Wise words from the CEO of World Class

"Fear of failure should not be a reason
to not try something ... "
"Leadership is yourself and what you
do ... "
Frederick Smith,
The founder of Federal Express


"Kejujuran adalah batu penjuru dari segala kesuksesan,
Pengakuan adalah motivasi terkuat…."
"Bahkan kritik dapat membangun rasa percaya diri saat
'disisipkan' diantara pujian…"
May Kay Ash,
Pendiri Kosmetik Mary Kay


"Jika Anda dapat memimpikannya, Anda dapat
melakukannnya…."
"Ingatlah, semua ini diawali dengan seekor tikus,
Tanpa inspirasi, kita akan binasa…."
Walt Disney,
Pendiri Walt Disney Corporation


"Uang merupakan hamba yang sangat baik, tetapi tuan
yang sangat buruk…."
P.T. Barnum,
Anggota Pendiri Sirkus Barnum & Bailey

"Sumber kekuatan baru bukanlah uang yang berada dalam
genggaman tangan beberapa orang, namun informasi di
tangan orang banyak…."
John Naisbitt,
Pemimpin Umum Naisbitt Group


"Jenius adalah 1 % inspirasi dan 99 % keringat.
Tidak ada yang dapat menggantikan kerja keras.
Keberuntungan adalah sesuatu yang terjadi ketika
kesempatan bertemu dengan kesiapan…."
Thomas A. Edison,
Penemu dan Pediri Edison Electric Light Company


"Ketika satu pintu tertutup, pintu lain terbuka;
namun terkadang kita melihat dan menyesali pintu
tertutup tersebut terlalu lama hingga kita tidak
melihat pintu lain yang telah terbuka…."
Alexander Graham Bell,
Penemu dan Mantan Presiden National Geographic Society


"Jangan biarkan jati diri menyatu dengan pekerjaan
Anda…."
"Jika pekerjaan Anda lenyap, jati diri Anda tidak akan
pernah hilang…."
Gordon Van Sauter,
Mantan Presiden CBS News

"Hari ini Anda adalah orang yang sama dengan Anda di
lima tahun mendatang, kecuali dua hal : orang-orang di
sekeliling Anda dan buku-buku yang Anda baca…."
Charles "Tremendeous" Jones,
Presiden Life Management Services, Inc.


"Yang terpenting dalam Olimpiade bukanlah kemenangan,
tetapi keikutsertaan ......"
"Yang terpenting dari kehidupan bukanlah kemenangan
namun bagaimana bertanding dengan baik…."
Baron Pierre de Coubertin,
Pendiri & Presiden pertama Komite Olimpiade
International
Selengkapnya...

Knights of the world

The dream world of vile stories, laughter Sabur
Vapid wife cried the knight who died

In the field of battle;
Smoke has been flying under the flash of swords
The stench of dead fighters
What did he do, heaven silent ....The dream world of vile stories, laughter Sabur
Vapid wife cried the knight who died

In the field of battle;
Smoke has been flying under the flash of swords
The stench of dead fighters
What did he do, heaven silent ....


Episode deceptive life
Laughter, tears, happy pemainya sob story

Walk! You are not deaf right?
The hand of God has say hi since morning, my old sketches
Increasingly dim. See you wax
Please be conserved while the dawn has appeared

Not dwelling you keep silent
"But the sojourn to fight"

You are the knight, raise your sword!
The story is almost over and you still fell
Do not play play rot
Hollow cries of fallen warriors wife

Did not you used to tell
About the lives uprooted and blood flow
Sword of the fierce "angels have come!"
You also said "a while I've attached"

Black crows flying
Knights walking sword
Bravely raised the banner
Then she brought Disenja fell. Dead

Rain tears pusaramu above, knights, only the soil conditioning
Tribute only a sprinkling of flowers
Award only a sprinkling of flowers
Not saving Selengkapnya...

Pengamat Asal Jepang: Tantangan Besar NU Atasi Masalah Kemiskinan

MAKASSAR - The biggest challenge of mass organizations (CBOs) in Indonesia's largest Islamic Nahdlatul Ulama (NU) is to overcome the problem of poverty, observers said Mitsuo Nakamura of Japan. "The main problem faced by the majority of Muslims in Indonesia is poverty, because it becomes the biggest challenge for NU," said Mitsuo on the sidelines of the 32nd Congress of the NU in Makassar, Tuesday.



Menurut sahabat almarhum Abdurrahman Wahid yang lebih akrab disapa Gus Dur itu, selain persoalan kemiskinan yang menjadi tantangan NU dalam membantu pemerintah dalam mengentaskan kemiskinan, juga harus mencegah munculkan gerakan ekstremis yang menyebabkan aksi terorisme. Pengamat asal Jepang yang sudah enam kali mengikuti muktamar sejak tahun 1979 di Semarang ini mengatakan, dari fenomena yang ada, munculnya aksi terorisme yang dilakukan oknum beragama Islam, karena dipicu oleh rasa keputusasaan si pelaku yang biasanya berasal dari lingkungan keluarga miskin.

"Karena itu, tugas berat NU adalah bagaimana membina mereka agar tidak terjerumus dan kembali ke jalan yang benar," ujarnya. Dengan upaya tersebut, lanjutnya, peranan NU sangat memungkinkan untuk mencegah aksi terorisme dan apabila itu berhasil, berarti NU memiliki sumbangan yang sangat besar untuk perdamaian dunia.

Mitsuo mengatakan, kedua tugas pokok itulah yang harus dilakukan para pengurus NU dan warganya pasca Muktamar ke-32 NU. Berkaitan dengan hal tersebut, figur pemimpin NU yang mampu mengarahkan agar ada program-program konkrit untuk menjawab dua tantangan terbesar itu sangatlah dibutuhkan. "Jadi, pemilihan pimimpin NU itu turut menentukan langkah organisasi itu ke depan," katanya. ant
Selengkapnya...

Abu'l-Barakat al-Baghdadi, Great Scientists from Baghdad

Kitab al-Mu'tabar menjadi karya fenomenal Barakat yang berisi esai-esai tentang filsafat dan sains.

Abu'l-Barakat al-Baghdadi dikenal sebagai seorang dokter dan filsuf. Ia dikenal pula sebagai seorang saintis. Nama lengkapnya, Hibat-Allah ibn Ali ibn Malka Abu'l-Barakat al-Baghdadi. Ia pun memiliki nama julukan, Awhad al-Zaman atau orang ternama pada zamannya.

Julukan ini diyakini terkait dengan profesi Barakat sebagai seorang dokter. Sebab, ia merupakan dokternya para khalifah Baghdad, tempat ia tinggal. Ia juga dokter langganan para sultan dari Dinasti Seljuk. Selain melakukan praktik kedokteran, ia juga mengajar tentang kedokteran.

Barakat memiliki sejumlah murid kedokteran. Ia tak hanya dikenal dengan julukannya Awhad al-Zaman, tapi juga memiliki reputasi luas karena karya fenomenalnya yang berjudul Al Kitab al Mu'tabar.

Karya ini berisi esai-esai Barakat tentang filsafat. Dalam esainya itu, ia menguraikan konsep-konsep dasar tentang filsafat alam dengan analisis yang tajam. Kitab ini disusun saat ia mencapai usianya yang matang.

Kitab al-Mu'tabar berisi refleksi-refleksi filosofis Barakat yang dilakukannya dari waktu ke waktu. Terutama, mengenai logika, fisika, ilmu pengetahuan alam, dan metafisika. Ia mengutip pula Kitab al-Shifa yang ditulis cendekiawan Muslim ternama, Ibnu Sina.

Bahkan, dalam beberapa bagian bukunya, Barakat mengutip sepenuhnya kalimat Ibnu Sina. Namun, ia pun menyanggah pemikiran Ibnu Sina dan menguraikan alasan tak sependapat pemikirannya dengan Ibnu Sina tersebut.

Barakat mengenalkan ide-ide alternatif yang menarik. Dan, ide tersebut mengantarkan gaungnya pada perkembangan fisika modern. Seperti, idenya mengenai gerak dan konsep tentang waktu. Pada 1938, seorang ilmuwan, Shlomo Pines, menaruh perhatian besar pada ide inovatif Barakat itu.

Pemikiran Barakat tentang gerak, di antaranya mengenai gerakan proyektil, yang memiliki kaitan dengan perkembangan teknologi pada beberapa abad kemudian. Ini bermula dari perbincangan mengenai bubuk mesiu yang ditemukan di Cina.

Bubuk mesiu tersebut menjadi sangat populer dalam perang Eropa pada abad ke-15. Bubuk ini digunakan pihak-pihak yang bertikai dalam peperangan untuk mendorong proyektil besar, guna menghantam tembok-tembok pertahanan kota yang mereka serang.

Pada pertengahan abad ke-16, para pakar senjata di Eropa mulai mencari cara lain untuk meningkatkan daya jangkau kekuatan artileri mereka. Ada sisi lain dari perkembangan itu yang menjadi sebuah polemik dalam bidang sains.

Sebab, ternyata gerak proyektil yang didorong bubuk mesiu itu tak sesuai dengan konteks doktrin gerak yang diusung oleh Aristoteles. Dalam konteks ini, berdasarkan hukum gerak Aristoteles mestinya proyektil yang dilontarkan jatuh langsung ke tanah.

Pada kenyataannya, proyektil itu justru tak langsung jatuh ke tanah saat terlontar dari selongsong meriam. Sebaliknya, benda tersebut bergerak mengikuti sebuah lintasan melengkung. Bahkan, para pendukung Aristoteles yang paling setia pun melihat cacat doktrin itu.

Kritik terhadap konsep gerak yang diusung Aristoteles, sebenarnya bermunculan sebelum abad ke-15. Banyak cendekiawan termasuk cendekiawannbsp; Muslim melontarkan kritik terhadap doktrin gerak Aristoteles.

Misalnya, Joannes Philoponus yang lebih dikenal sebagai John the Grammarian. Kritik itu lalu dikembangkan lebih jauh oleh cendekiawan Muslim Ibnu Sina, Barakat, dan Ibnu Bajja dari Andalusia pada abad ke-12.

Dalam konteks ini, Barakat menyatakan ada tenaga dorong dari meriam untuk melontarkan proyektil. Hingga proyektil itu terdorong dan mencapai jarak tertentu. Bukan seperti yang dilontarkan oleh Aristoteles bahwa proyektil akan langsung jatuh ke bumi.

Hal itu tak akan terjadi, kata Aristoteles, jika ada penggerak yang berhubungan dengan objek yang sedang bergerak. Saat penggerak tak ada, objek itu akan langsung jatuh ke bumi. Pada kenyataannya, proyektil itu tak langsung jatuh, tapi bergerak meniti garis lengkung.

Konsep yang diajukan oleh Barakat dan Ibnu Sina mengenai gerakan proyektil ini, kemudian menjadi acuan pula bagi pengembangan konsep dorongan dan momentum. Terutama, pada pemikiran yang dikembangkan Galileo Galilei pada abad ke-17.

Pemikiran lain Barakat adalah mengenai akselerasi atau percepatan. Ia mengatakan, percepatan gerak benda jatuh disebabkan adanya gaya gravitasi yang menghasilkan kecenderungan alami benda tersebut untuk jatuh.

Konsep pemikiran Barakat digunakan untuk mengantisipasi hukum dasar mekanika klasik. Ia juga menjelaskan, percepatan yang dialami benda berat yang jatuh merupakan kecenderungan alami. Pemikiran dia ini mendorong lahirnya hukum dasar dinamika modern.

Paling tidak melalui pemikiran-pemikiran itu, Barakat telah menyumbangkan banyak ide baru mengenai fisika yang berkaitan dengan gerak. Selain mengemukakan hukum percepatan, dia juga menyatakan gerak itu relatif.

Dalam Kitab al-Mu'tabar, Barakat memberi perhatian atas kondisi yang saling memengaruhi antara kata-kata dan konsep. Misalnya, ia mengembangkan teori inovatifnya tentang waktu. Ini terlontar setelah ia menemukan sebuah kesimpulan.

Menurut Barakat, kata waktu yang digunakan dalam kehidupan sehari-hari merupakan sebuah konsep fundamental. Ia mengatakan, waktu merupakan sebuah entitas. Ia menegaskan pula bahwa waktu adalah ukuran sesuatu yang terjadi bukan ukuran gerak seperti kata Aristoteles.

Barakat memiliki pula kontribusi pemikiran dalam bidang psikologi. Ia membahas tentang kesadaran diri. Hal ini pernah pula diangkat oleh Ibnu Sina, terutama yang berkaitan dengan kegiatan ini. Namun, Barakat melakukan kajian lebih dalam.

Kehidupan Barakat
Barakat hidup di abad ke-11 hingga abad ke-12. Ia lahir di Balad, sebuah kota di wilayah Tigris, dekat Mosul, Irak. Ia dilahirkan di sebuah keluarga Yahudi. Laman Muslimheritage dan Wikipedia, mengungkapkan, akhirnya Barakat memutuskan untuk memeluk Islam.

Saat menjalani profesinya sebagai seorang dokter, Barakat memiliki saingan berat, yaitu seorang dokter Kristen bernama Ibn al-Tilmidh. Di sisi lain, ia pun memiliki teman karib bernama Ishaq bin Ibrahim bin Erza yang menulis sebuah buku berisi kata-kata sanjungan terhadapnya.

Ibn Abi-Usyabi'a in juga menulis sebuah karya yang berisi sejumlah anekdot dan ungkapan, serta daftar sejumlah karya Barakat dalam bidang kedokteran. Ini dianggap sebagai sebuah karya biografi tentang Barakat yang lengkap.


Setumpuk Karya Barakat

Harus diakui, karya fenomenal Abu'l-Barakat al-Baghdadi adalah Kitab al-Mu'tabar. Karya ini berisikan beragam pemikiran Barakat dalam sejumlah bidang, terutama filsafat dan sains. Namun, ada sejumlah karya lain yang ditulis Barakat.

Di antaranya adalah karya dalam bidang kedokteran. Barakat memang dikenal pula sebagai seorang dokter. Karyanya dalam bidang kedokteran adalah risalah mengenai farmakologi yang berjudul Sifat Barsha'tha, dan berisi resep obat-obatan dari India.

Terdapat tiga salinan karya tersebut yang tersimpan di perpustakaan Turki. Selain itu, ada risalah lain tentang farmakologi yang ditulis oleh Barakat, yaitu risalah yang ia beri judul Tiryaq Amir al-Arwah.

Salinan karya tersebut tersimpan di Perpustakaan Kitapsaraydi Manisa, Turki. Ada pula risalah lain mengenai pemikiran intelektual yang berjudul Maqala fi'l-'Aql. Karya tersebut disimpan di perpustakaan di Iran dan Leipzig, Jerman.

Ada pula risalah Barakat yang diberi judul Risala fi Sabab Zuhur al-Kawa-kib Laylan wa Khafa'iha Naharan. Dalam risalahnya ini, ia menjelaskan mengapa bintang bisa terlihat di langit pada malam hari. Karya ini ditulis untuk menjawab pertanyaan Sultan Muhammad Tapar.

Manuskrip tentang karyanya itu disimpan di perpustakaan di Berlin, Jerman, dan Hiderabad, Pakistan. Juga, ada risalah mengenai kajian astronomi soal piring universal. Risalah ini berjudul Risala fi al-Amal bi al-Safiha al-Afaqiyyah.

Naskah risalah itu tersimpan di perpustakaan di Nidge, Turki.

Selengkapnya...

Printing developments in the Islamic World

In the Fatimid period, printing began experiencing growth.


Printing a manuscript has a long history. This is not simply related to the print engine found Johannas Gutenberg. However, more has to do with printing activities that have been done long before. Including, its development in the Islamic world.

According to Dr Geoffrey Roper, a library consultant who works with the Institute for the Study of Muslim Civilizations, London, England, Gutenberg recognized as the first person to find a printing press.

However, according to Roper, printing activity, which is making a number of copies of a text by moving it from one surface to another surface, especially paper, which have been older than Gutenberg's invention of the printing press.

Chinese people have done around the 4th century. Prints oldest known text dated AD 868, the Diamond Sutra. This is a translation of the Chinese-language Buddhist texts stored at the British Library.

However, it is not much exposure is about 100 years later, the Arab Muslims also have the ability to print text. Including, sheets of the Koran. This step begins with the ability of Muslims to learn from China's paper making.

Then, Muslims develop that ability throughout the Islamic region. This triggered the development of production growth manuscripts text. In the early development of Islamic rule, manuscripts can not be made in bulk and also distributed to the public.

At that time, there are manuscripts that contain an explanation of the prayers, the prayers, the essence of the Qur'an, and Asmaul husna well known by Muslims. Whatever the social level, both Muslims who rich, poor, educated, and less educated.

Then, just at the Fatimid rule in Egypt, print techniques on paper manuscripts developed. They print the manuscripts in bulk. Then, the manuscripts were distributed printouts to meet the needs of the community.

A number of printed manuscript found by archaeologists during excavations carried out in Fustat or old Cairo. According to Roper cited Muslimheritage pages, printed manuscript is believed to have originated from the 10th century.

Mold similar manuscript was found also in some other places in Egypt. Rope revealed, dry climate in Egypt has helped to save that manuscript that did not make it broken.

In the period of the Mamluks rule, which took place in the 13th century until the 16th century, found a number of printed Arabic script with a variety of styles, among them the Kufi. The development of printing activities in the Islamic world take up to 500 years.

A number of prints produced manuscripts in the Islamic world still survive. There are at least 60 samples of remaining manuscripts and spread in Europe, museums and libraries in the United States (U.S.), and was in Egypt in the amount not known.

There are also printed manuscripts from Afghanistan or Iran. Also revealed that only a few references that reveal the printing equipment used in the Islamic period. References include Arabic poetry in the 10th century and the 14th.

The poem describes the printing device at the time made on a plate that is engraved with the letters. There is also a revealing, printing equipment made in wood blocks with letters such as Chinese fonts.

Also unknown, whether the printing activities in the Islamic world to give effect to the same activities in Europe. There was no evidence to suggest the existence of the effect. However, the possibility of influence can not be dinafikan.

Especially, print-style European manuscript printing blocks. There is the possibility tarocchi Italian tarot card meaning, which includes artifacts of early European printing blocks, derived from the Arabic term.

However, it must be admitted, this is a speculative theory that perlunbsp; proved further. Need more evidence related to infer it. On the other hand, there is the fact that the printing of books in Arabic appeared in Europe, especially Italy.

Printing is done which lasted sporadically until 1514 AD. One of Venice is named Gregorio de Gregori published a book called Book of Hours or the Book of Salat al-Sawa'i to be sent to the Christian community in Syria.

Unfortunately, not good letterpress, could hardly even read. However, Gregorio step is a bold attempt to try to print a book with the Arabic alphabet. There is also the name of Robert Granjon, nbsp; designers from France in connection with the printing.

Granjon trying to design tools such as the printing press in the Islamic world. He was trying to print a book in Arabic because it was the books quite a lot of Arabic desirable. In the next period, the Cardinal de Medici, too involved in this field.

Medici looking for a oriental proficient to oversee operations percetakkan book. Finally, he met Giovan Battista Raimondi, a philosopher, mathematician, and chemist. The most important thing, he has the competence related to the Arab press.

During travel to the East, Raimondi had studied Arabic, Turkish, and Persian. In addition, he also collects grammars and dictionaries these languages. He also has a lot of experience in translating books from Greek and Arabic.

To create the Arab-style printing, Raimondi rented several buildings in the Piazza del Monte d'Oro in Rome. He ordered the pegawaianya to prepare ink, paper, and other necessary materials.

Printed texts created by the end of the printing device named Domenico Basa. The first book printed was successful Precationum, ie, a book of prayers of the Christian Arabs. They also scored the history books by Abu al-Abbas Ahmad ibn Khalil al-Salihi.

The book is called The Book of the Garden of the Wonders of the World.

Muteferrika and Printing in Turkey

When the Ottoman Turkish rule, efforts to realize the printing also emerged. There is a name that contribute to the realization of these activities, namely Ibrahim Muteferrika. The man was born in 1647 AD was a soldier, scholar, diplomat, and writer.

When still young, he witnessed failures by the Turkish army at a time when the siege of Vienna. Then, he realized that it was a sign of decline in Turkey's military strength. Many things that cause this decrease.

However, Muteferrika concluded, needs to innovate to increase the strength of Turkish soldiers. Including, to adopt the innovation by European soldiers. It must be done. If not, the Turks will not be able to improve its ability.

As a result, Turkish troops will not have the power to retain the power of Turkey. Rests on the fact that, he thought of how to build a printing press. The goal, to spread scientific ideas about military power.

In view Muteferrika, the spread of the idea should be done quickly and massively. He then encouraged the translation of texts from Europe which was printed in bulk. Unfortunately, the Turkish government conservatism was facing Muteferrika idea.

However, no broken Muteferrika charcoal. He is seeking support from friend, that is Chelebi Yirmisekiz Mehmed Pasha, and his son Sa'id who in 1721 had just returned from a diplomatic mission to Paris. Both have advanced the view and bandaged the desire to make changes.

They also admire the progress that occurred in Paris, including printing. With their help, eventually the Grand Vizier Ibrahim Pasha pushed Muteferrika make a petition to the Sultan Ahmed III to explain the importance of printing.

Muteferrika was filled. He made detailed explanation entitled Wasilat al-Tiba'a or The Utility of Printing. In the opening address, he reminded the importance of preserving the state law and the difficulty to do so.

According Muteferrika, ancient people write and perpetuate their laws on tablets or write to the skin sheets. However, tablets or other device used to write the law can not always be protected.

State power is also not always able to protect him, especially in an atmosphere of war. Muteferrika then gave an example of events that made the destruction of books by Genghis Khan and Hulagu Khan, the Mongol conquerors in the 12th century.

They destroyed the power of the Abbasid dynasty, burn or destroy all works of art and science are documented in book form. When Sultan Ahmed III to accept the petition, he had to consult it to a mufti named Shaikh 'Abd Allah.

The mufti is an expert in Islamic law there is no problem looking at the proposed construction of the printing press. Finally, after getting an answer from the mufti, Sultan Ahmed III to allow the establishment of printing. Selengkapnya...

Mulla Sadra: Speaking of the Soul

For Sadra, the soul is the substance.


Soul, interest Sadr ad-Din Muhammad Shirazi. Muslim scholar, who is better known as Mulla Sadra, the soul deals with the study of philosophy which he field. And, in this field, he wrote an important work. One of them, Al-Hikmah al-Muta'aliyyah fi al-Asfar al-Aqliyyah al-Arba'ah.

Kholid Dr. Al Walid, who teaches at the Islamic College, Jakarta, in the National Seminar on''Mistitisme Philosophy and Islam, Ibn Arabi and Mulla Sadra,''at the University of Islamic State, January 16, 2010 and, say, Sadra deals with the soul in one full-volume book. The book consists of eight volumes.

In his work, Sadra held a series of evidence about the existence of the soul. He said, wujudnbsp; mumkin is the most important manifestation and there is no futility in creation or known by istilahnbsp; Imkan wa al-Asryaf 'Abatsiah Adam al-Khalq Mumkinan. He also gave an explanation about this.

When God Almighty created the creatures of His, He began dengannbsp; creation of the ultimate substance and perfect. The first substance is created, says Sadra, has an infinite quality because of its proximity to the Creator and the creation of the first.

As for the next substance, has the same level of perfection with the first substance. However, the quality is below the first substance. Sadra also states, the process of actualization of the action potential is a manifestation refinement process. This shows that every form of being not created in vain.

According to Sadra, this could only happen in the soul wujudnbsp; mumkin and there are elements that move the actualization, namely the soul. He also gave another proof of the existence of the soul. In this case, he talked about the effects of the material. For example, the senses can perceive what is around him.

Also, the senses can know what's going on around him. According to him, this can only happen if there is a soul. For, if there is material, but do not have a soul, the material could not perceive everything around him.

Sadra also convey other important things about the existence of the soul. According to him, life is the soul ataunbsp; al-hayah Hiya al-nafs. Related to this, he says, has various senses and being able to perceive a variety of images. Thus, these creatures can be described as living beings.

Senses that have the ability to perceive various kinds of objects that, says Sadra, derived from the three possibilities, namely the main source of the so-called soul, the soul has a physical, or physical. However, he asserted, sensory ability to perceive objects came from the soul.

On the other hand, Sadra rejected suggestions that sensory ability to perceive physical objects from which a soul. Therefore, the physical self that is controlled by a spirit capable jiwalah perceive actual objects. The view that the ability to perceive objects because of the sense of physical, also opposed.

Because, says Sadra, the physical will not live without a soul. In discussing this issue, Sadra gives an example. A boat, he said, would provide certain benefits for mankind. This is true if there is a paddle or control, that is human. Without someone who rowed, the boat would lose meaning.

According to Sadra, the boat becomes useless material. Thus, the physical form requires something other than himself. Furthermore, he saw the soul as a substance. That is, various effects, such as growing, moving, and reproduce in humans or animals caused by what is in him.

However, self inside living things is not the material body but the soul. All forms of the locus and is back to something of substance. And, Sadra concluded that the soul is a substance. He also added, along with the soul of the physical formation.

Raga and souls
Sadra explains, both soul and matter in the beginning, both originated from the material. The material consisted of two elements, namely form and basic materials. Then, in the development, form turned into the soul and the material turned into a physical basis. Sadra's view is different from the views of earlier philosophers.

Therefore, the philosophers thought that the soul is first created, only then physically created and they are united and interrelated. However, Sadra also has similar views with other philosophers. It's about the link between body and soul.

The Muslim philosophers said, the soul will remain alive in the body has been destroyed. It happened because the soul is transcendent and is not dependent on the body except as an identity for himself. The existence of the soul becomes the locus for the existence of the body, but not vice versa.

A philosopher who is also a doctor, Ibn Sina, say, real life is not experienced with the death of bodily death. In fact, he said, the soul is not destroyed at all. Without the soul, the body can not be resurrected. Resurrection will happen if the soul exists. Sadra also has a similar view.

Sadra argues, the soul can not be destroyed because the potential is not the substance of the soul. According to him, something that has the potential for destruction is something that can be destroyed and it is matter. As for the soul, it is a substance that was transcendent. Thus, the soul can not be destroyed.

The bond between body and soul, says Sadra, an obligation bonds ataunbsp; luzumiyyah. Attachment to both the attachment requirement, such as the bond between the material and form. In her view, the body needs the soul is absolutely in actualization. As for the soul, the body needs in terms of the existence of personality and identity.

Therefore, Sadra concluded, body position just as receptive, recipient. Dependence exercises for the soul, he said, is the absolute dependence. This dependence will not disappear during life with him and there would be no, if the soul does not exist.


The story of Mulla Sadra

Mulla Sadra was born in Shiraz, Iran, in 1571 AD. In 1591, he moved to Qazvin and then to Isfahan in 1597. This is done in order to study in the field of philosophy and theology. He had many teachers, among them the Mir Damad.

Sadra completing his education at Isfahan, which is intellectual and cultural center at that time termuka. Some time later, he produced a series of works. Among adalahnbsp; Asfar ataunbsp; Travel.

The work contains much of his philosophy which was influenced by his own during his retreat in Kahak, a village near Qom, Iran. He was later transformed into a philosopher who has brilliant ideas.

Sadra was able to absorb the thoughts of famous philosophers, then mengelaborasinya. He studied Ibn Sina's philosophical thinking, the philosophy of illumination carried Shihab al-Din al-Suhrawardi and Sufi metaphysics made by Ibn Arabi.

After a long leave his hometown, a governor of the province of Fars Sadra asked to return to Shiraz. He also fulfill the request. He was asked to megajar. Later, he taught his knowledge to many students.

However, the last period of his life, was not destined Sadra in Shiraz. Citing lamannbsp; muslimphilosophy, dying when he was in Basra, Iraq. He was then buried in Najaf. He breathed his last while on his way to Mecca for pilgrimage. Selengkapnya...

Tlemcen, Portrait of Islamic Culture Capital

Located at an altitude of 850 meters from sea level, the city of Tlemcen in western Algeria has an important role in the development of Islamic culture. Conference of ministers of culture of Islamic countries in Baku, Azerbaijan 2009, has established the city as the capital of Islamic culture in 2011. Community cultural institutions of Islamic countries were called the Islamic Educational, Scientific and Cultural Organization (Isesco).

Not classified as a big city, Tlemcen has a long history of Islamic civilization in the process. The city is not known exactly when the establishment. History records that, in times of BC, the city was inhabited by the Berbers of Numidia with the regime led by King Syfax. Beginning in the year 32 BC to 430 BC, came the Romans, Vandals, and Byzantines.

While the influence of Islam began to come to Tlencem in the seventh century of the year 671 BC with the arrival of the Arabs. Later in the year 790 BC, the dynasty Idrissides of Fes (now in Morocco) occupied the city. Idrissides dynasty, the region fell into the hands of Ibn Youcef Tachfine and his son Ali bin Youcef. This period is called the Almoravide.

Furthermore, the development of Islam in Tlemcen perdaban forwarded by Abdelmoumene Ben Ali began in 1143. This period known as the Almohad period. Not only the Islamic civilization developed, in this period, Abdelmoumene also encourage economic growth in Tlemcen.

A very rapid change in the region continues to occur. This condition is visible from the 13th century until the 16th century. At that time, the dynasty which controls Tlemcen is Zianides dynasty founded by Yagmorachen. The power of Tlemcen then transmitted by Abu Zain Othmane, Abou Ziane I, and Abou Tachfine. In this period, the management of the city lasted more modern Tlemcen.

In the year 1236, the dynasty built the great mosque in the city center. Until now, the mosque is still standing strong with rectangular towers. The interior of the mosque was filled with the pole vault with a polygon shape. The building is a landmark one Tlencem and visited many people who want to see past the city.

Tlencem grand mosque also has a sanctuary with a very strong ornament colors influenced the arts of Andalusia. Form of interior design is also something like the mosque of Cordoba. The dominant style of building the great mosque mihrab of Tlemcen is a combination of the shape of roses and palm trees (palm).

Dynasty is also building a whole complex of the central government administration in the region Mechoar. This region is located in downtown Tlemcen, and it was surrounded by high walls or castle as a protection. Sebgian castle still looks sturdy stand until now. Yet others have collapsed or turned into other buildings more modern.

One more building is also a monumental mosque in the town of Tlemcen is Mansourah mosque. This mosque was built by Sultan Abou Yacoub in 1299 in Merinide period. At that time the city of Tlemcen region developed into an area of 101 hectares. All the Tlemcen region when it was surrounded by walls which until now are still visible marks.

In addition to keeping the region from foreign attack, high tempok is also useful to control the movement of all citizens of Tlemcen. At that time, the wall that surrounded the Tlemcen equipped with 80 towers and four gates.

From the 13th century Tlemcen continues to grow. Various monuments built, as witness the establishment of the city's history. In the same century, dozens, Tlemcen began establishing trade relations with other regions in Africa, is also part of the European region. Commercial life was born and marked with the establishment of the trade area named El Kessaria.

Region's commercial and much visited by Muslims from Andalusia, as well as Jews from other regions in Spain. At that time, the city of Tlemcen population reached 100 thousand inhabitants, and classified into major cities. History records that, in the year 1236, Muslims in Andalusia who Tlemcen reached 50 thousand inhabitants. That is why the influence of al-Andalus became very strong and is still felt till today. Each year, the local city government held the Andalusian music festival, and became one of the evidence is still bercokolnya Andalusian influence in Tlemcen.

The development was walking rapidly make many parties contested Tlemcen. From the west region in the influence Merinidas dynasty that built the mosque of Sidi Sidi Boumediene and Haloui, also winning in Mansourah palace. These buildings can still be seen today.

TlemcenHampir same town atmosphere also influences power in Turkey in the 16th century until the 19th century. Then colonialism began in Tlemcen in 1842 with the arrival of the French. French power in Tlemcen continued fester until the year 1962 along with the independence of Algeria. Throughout the French colonial period, Tlemcen did not experience any change in the city.

Once free in the year 1962, the city area has reached 300 hectares and some of them are industrial areas. In 1987 Tlemcen population reached 112 thousand inhabitants and continue to grow until it reached about 200 thousand inhabitants. In addition to cultural and commercial city, the region could also known as student city.

Heritage trail scientific tradition in this town at least look at two historic locations namely, Dar El Hadith and medersa Franco-Muslim. Dar El Hadith was founded in 1937 as a place to study Arabic and Islam. The place is managed by the education community of scholars. In the French colonial period, Islamic studies center had closed. Once independent Algeria, Dar El Hadith was revived. Around the year 1990, this institution had grown significantly.

While medersa Franco-Muslim (or madrasah for Franco-Muslim) was founded in 1905. These schools include prestigious educational institutions that produce a lot of Muslims in the region.

With so many roles and historical heritage of Islamic civilization, it is not surprising if Tlemcen later crowned as the capital of Islamic culture for 2011 years. President of the Chamber of Commerce and Industry (Kadin) Tlemcen, Amine Lachachi, revealed that 80 percent of Islamic heritage site in Algeria was in Tlemcen. Until now, the life of the Islamic tradition was running very strong in that area.

With that background, he was deeply miss the presence of Islamic banking in Tlemcen to strengthen its role as capital of Islamic culture. Currently, the banking climate in the region is not yet well developed. Most entrepreneurs manage their own finances, and only make the bank as a place to save money. However, he said, Islamic banks should be able to start there to fix the economic foundations of Islam in the region. Selengkapnya...

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