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      "body": "**Momci pagi.pada steetmit sve preživio ovu priliku ću nastaviti razmatranje da govori o tradiciji studirali u Aceh sadržane u Poglavlju 28 Volume 3 Acehnologi knjigu.**\n\nU ovom poglavlju će biti ispitan je način na koji tradicija meugure (studirao) u Aceh.Ini se obično javlja u Dayah i madrasah.Di u ačinski ljudi ne mogu proučavati ovu tradiciju u islamskom internatu i medresu dihindarkan.Meugure postoji razlika, ako studenti medresi ne mogu u potpunosti apsorbirati znanje nastavnika / predavača na određeno vrijeme, dok je u islamskom internatu / studenata internat mogu provoditi vrijeme skoro 24 sata sa nastavnicima i to se obično dešava već godinama, sehinggailmu dobiti više terserap.Mereka yanng ikad meugure na sveštenik ili nastavnici će se smatrati korisnim ili korisno u životu masyarakat.Disini uloga učenjaka ili nastavnici ne samo naučiti o nauci koja je Burhani i Bayani ali i aspekt 'irfani.Ketika oni mogu razumjeti ono što su naučili onda će biti pušten u društvo. u nastavi, ovde učenjak ili učitelj treba znati jedni druge orah id između jedna drugoj, tako se može postići da transfer znanja, ali ne samo to, nego također uključuje transfer mudrosti.\n<hr>\n ![image](https://img.esteem.ws/dqmvypfz1o.jpg)\nU Aceh postoji termin u potrazi za znanjem, naime jak meudagang (odlazak u trgovini), izjavio je trgovinu u ačinski jeziku zove meudagang meukat.Tradisi Ovo je jedan dan nedeljno zove uroe gantoe ili uroe peukan.Mereka će donijeti usjeva ili stoke da se trguje nazvali su taj meukat.Proses ureung sve zove hareukat što znači da ne preterate.\n<hr>\nU ačinski društvu, proces se dešava uroe sedmice džamija oko postojeće tržište i dayah.Yang obično ureung meudagang (trgovine ljudima), od Dayah kupiti sve potrepštine koje su im potrebne u dayah.Dayah je centar nauke, stoga ovaj Dayah institucija biti mjesto za tražiti tragove duha keAcehan.Tradisi meugure u ovoj Dayah instituciji koja proizvodi samo (duša) koja ima spirit.Dari tersebutlah ačinski tradicija da otkrije identitet i postojanje kao što su u stanju da shvate ljudska bića, i to već dugo radili ljudi Aceh su već trajao je do mnogih tahun.Bahkan kada su počeli Aceh da raste, skreće na zapad samo pronaći duh (Geits) koje su izgrađene od strane ljudi iz Aceh Hegel.Jadi vjeruju i shvatiti da je intelektualna tradicija može dovesti ačinski ljudi mogu otkriti identitet svih njihovih Acehan.\n<hr>\n*Dakle, obrazovanje u Aceh nije tradicija obrazovanja koji može stajati na vlastitu; to ima veze sa istorijom, kao i, a to je veoma nesretan da to izuzetno erat.Tapi tim u vezi je izgubljena za mnoge tahun.Kalau vidimo danas je obrazovanje u pokrajini je jedna stvar koja je razdvojena duha opsjednut narod Aceh senidiri.MIinat za studiranje na Dayah postepeno smanjuje ne kao prije toga berboyong-Boyong da dayah.Sehingga intelektualnog obrazovanja u Aceh uzrokuje poteškoće ljudima da otkriju identitet prošlih vremena keAcehan.Pada obrazovanje sama ima za cilj da okupi makro i mikro kosmos.Walaupun usmjeren na mikro-kosmosa Aceh sam, nije dala Aceh izgubila velikog mislioca, ali Aceh ima vrlo snažan rezultat u snazi ​​i autentičan mislilac.*\n<hr>\n# @abiafra",
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      "body": "Дълго време не съм написал в световната steemit, така че днес ще се върна да пиша за проучвания Acehnologi на \"Acehnologi в Самоличността борба\" с подзаглавие \"Историята на шиитското Персийския DAB в Ачех.\n ![image](https://img.esteem.ws/qs60y6whrk.jpg)\nизображение\nизточник\n\nВ тази глава ще обясни историята на шиити в Aceh.Ada оглед мнозинство в Ачех, каза, че няма влияние изобщо с Syi'ah.Pandangan може да се намери в работата Azyumardi Азра, когато той говори за наличието на шиити в Ачех е мит .И от своя страна, А. Hasjmy, Йона Djamil и Aboebakar Atjeh съгласи да доведе до аргумента, че terdalat поток Aceh.Jadi шиитски мислели, че трябва да се наложи да бъде изследван lagi.Namun действителност, в Ачех има села и традиции, който мирише на влияние в Северна Ачех Syi'ah.Sebagai например, има и група, която се запази традицията на шиити, сунити те hiduo заедно, без konflik.Maka от него да изследва историята на шиити в Ачех може да се направи с обществено-исторически pendekayan и социална антропология.\n ![image](https://img.esteem.ws/byixpanuds.jpg)\nПредишни шиити е един от потоците или обществена mazhab.Secara, шиити отказва лидерство на три Islam.Jadi халиф след смъртта на Пророка, имаше две групи: на AHL Ал Byt и не AHL Ал byt.Yang където първата група ражда шиити, а вторият е известно от сунитите.\n\nAboebakar, споменато като шиитският в Северна Ачех, има гробове, че \"миризма\" persia.Tempatnya не далеч от морето и sungai.Seorang местен археолог заяви, че няма никакви следи от peureulak.Namun кралски дворец, той открил няколко надгробни плочи и от резултатите от анализа са от persia.Sehingga камък, много до сега учените се интересуват повече от пилинг съществуване Peureulak царство, а не обясни как историческите смисъл terjadap гробовете, които миришеха \"персийски\"\n ![image](https://img.esteem.ws/itk327yy79.jpg)\nОсвен това, да се говори за шиитите в Ачех можем да видим от няколко аспекта, единият от които, проблемите шиити в Ачех е част от продължителен конфликт в Източна Tengah.Mereka шиитите угнетявани в земята на така наречения търговец asalnya.Para \"мисията на исляма\" носители, които успяха да вземат влиянието на гражданите Peureulak, Aceh.Sehingga шиитски въпрос може да се види от историята, тъй като Peureulak царство, като най-старото царство в архипелага.\n\nВ Индонезия, шиитската група не е призната официално като много проблеми menyesatkan.Karena, че в Ачех често говорим за шиитите защото Ачех е изпълнила ислямския закон за тези, които стъпили на земята в Ачех.\n<hr>\n# @abiafra",
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      "body": "Mau comportamento, hijab errado ?!\nshafiramaulizar (25) em opinião • há 1 hora\nimagem\nDepois de tanto tempo um vácuo, voltei com um pensamento que manteve minha atenção.\n ![image](https://img.esteem.ws/z96qf8xcrf.jpg)\nNão é incomum ouvir que os internautas estão atualmente usando o véu / hijab usado por uma pessoa quando ela se comporta mal de regras sociais ou ensinamentos religiosos.\n\n\"Inútil véu pake perder rico emer boca\"\n\"É inútil o quanto ele gosta de esconder\"\n\"Tire o véu, não se encaixe na atitude\"\n\"Hijaban mas kok comportamento *****\"\n\"Ga use tu head se o hobby dele for pelakor\"\nHahahahah é às vezes engraçado quando todos os aspectos estão relacionados ao véu. Olhos, boca, nariz, comportamento, fala, vestido, status, relacionamentos, atividades, hobbies, trabalho, etc.\n ![image](https://img.esteem.ws/cl7wac9crw.jpg)\nSim, é verdade que o hijab não é uma referência de uma pessoa, independentemente de estar ou não no comportamento ou na fala. O hijab não é necessariamente bom e o ilegal não significa mal.\nEntão o que fazer?\nimagem\nAceitar não aceitam o fato de que o símbolo hijab meruoakan de mulheres muçulmanas, a identidade das mulheres islâmicas. As pessoas que usam o hijab devem dirigir nosso lebel com os muçulmanos. Moderadamente ilegal ainda pensa que ele costumava ser muçulmano ou engga.\n\nNa verdade, se você pensar no lado positivo, isso beneficia a imagem da religião islâmica. Quando as pessoas de fora do mesmo fazem o comentário de tal forma que significa que acreditam que a figura que berhijab é um muçulmano, e as mulheres muçulmanas são boas mulheres e morais. Porque o que eles acreditam é diferente do que eles vêem na realidade, a aparência de comentários que parecem culpar o hijab, basicamente não é o hijab que é culpado, mas os seres humanos desafortunados.\n<hr>\nEntão, vamos ser como um símbolo ou identidade que mostramos ao público. Se você está velado, se comporte como um muçulmano ideal. Porque lá fora eles ainda são muçulmanos como modelos.\n# @abiafra",
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      "body": "**Eu poderia capturar em uma foto no ano passado em que a costa do lago Gosong berserakan.Tahun decorado todos os tipos de lixo é ainda nenhuma mudança, nenhuma consciência dos visitantes ou gestores das atrações turísticas em Aceh Singkil tersebut.Aku não saber que havia o gerente ou não, mas entendendo que cada um vai entrar pelas portas da praia, há no bilhete, cobrando uma taxa de entrada e estacionamento para um moto, foi cobrada um custo total de Rp.5000.Setelah estacionamos a moto, quando indo para casa são também ainda está sendo cobrada para estacionamento por outros novamente por Preços Rp.2000.Mantap!**\n ![image](https://img.esteem.ws/qt2027f9fh.jpg)\nFoto de Idulfitri no ano passado (1438 H)\nHoje como no ano passado, voltamos para a praia de areia preta é atrações Gosong Telaga.Pantai nas proximidades que pode ir de uma grande residência da família no Monte Lagan.Berencana com partida às 07h00 e esticar até meia hora, finalmente chegamos em cerca de 8:00 .A praia ainda é tranquila, mas aloja vendedores culinárias simples começaram a abrir.\n\nBrother-in-law escolheu uma assinatura para uma pequena família em um canto obscuro do kanan.Tempatnya suficiente, mas infelizmente o lixo, mesmo com todos os esforços que limpam o proprietário cottage, ainda são evidentes desarrumar os desperdiçadores selvagens que vêm a esta praia.\n\nAntes de se sentar para relaxar, nós finalmente tomou a iniciativa de limpar em torno do nosso lugar duduk.Persis como nos anos anteriores, não houve plásticos mudança berarti.Sampah dominar, variando de bolinhos de plástico, embalagens copo de água mineral, garrafas de água mineral, lanches de plástico, até que um palito que tinha fazendo os pés de Faza, nossos mais jovens, doerem.\n\nEu não sei como despertar a consciência pública de pequena setempat.Hal talvez não senti que ele só tentei escrever esta preocupação e cada visita a nossa família Ponds Gosong implementar 'ritual' limpar o lixo em primeiro lugar.\n\nParece patético, a única atração mais visitada durante as férias é a praia Gosong Ponds, mas o lugar é também a mesma área do aterro sanitário em Aceh Singkil.\n\nEm discussões da família, parentes e amigos que pode ser um dos dois ou três deles são muito perto dos segurados, mas declaradamente ainda não é agitada los para criar políticas expressamente para aqueles que tiveram uma mão no agravamento da situação.\n\na limpeza da praia começa\nBasicamente, tomamos seu próprio lixo foi de montagem como as circunstâncias não são revelados pelo acúmulo de lixo criado por individu.Apa prejudicar qualquer pessoa responsável pelos resíduos, respectivamente.\n\n\n\nSangking chateado, eu acho que eu queria pedir um banner para colocar lá com o mesmo selvagem editorial com a conduta do waster sampah.Misalnya bertulskan \"Além de b bi * proibidos de jogar lixo aqui\", mas meu irmão me disse que keterlaluan.Bagaimana parte aqui boicotada por os visitantes. \"pobre mãe do vendedor\", argumentou.\n\nEsperemos que este problema obter imediatamente uma solução concreta, muito ruim se este grande problema ainda escapar a atenção de todos nós.\n\n<hr>\n*No mínimo, os visitantes podem desfrutar da atmosfera da praia sem se machucar ou perturbado pontos turísticos como as praias em redor de Aceh Besar e Banda Aceh*\n# @abiafra",
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