quran sendiri terdapat bukti-bukti sekaligus jaminan akan keotentikannya.
Huruf huruf hijay’iyah yang terdapat pada awal beberapa surat dalam al-quran adalah jaminan keutuhan al-quran sebagaimana diterima oleh rosulullah saw. tidak berlebih atau berkurang satu huruf pun dari kata-kata yang di gunakan oleh al-quran. semuanya habis di bagi 19, sesuai dengan jumlah huruf-huruf bismillahirrahmanirrahim.
1. huruf qaf yang merupakan awal dari surat 50, di temukan sebanyak 57 kali atau 19 kali 3
2. kaf,ha,ya,’ain,shad dalam surat maryam ditemukan sebanyak 798 kali atau 19 kali 42
3. nun yang memulai surah al-qalam ditemukan sebanya 133 kali atau 19 kali 7
4. ya dan sin pada surat yang masing-masing berulang sebanyak 285 atau 19 kali 15
5. tha dan ha pada thaha masing-masing berulang sebanyak 342 kali atau 19 kali 18
6. na dan mim yang terdapat pada keseluruha surat yang dimulai dengan kedua huruf ini, merupakan hasil perkalian 19 kali 114, yakni masing berjumlah 2.166.

angka 19 diambil dari pernyataan al-quran sendiri, allah berfirman dalam surat al-mudatsir ayat 30
yang artinya: “dan di atasnya ada 19 (malaikat penjaga).”

angka 19 yang terdapat pada masing kata-kata bismillahirrohmanirrahim, semuanya habis di bagi 19 kali.

- kata ism terulang sebanyak 19 kali
- kata lafdul jalalah (allah) sebanyak 2698= 19 kali 142
- kata arrahman sebanyak 57 kali 19 kali 3
- katk arrahim sebanyak 114 merupakan hasil 19 kali 6

munkin baru itu saja

selebihnya mohon maaf

terima kasih

Ubuntu was initially forked from the Debian project’s code base.^[8] The aim was to release a new version of Ubuntu every six months, resulting in a more frequently updated system. Ubuntu’s first release was on 2004-10-20.^[9]

Ubuntu releases always include the most recent GNOME release, and come out about a month after GNOME.^[10] In contrast to previous general-purpose forks of Debian — such as MEPIS, Xandros, Linspire, Progeny and Libranet, many of which relied on proprietary and closed source add-ons as part of their business model — Ubuntu has stayed closer to Debian’s philosophy and uses free (libre) software most of the time, other than some proprietary hardware drivers and codecs.^[11]

The Ubuntu logo and typography has remained the same since that first release. The hand-drawn,^[12] lowercase OpenType font used is called Ubuntu-Title and was created by Andy Fitzsimon.^[13] The font is distributed under the terms of the GNU Lesser General Public License (LGPL) and use with logos derived from the Ubuntu logo is encouraged.^[13] The font is available as a package for Ubuntu.^[13]

Ubuntu packages are based on packages from Debian’s unstable branch: both distributions use Debian’s deb package format and package management tools, APT and Synaptic, although Debian and Ubuntu packages are not necessarily binary compatible with each other, and may need to be rebuilt from source.^[14] Ubuntu cooperates with Debian — to some extent pushing changes back to Debian,^[15] although there has been criticism concerning lack of occurrence.^[16] Many Ubuntu developers are also maintainers of key packages within Debian. However, Ian Murdock, the founder of Debian, criticized Ubuntu packages for incompatibilities with Debian, saying Ubuntu had diverged too far from Debian Sarge to remain compatible.^[16]

Ubuntu is currently funded by Canonical Ltd. On July 8, 2005, Mark Shuttleworth and Canonical Ltd announced the creation of the Ubuntu Foundation and provided an initial funding of US$10 million. The purpose of the foundation is to ensure the support and development for all future versions of Ubuntu. Mark Shuttleworth describes the foundation as an emergency fund in case Canonical’s involvement ends.^[17]

Before release, packages are imported from Debian Unstable continuously and merged with Ubuntu-specific modifications. A month before release, imports are frozen, and soon after a feature freeze is instated, which allows for packages to work on ensuring that the current software works well, rather than supporting the moving target that is Unstable.

Ubuntu 8.04, released on April 24, 2008, is the current Long Term Support (LTS) release. Canonical has released previous LTS versions every two years, and has committed to releasing the next LTS version in 2010, two years after 8.04.^[18][19][20] Meanwhile, the current standard-support period release, Ubuntu 8.10, was released on October 30, 2008.

www.wikipedia.com

Discovery

The mummies were found in the ‘Asi-al Hadath cave located in the Kadisha Valley in Lebanon, on July 13, 1990 by a group of speleologists working with the Groupe d’Etudes et de Recherches Souterraines du Liban (GERSL)^[1]. The find was the result of two years of excavation. Initially, the discovery consisted of a single four month old infant mummy.^[2]

The infant was named Yasmine by her discoverers. The infant was clothed and fully interred only 40 cm below ground, she was laid on her back alone in the grave, her head resting on a smooth stone. Yasmine was carefully wrapped in gauze by the team and transported from the grotto to the laboratory.^[3]

Multiple other remains were found following the discovering, include seven bodies (four infants and three adults) as well as skeletal remains of several others.^[4]

Analysis

[edit] The grotto

‘Asi-al-Hadath Grotto: Refuge of the persecuted. Courtesy of Photographer Michel Schbot (1996)

‘Asi-al-Hadath Grotto is in the vicinity of Hadath-El-Gibbet. ^[5] The high altitude of the grotto makes access or regular use of it as living quarters difficult.^[6] Yet, there is evidence of organized communal arrangements, a man-made water reservoir (3.5m x 1.4 m surface, 1.5 m depth, and 8 cubic meters volume); a stone basin for grinding grain by hand; and two well-like openings^[7], probably used for retrieval and storage of water. The grotto contains two main rooms: a large living quarter and the grave-yard room ^[8].

[edit] Preservation

The preliminary examination of the bodies revealed that they were naturally mummified. The grotto in which they had been interred acted as a perfect cast for the buried bodies, eliminating the formation of air pockets that normally facilitate the process of decomposition. Moreover, the low humidity of the grotto’s air and the lack of organisms in its soil slowed the total decay of the bodies. ^[9]

[edit] Dating of the mummies

Scholars who have looked at the mummies and the artifacts that accompanied them (including twenty manuscripts, wooden combs, coins, and medieval pottery) believe that they date to about 1283 A.D. when the area around the cave was part of the County of Tripoli. ^[10]

[edit] Historical overview

Between 1102 and 1289, Mount-Lebanon including Hadath El Jebbeh fell within the confines of the County of Tripoli. ^[11] Tripoli was one of the four fundamental city units of the Crusaders Kingdom of Jerusalem ^[12] the County of Edessa, the Principality of Antioch, and the Royal Territories ^[13]. Meanwhile the Mamelukes overtook Egypt, Syria, and Palestine, and set out to conquer Lebanon and expel the Crusaders. As modern scholars have pointed out, the Maronites, who constituted the majority population of that County ^[14], presented a constant obstacle to the Mamluk ^[15]: “in fact, the effective military assistance rendered by the Maronites to the Franks of Tripoli must have been one of the factors that helped the County face repeated Muslim attacks successfully and outlast the other Crusader states.” ^[16] It was not long before the Mamluks realized that in order for them to capture Tripoli, they must first subdue the Maronites.^[17]

The Mamluks launched several assaults against the highland of Tripoli devastating Gibbet Bsharri, Baqufa, Kfarsaroun, Hasrun, al-Hadath and others between 1250 and 1289.^[18] One particular raid was recorded in Ibn ‘Abd az-Zahir’s chronicle during his service as Secretary of the Court of three Mamluk Sultans (1223-1292 A.D.). Under the title of “the Account of Capturing the Patriarch of al-Hadath from the Region of Tripoli”, he wrote: “It happened that a Patriarch of the region of Tripoli annoyed, behaved insolently, became haughty, and frightened the governor of Tripoli and all the Francs. He led astray these people of those mountains and the people of those valleys who are of the strayed people. And this continued until he was feared by every neighbor. He entrenched himself in al-Hadath and held his nose high with arrogance and no one succeeded in tricking him… It happened that the governors of the Sultan ambushed him several times but did not find him. Then the Turkmans sought him in his place and tricked him so that they captured and blind-folded him and took him prisoner. The Patriarch was one of the infidels and their impious ones, hence the Muslims were relieved of him and were spared his wickedness. His capture was a great conquest, greater even more than the conquest of a stronghold or a fortress…”^[19]

Reports similar to that of Ibn ‘Abd az-Zahir are to be found in the margins of two Bibles from the al-Hadath region near the Monastery of ‘Mar Aboun’ (Monastery of Saint Anthony of Qozhayya). The two Bibles were discovered by Patriarch Istephan Duwayhi during his research and writing of Tarikh al-Azmina between 1670 and 1704. The first Bible contains a note written in 1283 by an anonymous Christian who witnessed these events. The account contained in the second Bible is a copy of the first one, and it is dated 1504 A.D. These accounts testify to the dramatic events unfolding in ‘Asi al-Hadath during the thirteenth century. The witness and writer of the original account of 1283 tells us that: ‘’’ “On August 22, 1283 the Muslim soldiers headed toward al-Hadath where the inhabitants took refuge in a magnificent and inaccessible grotto called al-’Asi. The grotto was besieged for seven years. The soldiers received it through the Aman _ a pledge of security and a promise of protection given by Muslim(s) to non-Muslim(s) (Jews and Christians) belonging to dar al-harb (Abode of War) for a specific period of time. Those non-Muslims who belong to dar al-salam (Adobe of Islam) fall under the dhimmi status. ^[20], then burned its prefecture (the al-Hadath village) by fire and took the women captives.” ‘’’ ^[21]

These two references are testimonies about a tragic event that occurred in al-Hadath. The accounts coincide in time, place, and action, and confirm an offensive against al-Hadath, thereby providing some historical context for our understanding of this archaeological discovery. ^[22]

[edit] The artifacts

Shmuni (Smuni), infant mummy discovered at ‘Asi-al-Hadath Grotto. GERSL

Apart from the mummies themselves, a wealth of artifacts found at the site suggest that the people buried there were Maronites from the al-Hadath village, and that their death occurred circa 1283, which corresponds to the reign of the Mamluks and the presence of the Crusaders. Among the many examples of medieval pottery excavated, one pot attracts attention by its Arabic inscription: “This belongs to Boutros from al-Hadath.” ^[23]. Artistic and archaeological significance is manifested in the designs and motifs embroidered on textiles which are identical to designs found in the Syriac Rabbula Gospels, a sixth century artistic masterpiece which belonged to the Maronite Patriarchate until the mid-fifteenth century, but is now housed in Florence, Italy. A striking copy of two peacocks facing one another with a tree of life in-between remains vivid in color seven hundred years later ^[24]. From the Grotto over twenty manuscripts were unearthed. One of which is in Syriac and is a Maronite hymnody, another is in Arabic and bears the name and signature of George son of David, the Archdeacon of al-Hadath ^[25]. Among the discovered items, several engraved wooden double-toothed combs, thin teeth on one side and coarse on the other, are identical to the combs used by Mamluk women in Egypt and are on display at the Museum of Islamic Art in Cairo, Egypt ^[26]. Many poles, arrows, and notches have been found to be identical with the Mamluk era arrows now on display at the Traditional Art Museum of Aleppo in Syria ^[27]. An assortment of Crusader and Mamluk coins also invite the speculation that these mummies are of the thirteenth century ^[28]. However, the most important and uncontestable evidence comes from the mummies themselves.

[edit] Yasmine’s clothes

Yasmine wore beneath her shroud three dresses ^[29] one blue, a beige dress over it, and a more elaborate dark beige dress embroidered with silk threads over both. Her head was covered with a headdress under which she wore a headband made of silk. She was adorned with one earring, and a necklace garnished with mouth-blown glass pearls and two coin pieces dated to the era of the Sultan Mamluk Baybars. ^[30]

[edit] Customs and rituals

Compared to the mummies of Egypt, these mummies were simply buried without any long term or elaborate preparation. A preliminary observation of the mummies already reveals striking parallels with customs and rituals still practiced in present day Lebanon. An adult woman was found buried with her eighteen month old child. The infant was placed at the mother’s left shoulder. We are almost certain that the infant is hers since this method of burial is still practiced today in Lebanon when the deaths of both mother and child are caused by complications in the birthing process ^[31]. Most interesting of all is the adult woman who is buried with her infant. She is found with pieces of cotton and cloth inserted in both her vaginal and anal orifices. This preparation of the deceased for viewing is still practiced to our day. In some areas of Lebanon such as the Bekaa Valley, the cotton and cloth pieces are wrapped around a small onion and inserted in the human orifices. Another cultural manifestation is the presence of long black human hair found between Yasmine’s toes. It probably belonged to the child’s mother. Local tradition has it, that the grieving mother will pull out her hair while kissing the feet of her lost child^[32]. A talismanic prayer recovered from the grotto requests the intercession of saints in curing a sick child. This prayer resembles the ones still in practice and use among the Maronites in present-day Lebanon, e.g.,. ‘Kitab Mar Antonios’ — the Talisman of Saint Anthony of Qozhayya ^[33]. A wooden house key was found on the body of one of the adult female mummies. In accordance with traditional customs, at the funeral of the last surviving member of a family, the key to the dead person’s house will be tossed over the roof of that house indicating that the house of that family will forever be closed. In this case the person died in a besieged Grotto, so the key was tossed in the grave ^[34] similar circumstances mourners will comment by saying, “pity this family, their house is forever closed.”

[edit] Importance

Hadata, the only mummy that was too fragile to undress. GERSL

1. These are the first (and perhaps the only) mummies of the Maronite people ever to be discovered. According to Guita G. Hourani, who has written about the discovery, “the degree of preservation of some of the mummified bodies” is “astonishing.”
2. Strikingly, many similarities exist between the burial of the Maronite mummies and some present-day Lebanese burials. For example, one of the infants had long strands of its mother’s hair between its toes. According to local tradition in some areas of Lebanon today, a mother whose child dies will pull out her hair in lamentation while kissing the feet of her deceased child. Clearly this practice seems to have carried through the centuries. Similarly, today in Lebanon, when the last member of a family dies, the key to the family house is thrown over the roof, indicating that no one will live in the house again. The presence of a key in the ‘Asi-al Hadath cave may also indicate that the last member of a family had died there as well.
3. Perhaps the most interesting artifacts are the textiles. These were not only worn by the mummies, they were also scattered about the cave. Their robes, made from heavy cotton, are embroidered with squares and diamonds of crosses and flowers, which strongly resemble kilim patterns of Turkish nomads. ^[35]

from:www.wikipedia.com

only a few friend can we call best friend, and only few best friend we can trust him/her until we grow, until we big, until we has married, until we all die, until we all death.

thats a little part of friendship i know.

Sekilas Tentang Pendidikan Islam Dian Didaktika
Yayasan Dian Didaktika secara resmi berdiri sejak 22 Februari 1984. pendirian yayasan ini diprakarsai oleh Dra. Nunuk Murdiati Sulastomo, yang sekarang menjabat sebagai Ketua Umum Yayasan. Yayasan ini mengawali kegiatannya dengan menyelenggarakan seminar/simposium, kemudian pada tahun 1985 diikuti dengan penyelenggaraan pendidikan formal.

Dalam penyelenggaraan pendidikan formal ini, Dra. Murti Sabarini, Dra. Hendriati Adham dan Dra. Yati Maryati adalah pribadi-pribadi yang merintis dan sehari-hari menekuni gerak dan kjalannya Pendidikan Islam Dian Didaktika hingga sekarang.

Dalam rangka mewujudkan tujuan dan program Yayasan di bidang Pendidikan Formal, Yayasan pada tahun 1985 membuka Taman Kanak-Kanak Islam. Taman Kanak-Kanak tersebut pada awalnya menempati garasi rumah keluarga Dr. H. Sulastomo, di Cinere, Depok. Pada awal berdirinya, jumlah murid TK ada 13 anak. TK Islam Dian Didaktika kini dipimpin oleh Dra. Nur Aini Setiawati.

Selanjutnya pada tahun 1986, Yayasan membuka Sekolah Dasar Islam, di Jl. Rajawali, Cinere, Depok. Pada awal berdirinya, jumlah murid SD ada 11 orang anak. Jumlah murid yang terdaftar setiap tahun Alhamdulillah terus bertambah, sehingga pada tahun 2005 jumlah murid SD mencapai 600 orang. SD Islam Dian Didaktika kini dipimpin oleh Kepala Sekolah Dra. Mariyatullaela. Sejak pertama meluluskan muridnya pada tahun 1992, SD Islam Dian Didaktika telah menunjukkan prestasi terbaik di rayonnya. Alhamdulillah, prestasi yang baik terus dapat dipertahankan hingga kini.

Untuk menampung lulusan dari SD Islam Dian Didaktika, pada tahun 1992 Yayasan membuka pendidikan tingkat SMP. Jumlah murid pada awal berdirinya SMP Islam Dian Didaktika sebanyak 13 orang siswa, yang sebagian besar merupakan lulusan dari SD Islam Dian Didaktika. Kini Jumlah siswa SMP Islam Dian Didaktika sebanyak 196 siswa, Jabatan Kepala Sekolah dipegang oleh Drs. Budiyanto, M.Pd. sejak meluluskan siswa-siswinya yang pertama, SMP Islam Dian Didaktika menunjukkan prestasi yang membanggakan, dengan nilai NEM terbaik di rayonnya. Al hamdulillah prestasi itu dapat dipertahankan terus hingga kini. Seperti pada tahun-tahun sebelumnya pada tahun 2005 ini, SMP Islam Dian Didaktika mendapatkan NEM tertinggi dari 123 SMP Negeri dan Swasta di Depok yang ikut ujian Nasional. Namun yang lebih pantas untuk disyukuri adalah disamping prestasi-prestasi tersebut pendidikan Islam Dian Didaktika merupakan lembaga pendidikan yang Alhamdulillah, selalu mengedepankan pembinaan budi pekerti yang luhur terhadap peserta didiknya. Selanjutnya Yayasan Dian Didaktika pada tahun 2005 telah Di buka Kelompok Bermain (KB) untuk tahun ajaran 2005/2006 dengan jumlah murid 45 siswa, saat ini Yayasan Dian Didaktika juga sedang membangun gedung baru untuk SMA yang di perkirakan selesai pembangunannya tahun 2006, dan akan di buka pendaftaran mulai tahun ajaran 2007.

Rencana utama: Melamina

Kedua-kedua melamina dan protein kaya dengan nitrogen jadi apabila kandungan protein dalam produk susu diperiksa dengan membandingkan kandungan nitrogen melalui kaedah-kaedah yang digunakan untuk memeriksa protein, tambahan melamina boleh menyorokkan penipuan pencairan kandungan susu (untuk memenuhi standard kandungan protein dalam susu). Penggunaan melamina dalam pengeluaran makanan dilarang di China dan negara lain kerana ia dikenalpasti sebagai penyebab kegagalan ginjal dan masalah kencing sama ada kepada manusia mahupun binatang apabila ia bercampur dengan asid sianurik dalam badan^[6][7] yang kadangkala hadir dalam air minuman dan makanan haiwan.^[8]

Tidak diketahui pada masa bila melamina dicampurkan dalam susu. Melamina tidak larut air dan mesti dicampurkan dengan formaldehida atau bahan pelarut organik lain sebelum ia boleh larut dalam susu.^[9]

Bahan kimia yang sama pernah digunakan untuk memberi keputusan palsu dalam pemeriksaan protein, seperti dalam kes panggilan semula makanan binatang peliharaan di Eropah dan Amerika Syarikat pada tahun 2007, dan juga untuk menyembunyikan kualiti yang rendah dalam makanan lembu yang digunakan oleh sesetengah penternak termasuk peladang soya dan jagung.^[10]

Melamina mungkin sudah menjadi satu daripada rantai makanan di China pada sekian lamanya kerana siromazin, satu derivatif daripada melamina, adalah satu perkara biasa yang digunakan di China sebagai racun serangga. Siromazin diserap dalam tumbuhan sebagai melamina, dan berkemungkinan hadir dalam rantaian makanan termasuk dalam ayam itik, telur, ikan dan produk tenusu.^[11]

dari: www.wikipedia.com

Mula-mulanya tertumpu pada Kumpulan Sanlu selaku peneraju pasaran susu bayi, siasatan kerajaan mendapati masalah ini juga terjadi dalam produk-produk keluaran 21 syarikat lain, termasuk Mengniu, Yili, dan Yashili.^[4] Isu ini bukan sahaja menimbulkan kebimbangan orang ramai mengenai keselamatan makanan dan amalan rasuah di China, bahkan juga menjejaskan reputasi eksport makanan China; sekurang-kurangnya 11 negara telah mengharamkan semua pengimportan keluaran tenusu China. Akibat skandal ini dilakukan juga penahanan, sementara ketua Kumpulan Sanlu, beberapa pegawai kerajaan wilayah, serta Pengarah Pentadbiran Penyeliaan Kualiti, Pemeriksaan dan Kuarantin (AQSIQ) telah dipecat atau dipaksa meletak jawatan berikutan insiden ini.^[5]

dari: www.wikipedia.com