Saturday, April 21, 2007

SEJARAH

Sekolah Kebangsaan Seksyen 7, Bandar Baru Bangi telah dibuka pada 1 Januari 2002. Sekolah ini mempunyai 4 blok bangunan iaitu Blok A - Blok Pentadbiran Blok B - Makmal Sains dan Makmal Komputer Blok C - Kelas, kantin dan padang permainan.
Sekolah ini menerima seramai 530 orang murid semasa ia mula - mula dibuka dimana ia merangkumi murid - murid dari tahun 1 hingga tahun 4. pada awal penubuhannya, sekolah ini hanya mempunyai satu sesi sahaja. Terdapat pelbagai kaum iaitu Melayu, Cina, India dan lain - lain belajar di sini.
Sehingga kini, murid di sekolah adalah seramai 1476 orang merangkumi tahun 1 hingga tahun 6. Sekolah ini pada awal penubuhannya ditadbir oleh seorang guru besar yang bernama En. Sabarudin bin Abu Bakar dan dibantu oleh 38 orang guru. Sekolah ini mempunyai seramai 2 orang kakitangan bukan guru.
Sekolah ini menjalankan persekolahan sesi pagi sahaja. Kini, sekolah ini mempunyai seramai 76 orang guru yang mengajar di 45 buah kelas dan dibantu oleh 4 orang kakitangan bukan guru. Sekolah ini terletak di Seksyen 7 Bandar Baru Bangi dengan keluasan 4.6 ekar dan merupakan sekolah model baru.
Walaupun dikategorikan sebagai sebuah sekolah gred B, ianya dilengkapi dengan berbagai kemudahan dan peralatan termasuklah 2 buah makmal komputer, 2 buah makmal sains, sebuah pusat sumber, kantin, tandas, kedai buku, bilik gerakan guru, pejabat dan banyak lagi.
Semua ini menjadikan Sekolah Kebangsaan Seksyen 7 menjadi pilihan ibu bapa dan penjaga untuk menghantar anak - anak mereka menuntut ilmu di sini.
Sekolah ini mula beroperasi pada 7 Januari 2002 dengan menerima murid yang tinggal di sekitar Sungai Chua, Sungai Ramal, Seksyen 5, Seksyen 7 dan Sungai Tangkas dengan latar belakang murid dari pelbagai golongan masyarakat.
Kini, pertumbuhan pesat kawasan perumahan persekitaran khasnya, perumahan Seksyen 7 telah menjadikan sekolah ini tumpuan utama penduduk dan murid- murid meningkat seramai 2012 orang.

1 comment:

DAVUTKURKUT said...

1 - AL-FAT݈AH
In the name of god, the most gracious, The dispenser of grace: (1)

1 - According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse I. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahrm are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Mandr I, 48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahrm expresses the manifestation of that grace in, and its effect upon, His creation-in other words, an aspect of His activity.


THIS SURAH is also called Fatihat al-Kitdb ("The Opening of the Divine Writ"), Umm al -Kitab ("The Essence of the Divine Writ"), Sarat al -Hamd ("The Surah of Praise"), Asds al-Qur'an ("The Foundation of the Qur'an"), and is known by several other names as well. It is mentioned elsewhere in the Qur'an as As-Sab` al-Mathdnr ("The Seven Oft-Repeated [Verses]") because it is repeated several times in the course of each of the five daily prayers. According to Bukharl, the designation Umm al-Kitab was given to it by the Prophet himself, and this in view of the f act that it contains, in a condensed form, all the fundamental principles laid down in the Qur'an: the principle of God's oneness and uniqueness, of His being the originator and fosterer of the universe, the fount of all life-giving grace, the One to whom man is ultimately responsible, the only power that can really guide and help; the call to righteous action in the life of this world ("guide us the straight way"); the principle of life after death and of the organic consequences of man's actions and behaviour (expressed in the term "Day of Judgment"); the principle of guidance through God's message-bearers (evident in the reference to "those upon whom God has bestowed His blessings") and, flowing from it, the principle of the continuity of all true religions (implied in the allusion to people who have lived - and erred - in the past); and, finally, the need for voluntary self-surrender to the will of the Supreme Being and, thus, for worshipping Him alone. It is for this reason that this surah has been formulated as a prayer, to be constantly repeated and reflected upon by the believer. "The Opening" was one of the earliest revelations bestowed upon the Prophet. Some authorities (for instance, `All ibn Abl Talib) were even of the opinion that it was the very first revelation; but this view is contradicted by authentic Traditions quoted by both Bukharl and Muslim, which unmistakably show that the first five verses of surah 96 ("The Germ-Cell") constituted the beginning of revelation. It is probable, however, that whereas the earlier revelations consisted of only a few verses each, "The Opening" was the first surah revealed to the Prophet in its entirety at bne time: and this would explain the view held by `All.