Mosques and Architecture

The mosque is the place of worship of Muslims. Masjid means a place prostration. In addition to places of worship mosques also a Muslim community living center. Activities - celebration activities, discussion, religious studies, lectures and study of the Qur'an are often held in mosques. Even in Islamic history, the mosque helped play a part in social activities until the military.

Viewed from etymology Masjid means a place of worship. The root word of the mosque is sajada which means sajada prostrate or bow. The word mosque itself rooted in Aramaic. The word masgid (msgd) found in an inscription of the 5th century BC. The word masgid (msgd) means "sacred pole" or "place of gods".
The towers, as well as a large dome of the mosque, it was as a prime witness how medieval Islamic period. The mosque has been through a series of years the longest in history until now. Starting from the Crusades to the Gulf War. For more than 1000 years anyway, mosque architecture began to slowly adjust the mosque building with modern architecture.
The first mosque was established when the Prophet Muhammad arrived in Medina, he decided to build a mosque, now known by the name of the Prophet's Mosque, which means the Prophet's Mosque. Prophet's Mosque is situated in the center of the medina. Prophet's Mosque was built in a large field. In the Prophet's Mosque, there is also a pulpit that is often used by the Prophet Muhammad. Masjid Nabawi into the heart of Medina at that time. The mosque is used for political activities, urban planning, determining military strategy, and to have an agreement. In fact, in the area around the mosque is used as a temporary shelter by the poor people. Currently, the Grand Mosque, Masjid Nabawi and Masjid al-Aqsa is the third holiest mosque in the world.
Then outside the mosque was built in the Arabian Peninsula, as the Muslims living outside the Arabian Peninsula. Egypt became the first area occupied by the Muslim Arabs in 640. Since then, the capital of Egypt, Cairo is filled with mosques. Therefore, Cairo dubbed the city of a thousand minarets. Some mosques in Cairo serves as an Islamic school or madrassa even as a hospital. Mosques in Sicily and Spain do not mimic the architectural design of the Visigoths, but mimicked Moorish architecture. Scientists then estimated that the pre-Islamic form of the building was transformed into a form of Islamic architectural style Andalus and Maghreb, as an example of a horseshoe arch in the mosque doors

  Great Mosque Ponorogo
After Islam spread throughout the region and is growing rapidly ponorogo then established a mosque in the west of the city center is the Great Mosque Roxburgh Roxburgh. The mosque is located to the west of the square. Great Mosque stands very sturdy and majestic mosques and functions until now have not changed from the past until now, actually stood there before the mosque is one of the mosques that are still associated with this mosque, the mosque Tegalsari before standing over the Grand Mosque of Ponorogo, but in this book will discuss ponorogo grand mosque. The location of the mosque is right in the center west kotoa together are like in other cities, the mosque has always been in the west the town square, it can be inferred from the similarity of the cities in Indonesia showed that the mosque is located in the west to indicate the direction. Great Mosque Ponorogo always exploited and used as necessary, founder ponorogo grand mosque is the son of the seven Bathoro Katong which used to be the duke in ponorogo around the year 18 .. This mosque is built like the other mosques, the building of this mosque using wooden poles to support a large and sturdy. The first building ponorogo grand mosque has similarities to the mosque tegal sari in Jetis ponorogo also bertinag wood. Ponorogo grand mosque at the center of the Muslim congregation in the area of ​​good ponorogo Friday prayers, the feast, and Eid al-Adha, and the five obligatory prayers. Back in front of the mosque is teradapat a terminal bus stops in the city or town anatar. Once the terminal is considered disturbing presence for worshipers in the mosque ponorogo, eventually terminal evicted and moved 2km east of downtown. And the former is used as a parking station for pilgrims ponorogo grand mosque. Thus, proving that Islam entered ponorogo

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Robustness of the Temple Cetho Religious Communities in the Middle Diversity in Karanganyar

Abstract: The temple is located in the district Cetho Karanganyar, Java Tenggah. This temple is a prehistoric relic temple, Hindus, and even today the temple is still in use as a place for the Hindu Religious ritual, whether that is around temples or people from outside the area who just want to enjoy and feel the beauty that exists around the temple. 

Preliminary The temple is a place of worship of Hindus. Hindu religion is one religion in Indonesia. Indonesia is a plural society the state so natural that many religions that can be encountered here. The arrival of Hindu religion to the archipelago and gave India its influence when it comes to the archipelago nation and spread its influence into the aquatic area around the 4th century. This allegation was strengthened by the temukannya 7 yupa fruit in the form of inscriptions. The inscription reads letters Pallawa and Sanskrit language (Soekmono; 1973: 35). 7 pieces of this inscription is the monument that is used for sacrificial ceremonies. Of ceremonies that can be undertaken at the conclusion that in the Kutai pull any real hindu influence. Then the influence of Hindu religion spread throughout the archipelago, and that gets the most influence is the area of ​​Java. Relics of ancient historic sites, especially in the kingdoms of the Hindu character of many scattered throughout the archipelago. But in Java Tenggah is where we meet most temples are Hindu or Buddhist-style. Temples Buddhist heritage hindu kingdom is still awake and still preserved as a tourist tujan and also as a religious ritual for Hindu and Buddhist faiths. In its development the temples this one started buying into the damaged and some are affected by natural disasters like earthquake in Yogyakarta to knock down the order of the temples there.

The location of the Temple Cetho Cetho temple is situated at an altitude of 1470 m above sea level. This temple was built on sloping land next to the slope of 150 o .. Cetho temple is oriented towards the east building. Cetho temple-shaped building terraces, totaling thirteen terrace and patio-terrace arrangement of an array of our porch. Until now, the temple complex is used by locals as a Hindu shrine and popular as a hermitage for the original religion of Java or Javanese (Saringedyati, 2008: 20). Location is the location of the temple is at the foot Cetho Lawu. the administrative area is located on the border between Karanganyar district which is the province of Central Java with Magetan, East Java Province. While the summit itself Lawu measured from Greenwich is located on 111 090 and 70 390.2. Lawu peak can be climbed via passage through, among others who entered the temple Cetho kecamtan Jenawi located on the western path, or road through the district Cemoro sewu Tawangmangu on the south track. Another trajectory through the District Ngrambi Ngawi, and Sarangan Magetan. Cetho temple is located at almost the top of the mountain Lawu. Lawu today is one of the famous mountain as a place that is used for meditation for most of the cult followers. Cetho temple is located enshrinement area located at higher elevations. The surrounding of the temple there are pohoh Cetho fir trees and tea plants owned by local people. Access to the temple Cetho was a little hard, sharp twisty winding roads. Background On Candi Bangunya Cetho Background on the rise and the core of this temple is a place for religious rituals, especially followers of Hindu religion. Temple Cetho (Javanese spelling: cethå) is a Hindu temple-style relics of the end of the 15th century Majapahit. Ceto temple built by King UB in 1451. The first scientific report of him was made by Van de Vlies in 1842. A.J. Bernet Kempers also do some research about it. Excavation for the purpose of reconstruction was first performed in 1928 by the Archaeological Department of the Dutch East Indies. Under the circumstances when the ruins began to study, this temple has not aged that much with Sukuh. Location of the temple is located in the hamlet of Ceto, Gumeng Village, District Jenawi, Karanganyar district, at an altitude of 1400m above sea level (http://id.wikipedia.org/wiki/Candi_Ceto). The background is another reason why the temple was built above the height Cetho namely the mountain Lawu. The concept of god because they Mountains (Parwatarajadewa) Sources of Hindu India illustrates that the universe consists of a circular continent, called Jambudwipa, which is home to humans and many other animals. Jambudwipa is surrounded by seven oceans and seven series of mountains interspersed intermittently. Circle of the universe is centered on Mount Mahameru (Meru), the cosmic mountain diedari by the sun, moon, and stars. At the peak of Mount Mahameru lies the abode of the gods. While in the eighth Mount Mahameru guarded by the gods Asta-dikpalaka. According to Buddhism was a picture of the universe almost identical to the description of the cosmos in Hinduism. Mount Mahameru the center of the universe. The difference is outside the chain of mountains and the ocean there are seven in all four directions of the winds there are four continents. Located on the southern continent is Jambudwipa, human habitation and various other animals. While the three other continents live in a variety of magical creatures. The universe is also surrounded by a horizon line. Located on the slopes of Mount Mahameru lowest heaven, the fourth king of the residence as a guardian of the world (Geldern 1982: 4-5). At the time of ancient Java, there is a picture of the universe in a literary work and Brahmandapurana Bhismaparwa (10th century AD). Basically the picture of the cosmos in the literature is not much different from the source of Hindu India. World in the literature are described based on the Jambu-Dwipa. Jambudwipa Lawanasagara and surrounded by towering in the middle Mount Mahameru as the central point of the universe. In the north-south axis there are six other large mountain, which is Nilawarsa, Swetagiri, and Srngawan the north; and Nisadha, Hemakuta, and Hima in the south. In between there are seven mountain areas of residence. East-west axis of a row after the mountain there Gandhamadana, Ketuman, and Tasik Kulwan the west; and mountain Malyawan, Bhadraswa, then Purwasagara (Gonda 1932: 129-39; 1936: 1) Candi Ceto is divided into several courts. From court to court the next one to be separated by several steps. The higher the court the more sacred place. In the first courtyard, some people perform religious ceremonies. On the third terrace there is a stone structure that forms a giant turtle that is said as a symbol of Majapahit. In front of the head of a turtle are symbols phallus (male genitalia) along the 2 meter equipped with a decorative piercing (piercing) of type ampallang. Turtles are the symbol of the creation of the universe while the penis is a symbol of human creation. darii suryasengkala Saka dates to 1373, or 1451 BC (photo 2), (Http://napak-tilas-sejarah-di-candi-cetho.html). Environmental harmony Cetho What Have The Temple Religious Diversity
 Candi Ceto is a relic of Hindu civilization to the 14th century Majapahit empire end. This temple has the same function as the other temples as places of worship and meditation. If Entering the second ladder after the gate, encountered a statue of Ki Ageng Krincingwesi (an ancestor figure Ceto), which remains a place of meditation for people who were Hindus Karanganyar to this day. Cetho temple is located around housing residents was predominantly Hindu religion and local beliefs such as Javanese. But at the bottom of the temple Cetho predominantly Muslim. But living in harmony despite their different beliefs. They can coexist with each other even melengkapai one another. Looks like a sense of empathy in the community there has been firmly entrenched. Not emerge until the views of fascism which is completely can lead to conflict among religious. Integration can be seen from the award and an empathy for the statues - statues that surround the temple. You see statues - statues in this Cetho enshrinement for the people who lay very fulgar. The majority of the existing statue is the embodiment of the linga yoni. Lots of replica or statues shaped vagina pallus and everywhere.
If only the people inside are not embedded mukin empathy and fandalisme destruction will occur, because the assumption that these statues he considered vulgar. But in fact behind the making of these statues have meanings that are stored. As a symbol of the vagina pallus and symbolizes fertility and strength.

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Jasmine Gandung punden

Punden Gadung punden Jasmine is one that has been retained by the community of Batu, especially the people residing in the village of Batu Banyuning. The building shows the characteristics of Hindu buildings.

Punden located in the city streets Banyuning This stone is one of the bercorakan punden Hindu religion. It can be seen from the form of a mnyerupai punden form a patterned temples Hindu. Punden Gadung Melati is a burial site that was allegedly mbah Gadung still had a relationship with former Majapahit empire. According to village elders Banyuning pack Gimo, mbah Gangung an envoy of the Majapahit to build a village that is used as a resort village. The village is named Banyuning have the meanings Banyu = water and jaundice / nodes (in the Java language) = clear. There are sources that used to be a place to meditate is now called by the name ngesong. 

Before the arrival of Islam Banyuning majority of Hindu religion, it can be found with the remains of Hindu religious parents, but now many are living a few kilometers from the village Bayuning, yaoiu Junggo village. Hindu religion is pemujuaan Soekmono hundu by statues of the gods into a specially style of popular religious nature that arise after the Religious Buda, and is usually called the Hindu religion.
Masryarakat about punden now largely patterned Islamic religion and the existence of this Budget Gandung punden mbah relatively dipertahanselamatan deskan sustainability. This is evident from the punden hygiene. As in Figure 1. Although the majority Muslim community, they see themselves not to forget the existence of this punden, with the holding of the village of salvation that was held once a year and every Friday night legi jaranan art held in this place.

Respect for people's existence is still high punden and still show the influence of Hindu culture. With the growing period did not affect public confidence in the existence punden sometimes mystical and religious.

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TEMPLE HINDU SADON patterned in Magetan

LOCATION OF TEMPLEThe temple is located in the hamlet Sadon Sadon, Cepoko Village, District Panekan, Magetan, East Java Province, which is next to the highway-Panekan Magetan. although the name of the temple is a temple Sadon, which is the name of the village is located, but the local people call it by name Reog Temple, as the ruins of the temple there Sadon Kalamakara, Kala giant statue that looked like a tiger's head on dhadhakmerak. Dhadhakmerak which is decorated with a tiger's head mask bulumerak arrangement around it. This mask is the character attributes in the arts reog Singabarong. Dhadak peacock mask the overall weight of 30-40 kg is usually worn by the dancers Singabarong. This temple is a relic of King Airlangga, but it was unknown exactly when and for what the temple is rebuilt.
TEMPLE EVENTIn 1966, the stones of the temple was destroyed by a group of people who are not responsible. In 1969, spearheaded as the Head of Development Sutaryono Magetan culture, held the realignment of the stones Sadon temple ruins. Among the ruins of the historical relics there Kalamakara statues, dragon statues, stone animal picture, former pedestals, yoni, and which is the corner stone of the temple. In addition, the area also has three inscribed stones. According Sarnu of History and Archaeology Service Magetan, writing in the three stone rings PA PA-A-KA-LA, SA DA KRA PA and BA-MA DA SA PA SRI-DA-BA-HA-LA. Of his writings or square-shaped beam, it is estimated that the inscribed stone came from the same period the inscriptions found in the hamlet Pledokan, Kediri, East Java.Then to the east of the temple complex Sadon, exactly in front of the village cemetery, there is a small temple called the Temple of RecA cow (cow statue), very small size of this temple. The temple is a Hindu temple was discovered in 1971 by Sudiro, the local population. When found, the temple is covered with bamboo groves. The temple consists of five RecA cow statue, which is stable RecA, RecA feed (cattle feeders), RecA Omben (drinking cow), RecA Capil (cowboy hat statue) and RecA forked (milestone tether strap where the cow). These five statues are believed to be the embodiment of herding cattle and equipment owned or Maesadanu Dadhung Awuk, shepherd figures in local legend.Heritage statues in DESA CEPOKO 

•  In Mulyo hamlet northwest direction approximately 300m from the temple there are two relics sadon, while the band name, considering the place looks like a tub of water and no shower. While people interpret it decided where Brahmins give the holy water in religious ceremonies. 
• northeast direction from the main temple there are also approximately 500m heritage stone that looks like the village Mulyo so the same function.
• Next to approximately 800 m southeast of the temple sadon stone relics found again as above.
• At a distance of approximately 100m from the temple of stone relics sadon again found his form and shape of the house cow. 
• In the hamlet senok approximately 600m from the temple sadon or approximately 100m from the road-Magetan panekan penginggalan was also found, but this is a statue of a daughter who seems fine healthy, wise and graceful. This statue is very high artistic value, described a daughter who was sitting quietly, his hand holding a lotus and another pertolo / pitcher, who interpreted containing the water of life. This statue is called putrid or statue goddess statues (the goddess of life).

THE STORY OF THE COMMUNITY and FAITHpublic confidence that the temple sadon / Reyog temple attended by the spirits that guard named Dadung Kawuk a puppet as a shepherd in the story of the buffalo demon maeso danu. Because the name of the temple / statue Reyog, while Reyog it is the name of the folk arts of all forms of art around (reyog-tandak/ledek/waranggono) in order to be successful and get a windfall should first play at the temples Reyog or in the Java language Gladden there (Reyog temple), otherwise it would meet with misfortune or bad luck. Except that if they want to get the fortune / success of his work is in (on time) might not work sedaoat Reyog back to the temple. Believe / not is up to yourself but in general the rural hamlet sadon cepoko not want to look for both outward and inward riskNAME OF TRUST BY THE TEMPLE SADONAccording to the cultural, Sadon name comes from the word meaning asad Sad or not, Don was taken from the word ti ¬ padudon or not there is contention. Others have argued that Sadon name comes from the word 'Sadu'. Get an extra 'an'. Be ¬ ga Sehing Saduan. Sadu saduan means means peaceful and tranquil pat ¬ tem. End of its popular Saduan ¬ Sadon words that mean the place is serene. Starting from it, dae ¬ rah was once a safe and secure place. So ¬ da ancestors chose this place as the upstream tem to build a pat ¬ ¬ ¬ ah bu temple. The reason, building a temple requires physical and mental concentration that is full of Sang Hyang Widhi. And inspiration is not going to happen ¬ ca ¬ pies if the situation is calm.

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"Buddha AKSHOBHYA" Relics of the Hindu Budha CENTURY II M

Archipelago at the beginning of AD era is famous for its trade and seafaring. Ni This is because Indonesia is geographically strategic country. The location of the archipelago is on the world trade traffic, so the archipelago visited by many traders from foreign countries. In addition to receiving an impact in the field of per trade, the archipelago also received the influence of religion and culture. The merchants were settled for some time in the archipelago as it waits for the monsoon, which brings them back to his

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temple clown (Candi Badut)

 The temple is located in the Clowns Tidar, the city of Malang. Can be reached by public transport Tidar majors. The temple is expected to more than 1400 years old and is a relic believed to Gajayana King, ruler of the kingdom Kanjuruhan as embodied in the inscription of AD 760 Dinoyo years. Clown said here comes from the Sanskrit word "Bha-dyut" which means highlight Highlight Agastya or Canopus star. It was seen on the main room of the temple which contains a pair of statues is not real in the form of Shiva and Parvati phallus and yoni. On the outer walls there are niches containing statues and Nadiswara Mahakal. In the north there is a statue of Durga niches Mahesasuramardhini. Eastern niches are statues of Ganesha. And adjacent to the South there is a statue of Shiva Agastya as Grand Master. But among all the statues were only statues of Durga Mahesasuramardhini were left.
The temple was discovered in 1921 in which the shape at the time it was just a mound of rocks, rubble and soil. The first to proclaim the existence of the Temple Clown is Maureen Brecher, a controller of the Dutch who worked in Malang. Clown temple was rebuilt in 1925-1927 under the supervision of B. De Haan of the Netherlands East Indies Bureau of Antiquities. From the results of excavations made at the time it is known that the temple has collapsed completely, except for the legs which can still be seen in that order. The temple is one of the clowns in the Hindu heritage budha.candi this as evidence of the triumph of the Kingdom of masanya.selain Kanjuruhan on the other it is a relic of evidence Songgoriti temple located in the town of Batu. although the buildings are no longer intact. There are specific signs that indicate that this temple is one of the oldest temples in Java with a decorative ornament in the form of the temple when the makara Clown at the gate. His style is similar to temples in Central Java, decoration when not using the lower jaw, as commonly found in different temples in East Java. Kinnaras decoration and Kinnari the temple stairs, in the form of a human head ornament bodied birds. Flower decoration on the walls of the temple is similar to temples and temple Kalasan Sewu in Central Java. There is no relief or other decorations on the walls of the temple which tells the story of the temple Clown.

Judging from the style of the temple there is a common style of building temples in Java, especially with complex Temgah Dieng.Satu temple, the temple master bedroom and the front associated with the length of the enclosed porch. Two, spacious master bedroom-sized wall and 3.67m 3:53 (temple in East Java has a smaller size). Three, there is a symmetrical arrangement of the temple plan in accordance with the temple in Central Java. Four, the composition of the base of the temple Clown simple shape and height. In the eighth century there was a kingdom called Kanjuruhan whose center around Malang and stand alone. Wise king named Devasimha who had a son named Gajayana. Gajayana had a daughter named Uttijana. Gajayana king made a temple for the Maharsi (Agatsya) are respected and adored in the form of a statue that was placed in a temple (the temple may Clown now). One thing that diakai to connect the temple with the Clown is a Clown Kanjuruhan kingdom. According to the inscription Dinoyo, King Gajayana also named Liswa in Sanskrit means a clown (Privileges pelawak_. Dinoyo inscriptions written in Sanskrit or Old Javanese, not anymore Pallawa letters and numbers arranged in the form Condra year Sangkala which reads: Nayana Vasurasa = 628 saka = 760M . inscription was the biggest role in the history of the source of a great empire that ever existed in Kanjuruhan Nalang Clown besides temples, temples Besuki (only a base and a Agtsya statue, located near the temple Clown), and the discovery of the local statues.

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Candi Gunung Gangsir

Temple Mount digger is a temple located in Temple Kebon Hamlet, Village of Mount digger, District Beji, Pasuruan regency, East Java. But not many people know about the existence of this temple. Because of this temple was never a field trip attractions and objects. Moreover, until recently, the temple was still in the process of restoration due to damage suffered. Temple Mount from the digger had improved from 2004 to the present. For the neglect of the restoration of this temple is the lack of rocks that can be used to restore the temple. In addition, to restore the temple reliefs, encountered many difficulties when it was discovered because of this temple is not in its entirety. Is estimated that the temple was built during the reign of Airlangga (http://indopedia.gunadarma.ac.id/content/125/3176/id/candi-gununggangsir.html accessed on October 8, 2011 at 11:40 pm)
According to the tomb guard, Mr. Edy Susanto, this temple was built not as a place pendharmaan king, but to honor a figure in the mythology of the local villagers who named Nyai Sri Gati or Mbok Rondo Dermo. In the past, present around the village called Village of Mount digger, the community life of wandering (nomadic) and similar eating grass. However, then the situation becomes precarious because food supplies were running low. Until there came a man named Nyai Sri Gati. He intends to help local people by getting them to pray to Sang Hyang Widhi to ask for help. Finally, relief came through a bunch of bird dropping grains near them. By Nyai Sri Gati, rice is planted. Several months later, the rice can be harvested. Seeing his success, Nyai Sri Gati was then taught to the public on how to plant and cultivate rice to be used as food. The story tells Sri Gati Nyai grains can be eaten, while the skin is turned into a gem that makes it rich.
Jika ditilik dari cerita yang dipaparkan oleh juru kunci, tujuan pembangunan candi dikarenakan berkembangnya pertanian di kawasan Desa Gunung Gangsir terdukung oleh adanya areal pertanian luas yang letaknya tidak jauh dari candi ini. Hanya berjarak sekitar 100 meter dari candi.
Candi Gunung Gangsir merupakan candi yang terbuat dari batu bata berukir dan memiliki 4 lantai atau 4 tingkatan. 2 lantai dasarnya merupakan tubuh dan atap candi yang sebenarnya. Denahnya berbentuk segi empat, sesuai dengan kriteria bangunan candi yang terdapat dalam kitab Silpasastra. Lantai dasarnya yang berbentuk segi empat memiliki sebuah tonjolan pada sisi timurnya, berlawanan dengan arah keletakan tanga. Tubuh dan atap candi juga memiliki bentuk dasar segi empat dan di keempat bagian sisi dinding tubuh candi juga memiliki bidang tonjolan yang rapi. Seperti candi-candi pada umumnya, Candi Gunung Gangsir pun memiliki relief-relief cerita. Hanya saja saat ini, candi kecil ini tidak lagi utuh sebab pada masa pendudukan Jepang, batu-batuan candi sering diambil (http://id.wikipedia.org/wiki/Candi_Gunung_Gangsir diakses tanggal 08 Oktober 2011 pukul 11.43 WIB).
Respon Masyarakat Setempat Terhadap Candi Gunung Gangsir
Masyarakat yang hidup di daerah sekitar Candi Gunung Gangsir yaitu di dukuh Kebon Candi dan Dermo adalah masyarakat yang mayoritas muslim. Namun mereka cukup menghargai dan welcome terhadap keberadaan candi yang notabene merupakan warisan agama Hindu ini. Terbukti dengan adanya usaha swadaya masyarakat dalam merawat Candi Gunung Gangsir dan halaman di sekitarnya. Candi ini diperlakukan selaknya barang peninggalan purbakala yang patut dijaga dan dilestarikan. Tidak ada sikap berlebihan terhadap candi ini seperti pemujaan, pengeramatan, dsb.
Sebagian besar masyarakatnya bangga atas adanya Candi Gunung Gangsir di desa mereka. Sebab tak semua desa punya aset cagar budaya masa lampau berwujud candi. Namun sayangnya, mereka tidak menerapkan sistem zoning terhadap candi ini dan kawasannya. Sehingga mereka tidak mengosongkan candi dan lingkungannya dalam radius tertentu. Candi yang dilindungi hanya sebatas bangunan fisik candi dan pekarangan seluas 200 m2 sedangkan sekelilingnya adalah pemukiman warga yang berdekatan, sehingga sampai saat ini pun belum bisa diketahui apakah tidak ada peninggalan-peninggalan lain yang bersangkutan dengan candi ini.
Daftar Pustaka
http://id.wikipedia.org/wiki/Candi_Gunung_Gangsir diakses tanggal 08 Oktober 2011 pukul 11.43 WIB.
http://indopedia.gunadarma.ac.id/content/125/3176/id/candi-gununggangsir.html diakses tanggal 08 Oktober 2011 pukul 11.40 WIB.
sebagian besar sumber adalah hasil wawancara dengan juru kunci pada April 2008.

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Kawasan Candi Gambar Wetan sebagai Aset Kepurbakalaan Jaman Hindu Budha Kabupaten Blitar

Abstract:
Gambar Wetan Temple is one of the Majapahit State Temple, this temple have health resort function for King Hayam Wuruk and ancestors soul altar. Gambar Wetan Temple have interesting environment for tourist to visit sub-province of Blitar because this temple’s environment still natural and most of the people do not know where the place of the temple.
Jawa Timur memiliki banyak aset pariwisata mulai dari wisata bahari, wisata ziarah, wisata kota tua, sampai wisata kepurbakalaan. Hal ini merupakan kekayaan tersendiri bagi masyarakat maupun pemerintah daerah yang sangat menguntungkan dari segi ekonomi maupun budaya. Potensi daerah- daerah di Jawa Timur ini perlu dikembangan baik dalam pemeliharaan, perlindungan maupun pengenalannya kepada masyarakat lokal maupun Internasional, karena jika hal ini dapat dilakukan dengan baik maka akan menarik wisatawan domestik maupun Asing untuk mengunjungi pariwisata yang ada di Provinsi Jawa Timur.
Blitar salah satu contoh daerah di Jawa Timur yang memiliki Ikon pariwisata kepurbakalaan berupa candi khususnya peninggalan kerajaan Majapahit yang tersebar diseluruh wilayah kota maupun kabupaten Blitar. Namun dalam pengembangan aset pariwisata, pemerintah banyak menemui kendala, baik dari dalam maupun dari luar seperti tenaga pemelihara dan juga pendanaan pemeliharaan Objek wisata terutama candi. Karena sampai sekarang pemerintah khususnya pemerintah Kabupaten belum bisa memperhatikan secara menyeluruh dari potensi yang dimiliki oleh masing- masing kawasan candi- candi di Blitar. Bahkan akses pengenalan dan informasi mengenai Benda Cagar Budaya (BCB) di Blitar sangat sulit untuk diakses baik oleh masyarakat sendiri maupun wisatawan dari luar daerah.
Oleh karena itu sangat dibutuhkan kerjasama yang baik antara masyarakat dan pemerintah dalam upaya pengembangan potensi wisata serta pemeliharaannya. Selain itu pengenalan terhadap masyarakat terutama generasi muda perlu ditingkatkan karena nilai lebih dari wisata kepurbakalaan selain nilai wisata juga memiliki nilai pendidikan atau pembelajaran bagi siswa yang sangat menunjang proses belajar dan pengenalan lebih dini terhadap peninggalan-peninggalan bersejarah dan nilai budaya yang terkandung didalamnya.
Uraian di atas membuat kami tertarik untuk melihat seperti apa potensi yang dimiliki kawasan Candi Gambar Wetan sehingga dapat dijadikan aset pariwisata kabupaten Blitar serta Apa sajakah faktor yang menghambat dalam pengembangan Candi Gambar Wetan dan Bagaimana cara pengembangan yang dapat dilakukan untuk mengoptimalkan potensi yang dimiliki oleh kawasan Candi Gambar Wetan. Dalam penulisan ini kami mengungkapkan makna dibalik fenomena yang ada dengan deskripsi tebal (thick description)
Peninggalan-peninggalan Arsitektur Bercorak Hindu
Bentuk peninggalan arsitektur bercorak Hindu adalah candi, arca, keraton, gapura, petirtaan dan pertapaan.
(1) Candi, Kata Candi berasal dari kata Candikagrha yang bermakna rumah candika. Candika merupakan salah satu nama dari Dewi Durga atau Dewi Kematian sehingga kata candi digunakan untuk menyebut bangunan suci Hindu yang berhubungan dengan kematian para raja atau tokoh- tokoh terkemuka. Karena memiliki fungsi sebagai tempet penyimpanan atau penanaman abu jenazah serang raja. Candi sebagai bangunan terdiri atas 3 bagian yaitu kaki, tubuh dan atap.
(2) Arca adalah patung yang terutama dibuat dari batu yang dipahat menyerupai bentuk manusia atau binatang. Fungsi Arca sebagai media untuk menjalankan semedi, sebagai berhiasan bangunan atau sebagai patung kuburan yang ditempatkan pada bilik.
(3) Petirtaan merupakan tempat pemandian suci yang sering digunakan oleh kalangan istana kerajaan misalnya petirtaan di Jolotondo dan Tirtha Empul di Bali.
(4) Gapura merupakan bangunan yang berupa pinti gerbang ada yang beratap serta berdaun pintu dan ada yang menyerupai candi yang terbelah dua. Misalnya Gapuura di belahan, Wringin Lawang di Trowulan
(5) Pertapaan merupakan bangunan yang diceukkan pada suatu gua batu dan difungsikan sebagai tempat tinggal para pertapa. Misalnya gua Selomangleng yang terletak di Kediri dan goa gajah di Bedulu, Bali.
(6) Keraton merupakan rumah tempat tinggal ratu atau raja misalnya keratn kuno Majapahit yang terletak didaerah Trowulan Mojokerto.
Candi sebagai Ikon Pariwisata Kota Blitar
Blitar salah satu daerah di Jawa Timur yang memiliki kekayaan wisata kepurbakalaan terbanyak yaitu candi peninggalan kerajaan Majapahit yang tersebar lebih dari 25 Kawasan di kota maupun kabupaten Blitar. Antara lain Candi Bacem (Sutojayan, Blitar),Candi Boro (Sanan Kulon, Blitar),Candi Kalicilik (Ponggok, Blitar),Candi Kotes (Gandusari, Blitar),Candi Wringin Branjang (Gandusari, Blitar,)Candi Sawentar (Kanigoro, Garum, Blitar),Candi Sumbernanas (Ponggok, Blitar),Candi Sumberjati atau Candi Simping (Suruhwadang, Blitar), Kompleks Percandian Penataran (Nglegok, Blitar), Candi Penataran (Nglegok, Blitar),Candi Gambar Wetan (Nglegok, Blitar),Candi Plumbangan (Doko, Blitar Candi Tepas (Kasembon, Blitar). Oleh karena itu Candi sebagai Ikon Pariwisata kota Blitar selain Kota Bung Karno.
Arsip Tentang Candi Gambar versi Dinas Pariwisata Kab. Blitar
Candi Gambar Wetan adalah sebuah candi yang terletak di kabupaten Blitar, Jawa Timur. Candi Gambar Wetan terletak 7 km ke arah utara Candi Panataran, sedangkan Panataran terletak 12 km utara Kota Blitar. Tidak ada kendaraan umum yang secara khusus bisa mengangkut wisatawan langsung ke Candi Gambar Wetan tetapi dapat dengan menumpang truk pasir ke arah penambangan pasir atau disebut juga dengan "laharan" di sebelah selatan perkebunan Candi Sewu.Sebagian dari keseluruhan tanah di sekitar candi ini tanah berpasir karena candi ini terletak di sebelah sebelah selatan Gunung Kelud dan menjadi aliran lahar Gunung Kelud.
Candi ini dapat ditempuh dengan menumpang truk pasir ke arah utara 7 km dan baru berjalan kaki ke arah candi dengan melewati wilayah perkebunan tebu  (dahulu perkebunan kopi pada zaman belanda).Candi ini tidaklah utuh (dapat dilihat dalam gambar disamping) Hanya tinggal batur candi yang masih utuh dengan sebagian relief yang masih tersisa. Bagian lain dari komponen areal ini adalah 2 buah dwarapala yang menjaga di pinggir tangga masuk candi ini. Candi berada diatas puncak bukit dengan melalui tangga yang dibuat dengan dwarapala yang menjagany). Berdasarkan berbagai gaya yang ditemui dari sisa hiasannya, candi ini diperkirakan dibangun pada masa kerajaan Majapahit.hal ini dapat dilihat dari model arsitektur candi pada puncaknya terdapat bentuk ratna, seperti candi selogriyo, candi prambanan, candi sambisari - relief cerita di dingding candi misal di candi prambanan yaitu ramayana dan krisnayana - terdapat arca dewi trimurti (brahma, siwa, wisnu), durgamahisasuramardini, agastya, ganesha (baik dalam bilik candi maupun relung dinding candi).
Selain itu  candi ini juga letaknya juga tak jauh dari kompleks candi penataran yang merupakan lambang dari ketatanegaraan majapahit yang teratur secara rapi. Jadi secara keseluruhan dapat disimpulkan bahwa candi gambar wetan ini merupakan hasil dari peninggalan kerajaan hindu majapahit yang dibangun berdekatan dengan kompleks candi penataran. (Narasumber Bapak Basuki)
Arti penting Pariwisata bagi Kabupaten Blitar
•    Menarik investor
•    Menambah pendapatan daerah di sektor pariwisata
•    Memperluas lapangan kerja melalui peran investor
•    Mengembankan potensi kepariwisataan
•    Menarik wisatawan
•    Mencari predikat sebagai kota wisata
Hambatan Pemerintah Kabupaten Blitar
Hambatan pemerintah kabupaten Blitar tentang pengelolaan sektor pariwisata serta pengembangannya
•    Kurangnya anggaran daerah untuk sektor  pariwisata
•    Kurangnya kesadaran pengunjung atas partisipasi pengelolaan lokasi wisata (coret-coret candi, perusakan infrastruktur tempat wisata dll.)
•    Kurang adanya SDM yang ahli di bidang kepariwisataan sejarah ( kurangnya tenaga tour guider)
•    Kurangnya Tenaga kerja yang ditugaskan untuk mengurusi sektor kepariwisataan)
•    Obyek wisata tergolong cenderung tak menarik lagi (pengunjung mulai bosan)
•    minimnya fasilitas yang menunjang kegiatan kepariwisataan
•    minimnya pengetahuan investor, sehingga jarang ada investor yang ingin berinvestasi
Potensi Dari Kawasan Candi Gambar
a. Nilai Wisata/ Ekonomis
Ditinjau dari letak Candi Gambar wetan sangat strategis karena saling berdekatan dengan lokasi tempat wisata lain seperti Candi Penataran dan Wisata gunung Kelud, hal ini merupakan potensi yang sangat baik jika dikembangkan dan akan menarik wisatawan untuk mengunjungi beberapa tempat pariwisata secara berurutan.
b. Nilai Sosial dan Budaya
Masyarakat didaerah ini masih mengenal kepercayaan mistis yang terdapat di kawasan Candi Gambar Wetan sehingga pada Jumat Legi masyarakat sekitar selalu melakukan upacara adapt yang disebut jug dengan istilah nyadran dan selametan dipimpin oleh tokoh adapt dengan balutan tradisi kejawen hal ini akan menjadi daya tarik tersendiri bagi wisatawan yang ingin melihat prosese acara adat tersebut
c.  Nilai Kealamian/ Naturalis
Kawasan Candi Gambar masih sangat asri karena masih belum banyak terjamah oleh manusia kawasannya juga terletak diatas bukit memiliki udara yang sejuk dan tidak akan ditemui pada wisata candi di kabupaten blitar lainnya. Ini juga merupakan nilai tambah karena wisatawan dapat menikmati sensasi alam yang masih alami.
d.  Nilai Pendidikan/ pembelajaran
Candi Gambar Wetan merupakan salah satu peninggalan Kerajaan Majapahit dari anpan dari Candi Penataran sehingga memiliki nilai sejarah yang sangat tinggi. Jadi dapat dijadikan tujuab isata pendidikan bagi siswa yang ingin lebih mengenal sejarah dan benda Cagar Budaya.
Candi Gambar Wetan
Candi Gambar Wetan berlokasi di Dusun Gambar desa Sumber Asri Kecamatan Ngelegok Kabupaten Blitar. Jarak dari kota Blitar menuju Candi gambar ± 20 km. Letak Candi ini cukup syrategis ditinjau dari lokasi pariwisata lain yaitu ± 7 Km dari candi Penataran dan ± 13 Km dari wisata Gunung Kelud, candi Gambar wetan ini berangka tahun 1260 saka. Hal tersebut diketahui dari pahatan pada kaki salah satu arca Dwarapala. Candi ini merupakan peninggalan gari kerajaan Majapahit dan sering digunakan sebagai tempat peristirahatan sementara Hayam Wuruk dalam perjalanannya menuju Candi Utama yaitu Candi Penataran. Sehingga Candi Gambar Wetan dapat dikatakan sebagai “ampean” dari Candi Penataran. Sebelumnya Candi ini bernama Candi Bodo namun seiring berjalannya waktu namanyanya pun diganti menjadi Candi Gambar Wetan. Hal ini didasarkan lokasi yang terletak di Dusun Gambar dan berada disebelah timur, sehingga sampai saat ini masyarakat sekitar menyebut Candi Gambar Wetan.
Candi Gambar Wetan terdiri dari dua pintu gerbang yang masing- masing dijaga oleh Dwarapala yang menghubungkan halaman depan ke Balai Kambang (Candi Induk). Pada pintu pertama dijaga oleh 2 Arca Dwarapala yang disebut Mbah Bodo dan Mbah Dewo, Bodo disini berasal dari kata Budha sedangkan Dewo berasal dari kata Dewa letak kedua arca Dwarapala tersebut saling berdampingan namun karena disebelah selatan kawasan candi sangat curam maka suatu ketika Arca Dewa terguling ke selatan dan berpindah kurang lebih 100 meter kearah selatan sehinnga menyebabkan Arca yang awalnya menghadap ke barat menjadi ke Utara.dan pada pintu kedua juga  dijaga oleh dwarapala namun Arca di Utara masih terpendam, Setelah melewati pintu kedua kita langsung dapat melihat Balai Kambang ( Candi Induk) yaitu tempat peristirahatan Hayam Wuruk sebelum melakukan perjalan ke Candi utama yaitu Candi Penataran.
Faktor Penghambat Pengembangan Candi Gambar Wetan
Akses jalan yang masih kurang baik (dapat dilihat pada gambar di bawah ini) karena sepanjang 3.5 Km wisatawan harus dihadapkan oleh jalan berpasir dan sempit sehingga menyulitkan para pengunjung untuk sampai ke tempat wisata dengan cepat. Ditambah lagi tidak tersedia angkutan umum menuju kawasan Candi.
Selain itu kurang tanggapnya pemerintah setempat terhadap pengadaan fasilitas dan pemeliharaan kawasan merupakan faktor paling utama yang penghambat pengembangan dari potensi candi, karena selama ini petugas dan biaya peliharaan ditanggung oleh Dinas Kepurbakalaan Trowulan, Mojokerto. Jadi dana yang tersediapun sangat minim untuk memenuhi semua kebutuhan pemeliharaan candi.
Kurang berpartisipasinya masyarakat dalam pemeliharaan serta pelestarian peninggalan nenek moyang yang sebenarnya patut untuk dihargai dan dikembangan untuk memenuhi kebutuhan infomasi untuk generasi yang akan datang.
Cara Pengembangan  Potensi Kawasan Candi Gambar Wetan
•    Mensosialisasikan kepada masyarakat mengenai potensi dan keberadaan dari lokasi- lokasi wisata di Kabupaten Blitar
•    Melakukan pelatihan terhadap petugas- petugas/ guide untuk mencetak  informan yang handal sehinngga diharapkan dapat mempromosikan pariwisata kepada wisatawan
•    Mengefektifkan kinerja dari duta pariwisata Kabupaten Blitar (Gus Jeng Blitar) dalam mempromosikan khususnya pariwisata yang masih belum dikenal masyarakat luas.
•    Melakukan promosi untuk mencari investor agar pengembangan segera untuk diimplementasikan baik di media cetak, elektronik dan internet
•    Melakukan evaluasi dan membuat program kerja serta peninjauan langsung, agar pemerintah mendapat informasi keluhan dari petugas dalam mengembangkan wisata tersebut.
•    Masyarakat harus lebih peduli dengan potensi daerah masing-masing dengan mengutamakan pengetahuan pariwisata daerah sendiri sebelum mengenal kebudayaan/ wisata dari daerah lain.
•    Melakukan pemugaran terhadap Candi Gambar Wetan karena diperkirakan masih banyak kompleks candi yang tertimbun dibawah bukit selain itu jika pemugaran bias segera dilaksanakan diperkirakan luas keseluruhan kawasan candi dapat melebihi luas Kompleks Candi Penataran.
Penutup
Aset pariwisata memiliki arti yang penting dalam menunjang pembangunan pada suatu daerah sebab dapat mendatangkan keuntungan yang akan menambah pendapatan daerah, jadi masalah yang menjadi penghambat berkembangnnya suatu tempat wisata merupakan masalah bersama yang harus di cari solusinya.
Daftar Pustaka
Artono. 2008. Candi-candi di Indonesia, (Online) http://id.wikipedia.org/wiki/Candi diakses 15 Desember 2009
Boechari. 1997. Epigrafi Dan Sejarah Indonesia. Majalah Arkeologi I.
Endo, Hardjasoewita, M. 1953. Sejarah Indonesia. Jakarta : Publishing Company Quick.
Jacob, Sumardjo. 1982. Mengenal Candi. Jakarta. Cypress.
Jenar, Mahesa. 2009. Kepurbakalaan Jawa Tenggara, (Online) http:// www .purbakala. jawatengah. go.id/ detail_berita.php? act =view&idku= 19 diakses 17 desember 2009
Kurnia, Anwar, 2003. Kronik Sejarah. Jakarta, Yudhistira.
Notosusanto, Nugroho. 1984. Sejarah Indonesia Jilid II. Jakarta: Departemen Pendidikan dan Kebudayaan.
Muljana, Slamet. 1965. Menudju Puntjak Kemegahan (Sedjarah Keradjaan Madjapahit). Djakarta. Balai Pustaka
Undang- undang RI No 5 Pasal 15  tahun 1992 tentang Pemeliharaan dan Perlindungan Benda- benda Cagar Budaya.

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In Heaven We'll met

Of King `bin 'Umar an-Nakha'iy, he said," In Kufa there was a handsome young man, very industrious and earnest worship. He also included one of his ascetic expert. At one point, he stopped some time in the township of Nukha 'then-accidentally-eye view of a young woman is flawless in their beautiful lovely nan. He was attracted to him and his mind was hovering about it. Apparently, the same experienced by the woman. This young man was then sent a messenger to apply for the woman to her father but her father told her that she had been betrothed to her uncle's son (cousin). This condition makes them so tormented and cut.
Then the woman sent messengers to the youth service experts contains a message, 'It's up to my ear about your love in me and that very temptation is so heavy with coverage for me I feel about you. If you wish, I will visit you or I facilitates the way for you to come to my house. 'Then he said to the delegates that, "Neither will I do. He then read his words, 'Behold, I am afraid of torture on a great day if the sinner to my Lord.' (Qs, az-Zumar: 13) I fear the fire whose tongue was never extinguished and jilatannya who never shut up. '
When the messenger returned to her, he then delivered what has been said the young man, then said to the woman,
'Even if I see him as such but it seems he also had a very ascetic, the fear of God? By Allah, no one who feels they have more right to this (fear of Allah) from others. Behold the servant in this case is the same. '
Then he left the glitzy world, throw away all the things associated with it, wearing clothes made of fur (to appear asceticism) and berkonsentari in worship. Nevertheless, he was still drifting and was emaciated because of his love for the young and compassion against him until finally he died of longing harbored extreme to him.
The handsome young man would often make pilgrimages to his grave. One night, he saw the woman in the dream as if in a very good appearance, and said to him, 'How are you and what you find after me.? "The woman replied,
The best of love, is love, O lover
The love that leads to good and do good
Then he asked, 'Where are you going to be.?' He replied,
To the enjoyment and endless life
Nan in heaven eternally, never owned an extinct
He said again to him, 'Remember, remember I'm there because I never forget you.' He replied, 'By Allah, I will so. I've begged my Lord, my Mawla and you, then He helped me over it with sincerity. "Then she turned that too. So I told him, 'When I can see you.?' He replied, 'You will come to us in the near future.'
Apparently true, the young man did not live long after the dream, only seven in the evening. And, after that, he was followed, passed away into Rahmatullah. May God have mercy on them.
(Source: Jannat al-An-Na'im Maw'id work of Ibrahim ibn 'Abdullah al-Hâzimy, ha.14-15, as the dinukilnya of another book entitled Man Syai Taraka `an Lillah' Awwadlahullâh Khairan minhu)

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OBJECTIVE SCIENCE DEMANDS: ALIGN INTENTION, LET HAPPY WORLD HEREAFTER

Imam al-Ghazzali reminds the mukaddimah straightforward language in the book "Bidayatul Guidance". He said, "if someone is looking for science with the intent to just vigorous, seeking praise, or to collect the property, then he has run to destroy religion, ruin himself, and has sold the world hereafter." (Fa-anta saa 'in ilaa hadmi diinika ihlaaki Nafsika wa, wa bi bay'i aakhiratika dunyaaka).
Many of our friends when asked the school for what purpose? no other answer is to work. No wonder, because of the small knowledge we've given both of their parents or our teachers during school that we must learn to be diligent in high school scored so easily in the future to get a job. A variety of reasons for our friends in the demanding goals of science, which will surely lead to find a material or merely mundane. Moreover, the male sex. A man has an obligation to make a living as a form of responsibility of a husband to his wife and as head of household.
"The man is a leader for women, because Allah has preferred sebahagian their (male) on sebahagian another (female), and because they (men) have been spend of their property ...." ( QS. An-Nisa ': 34).
Knowing this, the man should be prepared early in the school that later took to get a job easily and get a steady job so that the salary earned is also high. So here, school or studying to be a means of working.
In addition, students learn merely to get their diploma course. Success and intelligence is measured by obtaining a job well established and abundant wealth. The result is that student learning tend to be pragmatic and halalkan every way. To get a diploma, for example, a student who purchased a degree or diploma. Learning is no longer to remove the ignorance, but want to improve social status. The next result, the emergence of leaders who led the style of pragmatic, materialist - though not a science.
In addition to prohibited seek power, wealth and rank in studying purposes, Muslims are also forbidden to argue with fools, or pride themselves in front of friends.
"Messenger of Allah., Says:" Do not learn the science for the purpose of competing and rival cleric, mocking the fools and human sympathy. Those who do so, their future was in hell. "(Narrated by Ibn Majah)
Kriteri-criteria objective studying
Hujjatul Islam imam al-Ghazali has said, people who studied there are three kinds: first, those who seek knowledge simply because they want to get the stock back to the afterlife. Second, people who studied with the intention of looking for something to prop up the worldly life, and the glory and honor position. Third, people who make the science as a means to increase wealth, glory, splendor with the position, pride-banggahan with many followers, admit clerics and do not feel the need to repent, because he regarded himself muhsinun (good people) (See Guidance Bidayatul).
O Brother ...
Of the three criteria above, we can know what is right in demanding science goals. Should as Muslims we have to straighten out the intention for what purpose I went to school for years? for what I am studying all these years?. When we return to Islam, the purpose of studying nature is to get the blessing of God Almighty., To worship Allah., To get the stock back to the next village. For what? Because someday humans will return to Allah. Creator and Controller of the Universe. Could be next year, next month, next week or tomorrow we take a life of God.
Typology of knowledge
Imam al-Ghazali describes the typology of science when studied, knowledge will be crystallized into two major phenomena, according to their intentions. First, science is learned is not because Allah (li Ghari lillah) has the characteristics of Zann and syakk (Doubt-doubt). People will be satisfied with the objectives of external, physical or material. As a result, anxiety arises in the soul: khawf (prejudice dread of the unknown); huzn; khusr; (narrowness of life, pain in self and sense, depression); hammam (concerned in the disaster that will befall); ghamm; 'usr; khasrah (sorry no sequel).
Second, science is learned simply because Allah (lillah). Knowledge will instill a strong i'tiqad pious hearts. So people with this intention has high spirits, not easily satisfied in the achievement of knowledge. The result is yaqin, breadfruit nafs (equanimity), khasyatullah (fear of Allah).
Therefore, the measure of the success of learning according to Imam al-Ghazali is not seen in the ability of generating wealth and honors of office, but the people who study, learn any science, either ulum al-din (shari'ah sciences) or science science, applied science, is said to succeed if he is increasingly aware of the responsibility on himself as a man and to God as the Creator, and feared him.
Essentially a single source of knowledge, which is revelation. Then in fact there should be no dichotomy between religion and science general knowledge. Both are means to reach Him. The purpose of science is the search for accessories and beautify the inner virtues to improve the quality of bertaqarrub to God. An emphasis on science, should be interpreted as set priorities, and priorities must be measured in terms of the interests of the world and the hereafter.
Therefore, it is very important for us to examine the concept of science scholars. Scholars we were rich with the philosophy of science, may we have an opportunity review the treasury 'gold' is. Amiiiin.

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