THEMATIC commentary

Thematic commentaries (maudhu `i) is a method adopted by an exegete by gathering all the verses of the Koran, speak of a subject or theme tik (Maudu'i) which leads to a sense or purpose in thematic interpretation. Koran as a collection of word of Allah revealed in the form of revelation to the Prophet Muhammad that serve as guidance (huda) and way of life for mankind in the world would even in the afterlife. Kesemuannya it can be realized if the content of the Qur'an can be understood by the man himself who subsequently applied in everyday life. 

Within the framework of efforts to understand the Koran is through interpretation-penafiran. In this way all the expected content of the meaning of the Koran that is still shrouded in the text (§ lafa) can be opened so that it becomes something that is obvious. When viewed from the standpoint of the history of the diverse interpretations of the Koran course in the methods and forms of interpretation. The scholars have divided the methods of interpretation of the Koran to the four methods, namely: l ³ ³ tahl methods (analytic), the method summary ³ (general), the method muqar ³ n (comparison), and methods of Mau «'i (theme tik)

So the paper is simple, the writer tries to present one of four methods of TAFs ³ r, namely the method Mau «ui (theme tik) and the author presents in terms of meaning, history, forms, steps taken, keistemewaan and limitations. [1 ]

b. Interpretation of thematic understanding

Many terms that can be given to thematic interpretation. maudhu etymologically `i mean the theme or subject. [2] According to Ali Hasan Al-Aridh, Thematic Tafseer is a method adopted by an exegete by gathering all the verses of the Koran ynag talk about a subject or theme (maudhu` i ) which leads to a sense or purpose. [3] Al-Farmawi also give the notion of Thematic Interpretation is a method of collecting the verses of the Koran that have similar themes and directions and arrange them in the fall of the verses, then merangkainya with the information- statements and take a conclusion. [4] Meanwhile, according to Zahir bin Awadh, Tafsir Maudu'i namely: a method of Quranic verses pengeumpulan separate from the various letters in the Qur'an related to Opik (theme) is the same either lafa § Nor Law, and interpreted in accordance with the objectives of the Qur'an. [5]

Al-Ghazali Educational Thought

Abu Hamid Muhammad ibn Muhammad ibn Muhammad al-Ghazali was born in a city named city Thus Spake is a city in the region of Khorasan Persia H/1058 in 405 AD [1]

He left behind the days of childhood death by his parents and later he was entrusted by a parent on a mystic to be educated and raised. Since the early days he was very fond of learning and thirst for knowledge. In addition to his intelligence, he is also very good at hanging out so that at the time ketokohannyanya his friendship with the prime minister of the Seljuk Bani, these circumstances favor him so that he was appointed one of these great teachers in the intellectual circles of al-Muluk Nizamul [2].

Al-Ghazali's thought in education shows that he is really considering the question of education, it is in line with the thinking patterns of a nation is realized through the development of education, especially basic education level, the education of children. Where education is strongly influenced by early childhood family education / parents. According to him, the importance of education based on the empirical, which is again a need kontrolisasi in its infancy in education. [3]

As the teachings of Islam, he argues that the goal of Islamic education should aim to get closer to Allah and not to seek the life of an artificial world, because it is the purpose of education according to his sincerity should be left to obtain the blessing of Allah and for avoiding heart disease that brings people far from His blessings. The purpose of education which he said would be important to get balsan yangsetimpal of Allah is the eternal life Hereafter. [4]

Readings On Islam: The Philosophy of Marriage in Islam

Question: I have noticed that there is a trend inviting young people to refrain from marriage via numerous methods, including intimidating them as regards the responsibilities they are to shoulder as well as casting doubt over the institution of marriage itself. Is there a way to refute these allegations? Answered by Yusuf Al-Qaradawi In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear brother in Islam, we would like to thank you for your very interesting question and the great confidence you place in us. We implore Allah Almighty to help us serve His cause and render our work for His Sake. Marriage in Islam is intended to cater to multiple purposes which include, above all, spiritual tranquility and peace, and cooperation and partnership in fulfilling the divine mandate. Islam – being a natural way of life – takes into account all of genuine human instincts such as physical, spiritual, intellectual, emotional, et cetera. Although fulfilling one's physical needs in a decent manner is one of the main purposes of marriage, it is not the sole one. According to the clear statement of the Qur’an, tranquility and peace through a successful union is considered the primary objective of marriage: (Among His signs is that He created for you spouses of your own kind in order that you may repose to them in tranquility and He instilled in your hearts love and affection for one another; verily, in these are signs for those who reflect (on the nature of the reality).) (Ar-Rum 30: 21). In another place, Allah refers to the relationship between males and females in terms of partnership for achieving goodness and fulfilling the divine mandate for their lives. (The believers, males and females, are partners of one another; they shall jointly enjoin all that is good and counsel against all that is evil.) (At-Tawbah 9: 71) Responding to the question in point, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states: Just as Islam aims at rearing a righteous individual, being the cornerstone in the social structure of the nation, it also seeks to establish a sound family, the prime and essential factor in building a good society. It is never disputed that marriage – that unites a man and a woman in solemn matrimony – is the foundation that gives rise to the family. There is no way a real or proper family could ever exist out of wedlock, the way that has been legislated by Allah, Exalted be He.

Readings On Islam: MUSLIM WOMEN IN BRITAIN (Part 1)

SECURE IN SISTERHOOD From "The Times", London. November 9, 1993. Lucy Berrington finds the Muslim faith is winning Western converts despite hostile media coverage. For many, the term "Muslim women" prompts images of beaten-up housewives chained to the stove, blinded by their veils, pregnant with sextuplets and frantic to be westernised. To British women, whose glossy magazines recount tales of "honour killings and female circumcision, often wrongly identified with the Muslim faith, it seems inexplicable that Islam could be a rational choice. Female converts, they say, are either brainwashed, stupid or traitors to their sex. Muslim women strongly reject such accusations. British converts are often strikingly well-educated. Dozens of the older women seem to be perpetual students, and are anxious to distinguish between genuinely Islamic behaviour and cultural diktats. The oppression of women, they say, is a political issue not a religious condition. A recent interview in Vanity Fair quoted Fatima Mernissi, a leading Islamic scholar based in Morocco, thus: "You find in the Koran hundreds of verses to support women's rights and perhaps four or five that do not. [The fundamentalists] have seized upon those four and thrown away the rest." Rabia Lemahieu-Evans, a Belgian convert, social anthropologist and postgraduate student at the Muslim College in London, feels Muslim law, the Sharia, should be re-examined in its modern context. "The Prophet was a reformer of the 7th century, she says. "It was a tribal society but he united people in a religious sense. He encouraged the emancipation of the slaves but, as in Judaism and Christianity, he did not outlaw it because perhaps society wasn't ready. He did the same for women. He set things in motion but in the 20th century we need to look carefully at the historical circumstances."

New Trend of Islamic Education in Indonesia

Change in ideas of knowledge in complex societies and the means by which such ideas are transmitted result from continual struggle among competing groups within society, each of which seeks domination or influence … Thus the forms of knowledge shaped and conveyed in education systems … must be considered in relation to the social distribution of power. Dale Eickelman (1978), “The Arts of Memory: Islamic Education and Its Social Reproduction”. Comparative Studies in Societies and History, pp. 485-516.

Introduction

Indonesia has a unique education system. In addition to secular education system, where most of the students enjoy their education, there also exists Islamic education system for some of Muslim children. Both mainstreams of education system are under the supervision of two different ministries. On the one hand, the secular schools from elementary to university levels are supervised by the Ministry of National Education (MONE). On the other hand, Islamic educational institutions for all levels are under the administration of the Ministry of Religious Affairs (MORA).[1] Given the two mainstreams of education, Indonesia is regarded by some as adopting dualistic education system.

The Islamic education system constitutes pivotal and inseparable part of national education system. Islamic educational institutions, throughout their history, have contributed significantly to the development of Indonesian education. Besides producing Muslim scholars, they have developed also Islamic tradition in Indonesia. In spite of these contributions, however, the Islamic education does not become the center in the development of national education system. The marginalization of Islamic education by the colonial administration, followed by the subsequent government of independent Indonesia, resulted in Islamic education being regarded as the second class of education system. Amid such a situation, however, the Islamic education system has gone through significant developments.

Jewels of Quran

Isa bin Muhammad (Alaihir Rahmah) says that I once saw Abu Bakr bin Mujahid (Alaihir Rahmah) after his death in a dream reading the Holy Quran. I asked, "You have died, how are you reciting," upon which he said, "After every Salah and finishing of the Quran, I would pray "O Allah, give me the Taufiq to recite the Quran in my grave" and that is why I am praying." (Faizan-e-Sunnat)

Ahadith

The Holy Prophet said:
1) The best of you is he who learnt the Holy Quran and taught it to others. (Bukhari)
2) Undoubtedly, the heart gets rusted like metal gets rusted when water goes over it. The People asked, "How can they [hearts] be cleaned." The Prophet replied, "To remember death in abundance and to recite the Holy Quran." (Mishkat)
3) That chest which does not have any Quran in it is like an abandoned house. (Tirmizi, Darmi)
4) Whoever read the Quran and memorized it and belived its' Halal to be Halal and its Haram to be Haram [i.e., accepted it commandments of Halal and Haraam], Allah will accept the intercession for such 10 people on from him whom Hell had already become Wajib. (Tirmizi, Ibn-e-Majah)

Tauheed or Shirk?

PREFACE
This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, in so far as the belief in seeking assistance from great Prophets and Saints is concerned.

Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (Alaihi rahma) was a great Aalim, Scholar and a specialist in the Field of Hadith and Tafseer, to which he made a voluminous contribution. He earned the title of "Ghazzali-e-Zamaan" or "The Ghazzali of the Age". In this treatise, he clearly distinguishes between "Shirk" and "Tauheed". He does so in an extremely simple manner, so that all Muslims are able to understand. This policy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, man or woman.

The aim of the writer is not one of trivial argument and discussion based on hearsay, rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims, yet these practices are mocked by a few "enlightened Modern-day" Muslims.

May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.

What is Islam?

(A) RELIGION OF UNITY

(1) Unity of God
Islam teaches the purest form of Monotheism and regards polytheism as the deadliest sin. A Muslim addresses GOD by His Personal Name: ALLAH --- the word "god" and its equivalents in other languages being unstable in the matter of connotation. Allah, according to Islam, is the One God, who is Indivisible in Person and Who has no partner: wife, son or daughter. He is the Matchless and "naught is as His likeness". "He begetteth not, nor was He begotten". He is the First, the Last, the Eternal, the Infinite, the Almighty, the Omniscient, the Omnipresent. He is the Creator, the Nourisher, the Cherisher of all things. He is the All-just, the Avenger of the wrongs done to the weak and the oppressed, the Compassionate, the Merciful and Loving, the Guide, the Friend, the Magnificent, the Glorious, the Beautiful and the True. In short, He is the Possessor of all Excellence.

Speaking of the conception of God in Islam, Gibbon, the famous western historian, says: "The Creed of Hazrat Muhammad is free from the suspicion of Ambiguity and the Qur’an is a glorious testimony to the unity of God. The Prophet of Mecca rejected the worship of idols and men, of stars and planets, on the rational principle that whatever is corruptible must decay and perish, that whatever is born must die, that whatever rises must set. In the Author of the universe his rational enthusiasm confessed and adored an infinite and Eternal Being, without form or place, without issue or similitude, present to our secret thoughts, existing by the necessity of His own nature, and deriving from Himself all moral and intellectual perfections. These sublime truths …are defined with metaphysical precision by the interpreters of the Qur’an. A philosophic theist might subscribe to the popular creed of the Muhammadans."

THE UNIQUE QUR'ANIC GENERATION

The callers to Islam in every country and in every period should give thought to one particular aspect of the history of Islam, and they should ponder over it deeply. This is related to the method of inviting people to Islam and its ways of training.

At one time this Message created a generation - the generation of the Companions of the Prophet, may God be pleased with them - without comparison in the history of Islam, even in the entire history of man. After this, no other generation of this caliber was ever gain to be found. It is true that we do find some individuals of this caliber here and there in history, but never again did a great number of such people exist in one region as was the case during the first period of Islam.

The Role of Communicative Competence in L2 Learning

INTRODUCTION

It has been well over three decades since communicative approach to language teaching first appeared in print in the field of second language acquisition (SLA). In various types of language institutions in Japan, including universities and colleges, language teachers and curriculum researchers have implemented communication-oriented teaching syllabi to seek for more effective ways for improving students’ communication skills to replace the traditional, grammar-oriented approach of the past. To some Japanese teachers of English, however, a Communicative Language Teaching (CLT) approach is challenging to adopt in their classroom, for the current model of communicative competence, which is viewed as the basis of CLT, has been developed on native-speaker norms that are different socioculturally and educationally from those of the Japanese (Komiya, Samimy, and Kobayashi, 2004; Wolfson, 1983) and that there has been much confusion regarding what CLT actually requires teachers to do in their communicatively functional syllabus (Brown, 1994b). There is no doubt, however, that, in learning an L2, it is necessary for students to acquire, in addition to phonological and lexico-grammatical knowledge, ways to communicate with others using their target language. The problem is how. This paper describes how the notion of communicative competence has come to play an important role in the fields of sociolinguistics and SLA over the years.

Meningkatkan Mutu Hasil Pelajaran Bahasa Inggris Di Sekolah

Kemampuan berbahasa Inggris merupakan salah satu kemampuan yang sangat menentukan dalam memperoleh lapangan kerja akhir-akhir ini. Fenomena inilah yang mendasari munculnya berbagai macam kursus Bahasa Inggris di seluruh wilayah Indonesia. Terlepas dari bagaimana sesungguhnya mutu dari kursus-kursus Bahasa Inggris yang ada di Indonesia ini, tersirat suatu keadaan yang memprihatinkan yaitu kurang baiknya mutu hasil pengajaran Bahasa Inggris di sekolah-sekolah.
Mengapa penulis mengambil kesimpulan demikian? Tentunya bukan tanpa dasar. Secara logika, kita dapat mengajukan argumentasi bahwa tidak mungkin kursus-kursus Bahasa Inggris sedemikian menjamurnya di Indonesia jika hasil pengajaran Bahasa Inggris di sekolah ternyata memuaskan. Jika demikian halnya, maka kursus Bahasa Inggris yang ada hanyalah yang ditujukan untuk kepentingan-kepentingan khusus seperti untuk memperoleh sertifikat TOEFL, IELTS, dan lain-lain serta bukan yang ditujukan untuk meningkatkan kemampuan berbahasa Inggris dalam kehidupan sehari-hari. Tapi kenyataannya, mayoritas kursus Bahasa Inggris yang ada adalah yang ditujukan untuk meningkatkan kemampuan berbahasa Inggris dalam kehidupan sehari-hari, bukan untuk tujuan-tujuan lain.

TENSES 16 (Bentuk Waktu)

A. PRESENT TENSES

I. SIMPLE PRESENT TENSES
Formula: A: S + To be (am, is, are) + …
B : S + erb bentuk I + (s/es) + …
Pattern B
Affirmative (+) : S + Verb I + s/ES
Negative (-) : S + Do not/Does Not Verb I
Interrogative (?) : Do/Does + S + Verb I
Penggunaan simple present Tenses :
- Habitual action
- General truth

II. PRESENT CONTINUOUS TENSES
Formula : S + To Be (is, am, are) + verb I + ing + …
1. Affirmative (+) : S + To Be + VI (ing)
2. Negative (-) : S + To Be + Not + VI (ing)
3. Interrogative (?) : To Be + S + VI (ing)
Penggunan present continous tenses:
a. Dipergunakan untuk menyatakan suatu kejadian atau perbuatan yang sedang
berlangsung
b. Dipergunakan untuk menyatakan suatu peristiwa atau perbuatan yang bersifat
sementara
c. Dipergunakan untuk menyatakan suatu perbuatan aatau kejadian yang sedang
berlangsung pada waktu yang akan datang

MORPHOLOGY

Morphology or morphemic means learning how to form words (word-organization). It is a branch of linguistics which deals with the organization of phonemes into meaningful groups called morphs. A morph is the smallest meaningful part of language.

We can recognize that English word-forms such as talks, talker, talked and talking consist of one element talk, and a number of other elements such as ­–s, -r, -ed, -ing. All these elements are described as morphemes. Morpheme is a minimal unit of meaning or grammatical function. From this definition, we can take one example of word reopened. It consists of three morphemes. One minimal unit of meaning of it is open, another is re- which means ‘again’, and the minimal of grammatical function is –ed which indicates the past time.