'LASKAR PELANGI', Sepuluh Anak Pemberi Inspirasi

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KapanLagi.com - Pemain: Cut Mini, Ikranagara,Tora Sudiro, Slamet Rahardjo, Mathias Muchus, Rieke Diah Pitaloka

LASKAR PELANGI adalah adaptasi dari novel fenomenal karya Andrea Hirata dengan judul yang sama. Novel yang awalnya didedikasikan untuk sang ibunda guru tercinta, kemudian meledak menjadi bestseller, dan kini hadir di layar lebar. Dua sineas muda, Mira Lesmana dan Riri Riza adalah orang yang berhasil mewujudkannya. Naskah Laskap Pelangi ditulis oleh Salman Aristo, yang juga menulis skenario film laris AYAT-AYAT CINTA.

Film LASKAR PELANGI merupakan produksi ke-9 Miles Films dan Mizan Production. Seperti di novelnya, cerita LASKAR PELANGI berlatar belakang kehidupan di Pulau Belitong pada pertengahan tahun 1970-an.

Hari pertama tahun ajaran baru kali ini sangat menegangkan bagi dua orang guru SD Muhammadiyah, Muslimah (Cut Mini) dan Pak Harfan (Ikranagara), serta 9 orang murid beserta orang tua mereka. Pasalnya, jika tidak mencapai 10 orang, maka sekolah akan ditutup. Adalah Harun, seorang murid istimewa yang menjadi murid ke-10, menyelamatkan mereka.

Bu Mus pun menjuluki kesepuluh anak dengan keunikan dan keistimewaannya masing masing itu dengan nama Laskar Pelangi. Selama lima tahun bersama, Bu Mus, Pak Harfan dan kesepuluh murid, berjuang untuk terus bisa sekolah meski mereka harus menghadapi beragam tantangan serta tekanan untuk menyerah. Dengan bakat dan kecerdasannya, Ikal (Zulfani), Lintang (Ferdian) dan Mahar (Veris Yamarno) muncul sebagai pendorong semangat.

Di tengah upaya untuk tetap mempertahankan sekolah, mereka kehilangan sosok yang mereka cintai. Sanggupkah mereka bertahan menghadapi cobaan demi cobaan?

Film ini dipenuhi kisah tentang tantangan kalangan pinggiran, dan kisah penuh haru tentang perjuangan hidup menggapai mimpi, serta keindahan persahabatan yang menyelamatkan hidup manusia, dengan latar belakang sebuah pulau indah yang pernah menjadi salah satu pulau terkaya di Indonesia.

Question: Alleged contradiction between Qur’ân [2:29] and astronomy

Question: Does the Qur’ân teach us that the Earth was created first and then the heavens were created? Would this not contradict with our current scientific knowledge? Answered by the Scientific Research Committee - IslamToday.net The Qur’ân does not go into detail about the mechanics of the creation of the universe. Its focus is on the fact that Allah created everything and on reminding us of all the blessings that we have in what Allah has created for us.The verses in question are the following:“It is He who created for you all that is in the Earth, then turned to the heaven and made them seven heavens. And He has knowledge of all things.” [Sûrah al-Baqarah: 29]“Say: Is it that ye deny Him who created the Earth in two days? And do ye join equals with Him? He is the Lord of all the Worlds. He set within it mountains standing firm, high above it, and bestowed blessings upon the Earth, and measured therein all things to give them nourishment in due proportion, in four days alike for (all) who ask. Then He turned to the heaven and they had been smoke. He said to it and to the Earth: ‘Come willingly or unwillingly.’ They said: We come willingly.’ So He completed them as seven heavens in two days…” [Sûrah Fussilat: 9-12]It is important to note that the word “thumma” – translated in the above-mentioned verses as “then” – does not always indicate chronology. Al-Razî, in his commentary on verse 29 of Sûrah al-Baqarah, states that in this verse, the word thumma it is not indicative of chronology. He writes: The word “then” (thumma) is not here for chronological order, but merely to enumerate blessings. It is like when one man says to another: “Did I not give you great benefits, then raised your status, then repelled your opponents?” It may be that some of what he mentioned later took place first. The same can be said here. [Mafâtîh al-Ghayb (2/143)]Al-Baydâwî writes: Perhaps the word “then” (thumma) here is to indicate the disproportion between the two creations and the greater merit of the creation of the heavens over the creation of the Earth. This is like when Allah says: “Then (thumma) he had been among those who believed”. This is not to indicate its occurring later chronologically. [Tafsîr al-Baydâwî (1/27)]Keep in mind that these commentators lived a long time ago (roughly 800 years back). They had no reason to worry about the scientific implications that we worry about today, because our current scientific knowledge about the formation of the universe and planets was not around back then. They were only concerned with the linguistic meaning of these verses and were speaking from a purely linguistic perspective.These verses are simply not discussing the sequential order of the events of creation.And Allah knows best.

Question: Alleged contradiction between Qur’ân [21:33] and astronomy

Question: In the Holy Qur’ân it says: "It is He who created the night, the day, the sun and the moon. Each one is traveling in an orbit with its own motion." [Sûrah al-Anbiyâ’: 33]. As we all know, the Sun is in a settled position. This seems to contradict to the above verse. I am looking forward to your explanation. Thank you. Answered by Sheikh Muhammad al-Sarî`, professor at al-Imâm University in Riyadh It is the nature of the believers that they believe in the Unseen. Allah tells us of more surprising matters than this in order to test us. For example, the Prophet (peace be upon him) said: “When the Sun sets, it prostrates before Allah and asks permission to rise.” It was a well known fact 1400 years ago that whenever the Sun sets in one country it is at the same time rising over other countries. However, the Muslims - then and now - still had to accept this.What we say in these situations is what the Qur’ân instructs us to say: “We believe in it, the whole of it is from our Lord”.In other words, when something is authentic from Allah or the Prophet (peace be upon him), we have to believe in it and affirm it even if we cannot understand it. The soul of each person lives inside him but he knows nothing about it. The human being cannot, in fact, comprehend each and every thing told to him by Allah. Allah says: “Of knowledge it is only a little that is communicated to you, (O men)”.In any event, the Sun is most definitely not fixed in its position, but it is traveling quite fast in its path around the center of the galaxy. It is just as Allah describes it in the Qur’ân: “And the Sun runs unto a resting place”. This fact is well known to all astronomers for many decades now.

Question: Gene manipulation & modification

Question: I am intending to study Biotechnology at university but was wondering what the Islamic ruling would be regarding gene manipulation? (Example: inserting a gene into an animal to make it bigger for humans to consume as food).

Answered by Sheikh Sa`d al-Shuwayrikh

Using biotechnology to enhance animals and plants is permissible, whether by cloning or by gene manipulation. All of these animals and plants have been made subject to the human being. These techniques serve these objectives. However, this permission is confined to providing real benefits for human beings, other life forms, or the environment. All malicious uses of such technology are unlawful. Moreover, these techniques should not be used in a way that mistreats animals and they should never be used just for amusement.

Question: Transformation of sinners into apes and swine and its significance for the theory of evolution

Question: Al-Salam-`alaikum.Allah says: "When they were too arrogant to [desist from] what they had been forbidden, We said to them, 'Be you apes, humiliated'" [7:166]. In a hadith, the Prophet (peace be upon him) says: "There shall be groups of people from my community who shall consider fornication, silk, wine, and musical instruments to be lawful: groups shall camp beside a high mountain, whom a shepherd returning to in the evening with one of their herds shall approach for something he needs, and they shall tell him, 'Come back tomorrow.' Allah shall destroy them in the night, bringing down the mountain upon them, and transforming others into apes and swine until the Day of Judgement." [Sahih al-Bukhari]. Do we take these texts literally? If we do, would this count as evidence to support the theory of biological evolution, since there is a possibility of living things being transformed into other living things? Answered by Sheikh Nâsir al-Mâjid, professor at al-Imâm University in Riyadh All praise is due to Allah, and may peace be upon His Messenger. It is recorded in the Qur'ân and in the Sunnah that Allah transformed nations who came before us into apes and swine. Allah says: “So when they exceeded the limits of what they were prohibited, We said to them: ‘Be you apes, despised and rejected.’” [7:166]. Allah also says: “Say: ‘Shall I inform you of something worse than that, regarding the recompense from Allah: those who incurred the Curse of Allah and His Wrath, and those of whom He transformed into apes and swine and those who worshipped false deities?’” [5:60]. Also, it has been recorded in the hadîth that such a transformation will occur in the Muslim nation. Abu Mâlik al-Ash’arî reported that the Prophet (peace be upon him) said: “There will be (some) of my nation who make permissible adultery, silk, alcohol and musical instruments, and others will come near a flag which flies high on a post, and the poor will ask them, and they will say: ‘Come back tomorrow.’ Allah will cast down their flag and turn others into apes and swine until the Day of Judgment.”These texts and others should be understood literally. One should not explain them through metaphors, thinking such things impossible. Allah has the power to accomplish all things. This, however is not related to the theory of evolution in any way. There are two major differences: 1- The theory of evolution deals with the biology of life in general and is not exceptional for certain species. Evolutionary theory is proposed as a model applicable to all biological lineages. What is recorded in the Qur’ân and the Sunnah is that some nations and people were afflicted by transformation due to their disobedience. This is a serious difference between the theory of evolution and what is being discussed in the Qur’ân and Sunnah. 2- The theory of evolution is based on the idea that populations – not individual creatures – evolve gradually with the passing of generations until, for certain reasons, those populations may become distinct species. What is recorded in the Qur’ân and Sunnah is not the evolution of lineages over time, but a radical and instantaneous transformation of individuals, as is recorded by Ibn Abbâs.And Allah knows best.

Question: The creation of Adam, the origin of animal life, and dinosaurs

Question: Al-Salam-`alaikum. I am just curious...We know that Adam (peace be upon him) was the first human being in the world. How does this fact apply to the other animals? Did they come into existence on the Earth before him in a similar manner? How would you then explain the presence of dinosaurs? May Allah reward you for your answer. Answered by the Scientific Research Committee - IslamToday.net Dear questioner:Al-Salâm `Alaykum wa Rahmah Allah wa Barakâtuh. We can learn about the past in two ways: 1. Direct revelation from Allah to His Prophets and Messengers.2. Studying the evidence left behind from the events of the past.We know that Allah created Adam directly without the agency of parents. Allah says: “The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was.” [Sûrah Âl `Imrân: 59]We know from the Qur’ân that Adam and his wife were the father and mother of all human beings living on the Earth today. We know about this by way of direct revelation from Allah. In the Qur’ân, Allah states clearly: “O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women.” [Sûrah al-Nisâ’: 1] Allah also says: “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is the one who is the most God-fearing.” [Sûrah al-Hujûrât:13]We also know from revelation that the world was already in existence and populated with living organisms before Adam and Hawwâ’s arrival upon it. The Qur’ân and Sunnah do not tell us much about the flora and fauna present on the Earth at the time of their arrival, nor does it tell us how long ago they arrived. Therefore, these are things we cannot ascertain from the sacred texts.We know that Allah created everything, including all of the animals. However, the Qur’ân and Sunnah do not tell us in great detail how the creation of these things was carried out and on what timescale. Yes, the Qur’ân tells us that the heavens and the Earth were created in six days, but the scholars of Tafsîr concede that we cannot be sure about the duration of these days.We can try to learn something about the past history of the Earth by looking at evidence in Creation. This is the job of scientists like astronomers, geologists, biologists, and paleontologists. Likewise, we can learn something about the past history of humanity by looking at human artifacts and documents. This research is carried out by historians and archeologists.It is a given that we should never accept any conclusions arrived at by scientists and historians that contradict the clear and undisputable texts of the Qur’ân and Sunnah. However, we cannot refute scientific claims based on our own opinions and subjective interpretations of the sacred texts. In the absence of clear textual evidence to the contrary, scientific claims stand or fall on their own merits.As for dinosaurs, they are not mentioned in the Qur’ân and Sunnah. In fact, most animals, even those living today, are not mentioned in those sources. However, this does not mean that those animals do not exist. The Qur’ân and Sunnah are not source works for scientific enquiry or natural history. The issue of the existence of dinosaurs and other matters of natural history are questions that belong in the domain of science. The fossil evidence is overwhelming that these animals once existed. The Qur’ân has nothing to say on the matter of dinosaurs one way or the other, except, of course, that everything in Creation past or present, was created by Allah in whatever manner He wished to create it.

Question: Ibn Taymiyah & the shape of the Earth

Question: I heard that Ibn Taymiyah made statements to the effect that the Earth is round. Doesn’t the Qur’ân indicate in many places that the Earth is flat, as mentioned by Ibn Kathîr, since it describes the Earth with the words sutihat and muddat? I am referring especially to Sûrah al-Ghâshiyah, verse 20 and Sûrah al-Ra`d, verse 3. What was Ibn Taymiyah’s reason back then for believing the Earth is round? Where was his proof from the Qur’ân and Sunnah? Back then, there could be no other proof, since the shape of the Earth would have been a matter of the Unseen. The Earth was not fully explored back then and no one could have seen it from space. Answered by the Scientific Research Committee - IslamToday.net The term “sutihat” has many shades of meaning that are all quite literal, among them: “to be spread out, leveled, made smooth, unrolled, flattened”.The term “madda” simply means to extend or stretch.We must believe that the Earth has been extended and spread out. This is what Allah says. However, we are not obliged to know how Allah has done so unless he specifically informs us of this. We are likewise not accountable to know the exact nature of this spreading out and extension. We should leave knowledge of that to Allah. It would definitely be wrong for us to think that Allah cannot spread out and extend a spherical surface however He sees fit. Allah does whatever He pleases.You should be able to see quite clearly from the above discussion that Allah does not say anywhere in the Qur’ân that the Earth is flat. This is just one way of understanding these verses. Some people have merely inferred the flatness of the Earth from these verses. Therefore, it is just their opinion that the Earth is flat. Our opinions can be right or wrong. We are obliged to believe everything that the Qur’ân says. However, we are not obliged to believe someone’s mere opinion about what it means.Here is what Ibn Kathîr says about Sûrah al-Ghâshiyah, verse 20: “And at the earth, how it is outspread” …meaning, how it has been spread out (busitat), extended (muddat) and made smooth (muhhidat). Thus, He directs the Bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped.Nowhere does Ibn Kathir discuss the physical nature of the Earth in his commentary of this verse. He makes it clear that Allah is not doing so either. He says that Allah “directs the Bedouin to consider what he himself witnesses”. There is no geology or biology lesson going on here. Allah is merely instructing us to look at what we see before us. He is not describing to us how He created the camel or the Earth. He is just telling us to look at these matters and ponder them.With respect to Sûrah al-Ra`d, verse 3, Ibn Kathîr says: “And it is He Who spread out (madda) the Earth” …made it spacious in length and width (ja`alahâ muttasa`ah mumtaddah fî al-tûl wa al-`ard). Allah has placed on the earth firm mountains and made rivers, springs and water streams run through it, so that the various kinds of fruits and plants of every color, shape, taste and scent are watered with this water.Again, no mention is made that the Earth is flat. He merely understands from the term “madda” that Allah has made the Earth spacious for us. This is, indeed, all that we can honestly understand from this verse without our delving into unnecessary speculation and interpretation.Even if Ibn Kathîr did hold the view that the Earth was flat, that world merely have been his opinion, since it is not directly stated by Allah anywhere in the Qur’ân. It would not mean that Muslims are obliged to believe the flatness of the Earth as an article of their faith. However, Ibn Kathîr does not mention anything about the Earth being flat in his commentary on these two verses, since he did not see these two verses as indicating the flatness of the Earth.As for your request for Ibn Taymiyah’s statements on the shape of the Earth, he states quite clearly in a number of places that it is round. For instance, he writes: “Know that there is agreement that the Earth is spherical of shape and water covers most of it.” [Majmû` al-Fatâwâ (5/150). See also: Majmû` al-Fatâwâ (6/546-567)]Please keep in mind that even if Ibn Taymiyah had thought that the Earth was flat, that would just have been his opinion on the matter. We would not be obliged to agree with him. We are only obliged to believe what is clearly stated in the Qur’ân and Sunnah. Ibn Taymiyah is merely mentioning the scientific knowledge of his day. He is not making a statement of religious beliefs nor is he discussing the Unseen. The shape of the Earth was determined then as it is now – by human observation.(However, Ibn Taymiyah argues that the celestial orbits are round on the authority of the Qur’ân, Sunnah, and `Ijmâ`. [See: Majmû` al-Fatâwâ (5/150)])In fact, Ibn Taymiyah makes a clear mistake when he says: “As for the other side of the Earth, it is completely covered by ocean, so there are no humans and the like over there.” [Majmû` al-Fatâwâ (6/565)] However, he is not quoting this from the Qur’ân and Sunnah. He is again merely stating what was believed at the time in which he lived. People knew that the world was round. However, they did not know about the Americas, Australia, or Antarctica. They only knew about Eurasia and Africa. They just assumed that the rest of the world was one great ocean.This is not a problem in his religion, since belief in the existence of the Americas is no more a tenet of our faith than is our belief about the shape of the Earth. It is merely a question of geography. It has no bearing on faith whatsoever.It would be fair to ask why Ibn Taymiyah, who was clearly concerned with religious matters and not scientific ones, would care to discuss the shape of the Earth at all? The answer is that in these passages that we quoted to you, Ibn Taymiyah is concerned with something that is indeed a matter of faith. He is arguing with people who claim that Allah’s throne cannot be above the Earth since the Earth is round. His purpose is to refute them by demonstrating that Allah’s throne can indeed be above the Earth even though the Earth is undoubtedly round.You also ask how people back then knew that the Earth was round when they had not explored all of the Earth, never traveled around it, and never departed from its surface.There were many ways they came to know this. The most obvious of these is the existence of a horizon. Things do not just appear smaller and smaller as they stretch off endlessly in the distance. This is what we would see if the Earth was flat, and it would be a strange sight to us indeed. What we actually see is that things suddenly disappear at the horizon. When we are standing on a flat plain, the horizon is crisp and clean in all directions. The reason for this is that the horizon is the place where the curve of the Earth dips below our line of sight.Moreover, the top of a distant tall mountain might be seen peeking out from just beyond the horizon. As we approach it, we can see lower and lower down the mountainside. If the Earth was flat, we would see the entire mountain from the base to the summit getting larger and larger as we approach it. However, we see the summit first. A sailor approaching a mountainous coast sees this phenomenon most clearly. He first sees the mountaintops, then as he approaches the coast, he can see lower down the mountains.People also observed that the angle of a shadow at the same time of day from different cities was different. The reason for this is that the rays of the Sun are hitting the Earth at different angles because the Earth’s surface is curved. From this observation, ancient people not only realized that the Earth was round, but they were actually able to calculate the size of the Earth with surprising accuracy.Ancient people also noticed that during a lunar eclipse – which occurs when Earth is directly between the Sun and the Moon – the shadow of the Earth on the Moon is circular. They realized from this observation that the Earth was a sphere, since only a sphere could cast such a circular shadow.Therefore, the shape of the Earth was a well-known observable fact since ancient times. It was not a matter of the Unseen.

Question: Al-Salam-`alaykum.

I read a fatwâ purportedly by the Sheikh Ibn Bâz (may Allah forgive him) wherein he said: "The Earth is flat. Whoever claims it is round is an atheist deserving of punishment." Sheikh Ibn Bâz was one of the greatest scholars of today. However, I do not understand this fatwâ. Please explain it to me. Answered by the Scientific Research Committee - IslamToday.net All praise is due to Allah, and may peace be upon His Messenger. Here is Sheikh Ibn Bâz’s fatwâ on the matter: According to the people of knowledge the Earth is round. Indeed, Ibn Hazm and other scholars have declared that there is consensus on this matter among the people of knowledge This means that all of the surface of the Earth is connected together so that the form of the planet is like a sphere. Nevertheless, Allah has spread out the Earth's surface in relation to us, and He has placed upon it firm mountains, the seas, and life as a mercy for us. For this reason, Allah said: "And (do they not look) at the Earth, how it was spread out flat (sutihat)." [Sûrah al-Ghâshiyah:20] Therefore, the Earth has been made flat for us in regards to our relationship to it to facilitate our lives upon it and our comfort. The fact that it is round does not prevent that its surface has been made flat for us. This is because something that is round and very large, then its surface will become very vast or broad, having a flat appearance to those who are upon it."This is the fatwâ of Sheikh Ibn Bâz about the shape of the Earth. So do not listen to those who lie against him and try to make it seem as though he was some "old fool" who did not even know that the Earth is round. Such people are liars and slanderers. At best, they are rumor mongers who narrate whatever they hear without verification the accuracy of what they say. As the Prophet (peace be upon him) said: "It is sufficient to consider a man a liar when he narrates everything that he hears." [Sahîh Muslim]

Question: Islamic studies curriculum for advanced teenagers

Question: Could you suggest a good second-level Islamic Studies program for us to establish for our youth – a group of children between the age of 14 and 17? We will be giving classes for a few hours on a daily basis. These children already know the basics of how to pray and fast. We already use the English translations of Fiqh al-Sunnah for Islamic Law, Riyâd al-Sâlihîn for hadith, and they have a good grounding in `Aqîdah. What else do they need to get a strong grounding in sound Islamic methodology? Answered by Sheikh Salman al-Oadah I suggest that an Islamic Studies program for these teenagers should include the following:1. 1. Qur’an Study: This should employ a standard, reliable commentary like Tafsîr Ibn Kathîr.2. Islamic Legal Theory (Usûl al-Fiqh): They should be taught a basic primer on this subject. The teacher could use al-Juwaynî’s Waraqât for instance. It is brief enough to be easily translated by the teacher if need be.3. Hadith methodology: They should be taught a brief, basic primer on this subject. A good example would be Nukhbah al-Fikr by Ibn Hajar al-`Asqalânî.4. Ethics: There should be a class in the etiquettes and manners of seeking knowledge, and the ethics of scholarship.5. Case studies: The students should be given classes to develop their critical-thinking and problem-solving skills.6. Bigraphy: They should study the lives of the scholars, past and present, especially the four imams – Abû Hanîfah, Mâlik, al-Shâfi`î, and Ahmad.7. Debate: They should have debate classes where they learn to discuss matters in an academic manner. It is important that they learn the manners and etiquettes of how to disagree.8. Islamic preaching: They should learn, for instance, public speaking, how to deliver sermons, offer speeches, and how to improve their writing skills.

Islamic Dictionary English Translation of Arabic words Abrâr Pious and righteous 82:13 Adab Manners 'Adn Paradise 61:12, 98:8 Ahkâm "Orders". According to Islâmic law, there are five kinds of orders: Compulsory (Wâjib) Order without obligation (Mustahab) Forbidden (Muharram) Disliked but not forbidden (Makruh) Legal and allowed (Halâl) 3:7 'Alamîn Mankind, jinns and all that exists 1:2, 81:29 Ameen / Amîn A supplication meaning, "O Allah, respond (to or answer what we have said)." See Fiqh 1.136 'Aqeedah The belief system that is based upon a firm conviction in all the fundamentals of faith and of the Oneness of Allah, i.e. creed It is derived from the verb aqada meaning to firmly bind and knot. Whatsoever settles in the heart in a firm and definitive manner is said to be that person's aqeedah. In the technical sense it refers to the definitive faith and certain ruling that is not open to any doubt. It is called aqeedah because the person binds his heart upon it. Auliyâ Friends, protectors, helpers, etc. 5:51 Ayât Proofs, evidences, verses, lessons, signs, revelations, etc. 5:10, 62:5 Bâtil Falsehood 34:49 Bid'a Innovation in ibaddah [worship], to be avoided! See article: Bid'a The Prophet, saaws, said: "If anyone introduces an innovation in the religion, he will be responsible for it. (Good or bad). If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in the religion) he is cursed by Allaah, by His angels and by all the people." [Dawud] The Prophet, saaws, said: "Whoever does an action which we (Allah and His Messenger) have not commanded it will be rejected." [Muslim - Sahih] Is of two types: Bid’a mukaffarah - That which amounts to kufr and takes a person out of Islaam. Bid’a mufassaqah - That which makes a person a faasiq but not a kaafir. Bismillah "In The Name of Allah", to be said by the Muslim before proceeding to do that which is halal (permissible). Da'wah Literally means "call", and in this sense it refers to calling to the Truth through preaching and propagation. 2:136, 16:125, 12:108 Dawat-us-salafiyyah (also "Dawah Salafi", or "salafi dawah" although this is an english transposition of the two words- [say DOW-uh(t) uh sal-uh-FEE-uh]) Literally means call of the past, those who preceded us. This is the spreading of Islam in accordance with Qur'an and Sunnah, recognizing the understanding of the pious Salaf in this matter as being superior (more accurate) than modern ideas and inventions, with an intention to avoid innovation in ibaddah (an all encompassing word for worship, i.e. halal [permissible] acts of submission to Allah swt). See article: Dawat- us-salafiy- yah. Deen The Way of Life for a Muslim, i.e. religion 3:19, 5:3 Dhu-Mahram A male whom a woman can never marry because of close relationship (i.e. brother, father, uncle, etc.) or her own husband Du'a Supplication and Invocation to Allah, subhana watala Dunya This world or life, as opposed to the Hereafter Fajarah Wicked evil doers 80:42 Fajr The obligatory (faard) salah (prayer) before sunrise Fara'id (Faard) Obligatory duties 3:7 Fâsiqûn Rebellious, the disobedient to Allah swt Fiqh The meaning of the word fiqh is understanding, comprehension, knowledge, and jurisprudence in Islam. A jurist is called a Faqih who is an expert in matters of Islamic legal matters. A Faqih is to pass verdicts within the rules of the Islamic Law namely Shariah. The most famous scholars of Fiqh in the history Muslims are the founders of the four schools of thought in Islam: Imam Malik, Imam Ash-Shafi'i, Imam Abu Hanifah, and Imam Ahmad. Anything or action in Islam falls within the following five categories of Fiqh: Fardh (Must): This category is a must for the Muslim to do such as the five daily prayers. Doing the Fardh counts as a good deed, and not doing it is considered a bad deed or a sin. It is also called Wajib except for Imam Abu Hanifah who makes Wajib a separate category between the Fardh and the Mubah. Mandub (Recommended): This category is recommended for the Muslim to do such as extra prayers after Zuhr and Maghrib. Doing the Mandub counts as a good deed and not doing it does not count as a bad deed or a sin. Mubah (Allowed): This category is left undecided and left for the person, such as eating apples or oranges. Doing or not doing the Mubah does not count as a good or bad deed. Intention of the person can change Mubah to Fard, Mandub, Makruh, or Haram. Other things could also change the status of the Mubah. For example, any Mubah becomes Haram if it is proven harmful, and any necessary thing to fulfill a Fardh is a Fardh too. Makruh (Hated): This category is a detested and hated such as growing very long fingernails or sleeping on the stomach. Not doing the Makruh counts as a good deed and doing it does not count as a bad deed. Haram (Prohibited): This category is prohibited for the Muslim to do such as stealing and lying. Doing the haram counts as a bad deed and not doing it counts as a good deed. "Fiqh literally means, the true understanding of what is intended. An example of this usage can be found in the Prophet Muhammad's [saaws] statement?: "To whosever Allah wished good, he gives the Fiqh (true understanding) of the deen". Technically, however, fiqh referes to the science of deducing Islamic Laws from evidence found in the sources of Islamic law. By extension it also means the body of Islamic laws so deduced." -Abu Ameenah Bilal Philips in: 'The Evolution of Fiqh' Fitnah Polytheism and to disbelieve after one has believed in Allah, or a trial or a calamity, affliction or to set up rivals in worship with Allah, etc. 2:193, 5:71 Fitrah Islamic scholar al-Sayyuti said: "The best explanation of fitrah is that it is the Sunnah (way) of all of the Prophets which is in agreement with (all of) the revealed Laws, indicating that it is a response to naturally created inclinations." 30:30 Ghaib Unseen 2:3, 2:33, 72:26 Hadith / Hadeeth Literally means "something new". In Islam, refers to that which is attributed to the Prophet (saaws) as regards words, actions or tacit approval, physical features and characteristics Halal Permissible, lawful Haraam Prohibited, illegal Hasan Good or acceptable. Used to indicate authenticity of some reports Hijab Literally means Concealing, screening, protecting and is used to refer to the mandatory dress of the muslim, male or female. (Plural is hujub) The root word of hijab is hajaba and that means: hajb (to veil), cover, screen, shelter, seclude (from), to hide, obscure (from sight), to make imperceptible, invisible, to conceal, to make or form a separation (a woman), to disguise, masked, to conceal, hide, to flee from sight, veil, to veil, conceal, to cover up, become hidden, to be obscured, to vanish, to become invisible, disappear from sight, to veil, to conceal, to withdraw, to elude perception. Hajb: seclusion, screening off, keeping away, keeping off Hujub: cover, wrap, drape, a curtain, a woman's veil, screen, partition, folding screen, barrier Ihtijab: Concealment, hiddenness, seclusion, veildness, veiling, purdah Mahjub: concealed, hidden, veiled Hijrah Means migration. The Hijrah refers to the Prophet's migration from Mecca to Madinah. This journey took place in the twelfth year of his mission (622 C.E.). This is the beginning of the Muslim calendar. The word hijrah means to leave a place to seek sancturary or freedom from persecution or freedom of religion or any other purpose. Hijrah can also mean to leave a bad way of life for a good or more righteous way. Hudud The limits ordained by Allah. This includes the punishment for crimes. Iblîs A jinn and shaytaan (satan) 2:34 Iftar To break the fast Iqâmat-as-Salât Offer prayers perfectly 5:12, 35:29 Ilâh Deity, lord, god 5:73, 114:3 Imân (Eemân) Faith Islam Submission to Allah's Will Isnad Has two meanings: Ascribing a hadeeth back to the one who said it - connecting the chain of narration, and The chain of narrators which reaches back to the text - which is the same as "as-sanad" Istawa Rose over - very important to understand in context of the ayat 2:29 Jahiliyyah Extreme ignorance (jahl) and disbelief. Often used to describe the era that preceeded the revelation of the Qur'an, and ignorance in general. Jihad To fight and kill in the path of Allah, the enemies of Allah, for the cause of Allah. It can also be used to mean to strive in the path of Allah. Jilbaab A loose-fitting garment covering the entire body, so that the shape of the woman is not defined but hidden, including covering the head, face, and hands. (Plural is Jalabib) Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) relates: "Women used to room about without Cloaks (Jilbaabs) and men used to see their faces and hands, but when the verse stating 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks over themselves.' (Surah Al-Ahzaab,V.59) was revealed, then this was prohibited and women were ordered to wear the Jilbaab. ...The word Jilbaab means a sheet which Ibn Masood (Radhiallaahu Ánhu) explained as a cloak covering the entire body including the head, face and hands. Therefore, it is not permissible for the women to reveal the face and hands in public. [Ibn Taymiyyah's book on fatwaas Page# 110 Vol # 2 also in the book Hijaab Page # 15] Jinn A creation of Allah made from smokeless fire. They are also invited to accept Islam and will have to give account of their deeds on the Day of Judgement Jinn Ka'ba A square stone building in Al-Masjid-al-Haram (the well-known mosque at Makka) . Muslims line up in prayer facing towards this direction. 5:97 Kafarah Disbelievers in Allah in His Oneness and in His Messenger Muhammad 81:42 Kâfirûn Disbelievers in Allah, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, in Al-Qadar (Divine Preordainments, good or bad), etc. Surah 109 Khabîth evil 5:100 Khalafee A person who chooses to follow the later generations of Muslims as opposed to the early ones Khutbah A speech or sermon. It is sometimes used to refer to the sermon given during the Friday congregational prayer. Kuwwirat Wound round and lost its light and is overthrown 81:1 Laghw Dirty, false, evil vain talk 28:55 Madhdhab, Muthab Way, school of thought, direction, manner, mode. A muslim should not follow a madhdhab when it contradicts clear proof in Quran and Sunnah. Maulâ Lord, Helper, Protector, Supporter, Patron 9:51, 2:286 Mahram A male, whom a woman can never marry because of close relationship (e.g. a brother, a father, an uncle etc.); or her own husband Masjid A place designated for salah. Called "Mosque" in English. Minhaj Methodology, e.g. methods, rules, system, procedures. Muhsin Good-doer, i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame etc., and in accordance with the Sunna of Allah's Messenger Muhammed 2:112 Munkar Wrong, evil-doing, sins, polytheism, disbelief, etc. 5:79 Mushrikûn Polytheists, pagans, idolaters, disbelievers in the ONeness of Allah, those who worship others along with Allah, and also those who set up rivals with (or partners to) Allah, swt, etc. 16:20, 61:9 Mutaffifin Those who give less in measure and weight (decrease the rights of others) 83:1 Mutawattir Literally means "succession, consecutive." Islamically refers to hadith which is narrated by such a large number of people that it is impossible (Allahu Alim) that they have invented a lie. Its conditions : That it be narrated by a large number of people. Scholars differ about the actual number required That this number is found in every level of the isnaad That it is impossible that they could have gathered together upon a lie Muttaqûn Pious and righteous persons who fear Allah swt much (abstain from all kinds of sins and evil deeds which Allah has forbidden) and love Allah much (perform all kinds of good deeds which Allah has ordained). 2:2, 9:44, 11:49, 16:30, 16:31, 92:17 Nafs Adam or a person or a soul etc. 91:7 Najaassa Impurity 9:28 Nawâfil Additional,optional practice of worshipprayers 87:15 Niqab A face cover that is in an affixed position, i.e. a face veil. Qabîluhu Satan's soldiers from the jinns or his tribe 7:27 Qadar Decree, Preordainment of Allah's Will. One of the five pillars of Islam. Qiblah Prayer Direction (for Muslims, it is to face the Ka'ba) 2:143-150 Qudsi / Qudsee That which is narrated to us from the Prophet (saaws) from his Lord, the Exalted and Mighty. The difference between it and the Qur’aan - The most obvious differences are: As for the Qur’aan, then its meaning and wording is from Allaah and the hadeeth qudsee, its meaning is from Allaah and its wording from the Prophet (saaws). The Qur’aan is recited in Prayer as part of worship, but the hadeeth qudsee is not. The Qur’aan is all mutawaatir and the hadeeth qudsee does not have to be. Compilations of ahaadeeth qudseeyyah: "al-Ittihaafaatus-Saniyyah bil Ahaadeethil Qudseeyyah" - `Abdur-Ra’oof al-Manaawee, which contains 272 hadeeth. Sadaqa Deeds of charity done in Allah's (swt) cause Sahabah Companions of the Prophet Saheeh / Sahih Literally means "Sound, healthy." Islamically it refers to the following: The hadithwhose isnaad is connected through "just" (‘adl) and precise (daabit) narrators from beginning to end, not being shaadhdh or having a hidden defect (‘illah). The five conditions : ittisaalus- sanad - - That its isnaad is connected. That every one of its narrators heard it directly from the person he is narrating from, from the start of the isnaad to the end. al-`adaalah - - That all of its narrators are ‘adl (just); i.e. Muslim, Of age (baaligh), Sane (‘aaqil), Not an open sinner (faasiq), and not having bad manners and habits (makhroomul maroo.ah). 3) That all of its narrators are daabit (precise), which is of two kinds: dabtus-sadr - (precision of the heart) - that he memorises it correctly and transmits it as he heard it and that he understands it if he is reporting its meaning. dabtul kitaab - (precision of writing) - that he correctly writes it down, preserves it an makes sure that it is passed on correctly. `adamush shuthooth - - That it is not shaadhdh. And the shaadhdh is when the reliable narrators contradicting those who are more reliable than him. `adamul `illah - - That it does not contain (‘illah) hidden weakness. The ‘illah is a non-apparent factor which affects the authenticity of the hadeeth, whilst the isnaad appears to be free from it, e.g. a hidden gap in the isnaad. If any of these five conditions are not fulfilled then the isnaad will not be saheeh. The ruling regarding the saheeh hadeeth: It is obligatory to act upon it according to the consensus of the scholars of hadeeth and all those whose word is counted from the scholars of usool and fiqh. It is a proof in the sharee’ah and it is not permissible for anyone to leave off acting upon it. The most authentic isnaads: In the view of al-Bukhaari the most authentic isnaad is: Maalik from Naafi’ from Ibn ‘Umar. [This isnaad is known as "silsilatudh-dhahab" (the chain of gold)]. In the view of Ishaaq ibn Raahawaih and Ahmad the most authentic is: Az-Zuhree from Saalim from Ibn `Umar. In the view of Ibn al-Madeenee and al-Fallaas it is: Ibn Seereen from ‘Abeedah from ‘Alee. In the view of Ibn Ma’een it is: Al A’amash from Ibraaheem An-Nakha’ee from ‘Alqamah from `Abdullaah ibn Mas’ood. In the view of Ibn Abee Shaybah it is: Az-Zuhree from ‘Alee Ibn al-Husayn from al-Husayn from ‘Alee. The first book written to include only the saheeh: "Saheehul Bukhaari" which was followed by "Saheeh Muslim". The more authentic of the two being "Saheehul Bukhaari". Neither al-Bukhaari nor Muslim tried to gather all of the authentic ahaadeeth in their books: Saheehul Bukhaari contains 7,275 ahaadeeth including repetitions and about 4,000 without repetitions. Saheeh Muslim contains about 12,000 with repetitions and about 4,000 without. Which of the hadeeth of al-Bukhaari and Muslim have the ruling of being definitely saheeh?: Only the hadeeth which they report with a connected isnaad are so counted. As for those which are reported with a narrator or narrators missing from the start of the isnaad, then they are termed mu’allaq. al-Bukhaari often does this in the chapter headings, but not within the text of his book. And these narrations are of two types: That which is reported with certainty, e.g. he said, he ordered, he mentioned - then that is judged to be saheeh from the person it is narrated from. That reported without certainty, e.g. it is said that, it is reported that (using the passive tense), then that does not carry the automatic ruling of it being saheeh. Salaf Literally means "those (from history) who precede, have gone before". Salaf as-Saalih The people of the past, namely the first three generations of pious muslims during and after the revelation of the Qur'an, i.e.the Sahabah (companions) of the Prophet, saaws , the Taabi'een (followers) and the Taabi Taabi'een (followers of the followers). Islam teaches that As-Salaf as-Saalih (or "Salaf" as sometimes referred to in short), are superior in their understanding of the Revelation of Al-Qu'ran. Generally speaking, the people present during any event (such as the revelation of the Quran) will understand it better than those who read about it later. The Prophet, saaws, said: "I am leaving you two things and you will never go astray as long as you cling to them -- they are the Book of Allah and my Sunnah." [Reported by Al- Haakim - Sahih]. "The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." [Reported by Bukhari and Muslim- Mutawaatir]. "My Ummah will not unite upon error." [Reported by at-Tirmidhee and Haakim - Sahih] Salafi Means "of the salaf". The "i" (sounds like "ee") on the end of the word means "of the", "of" and/or "are". The word "salafi" can only be used in association with words that are of things that are truly from the far past, and in this case (when refering to Islamic matters) are truly from the first three generation of pious muslims, or those who came after them, but who are still in the far past to us today. Salafi dawah (Salafy dawah) An english transposition of "dawah salafi". In Arabic, the noun comes before the adjective; in English, the adjective comes first. See dawat-us-salafiyyah Salafi muslim There is no such thing as a "salafi muslim" (muslim of the salaf) in today's time. In order to be a salaf, you had to live during the first 3 generations during and/or after the revelation of the Qur'an. To make a sunnah out of calling yourself a salafi muslim is to state that 1) you are of the first three generations of pious muslims after the revelation of the Qur'an and 2) you have potential for division into a sect. One may use the word "Salafi Muslim" but not make a sunnah/tradition out of it, as though it is a required part of the religion. Those who adhere to dawat-us-salafiyyah best describe themself as a "Muslim" whose minhaj (methodology/system) is Qur'an and Sunnah and madhdhab (way) is that of the salaf. Read more at article Dawat-us-salafiyyah. 41:33 Salâmu-'Alaikum Peace be unto you. The greeting between Muslims. Not to be initiated to say to a non-Muslim. 16:32 Sheikh (Shaykh) 1. A Muslim over 40 yrs old., or 2. A Muslim who is a student of knowledge. Even a new Muslim can be called a Sheikh if he is diligent in seeking the knowledge of Islam based upon Quran and authentic Sunnah. He is a Sheikh to those he can teach. Not to be confused with an Alim (person of knowledge). Shi'ah (Shi'ite) Those misguided who call themselves muslims, yet who hate and curse the Prophet's Companions and claim them to be apostates, claim that the Qur'an has been altered, was incorrectly delivered to Muhammad , reject the authentic Sunnah and/or worship the Prophet's family, peace be upon them. Shirk To associate partners with Allah in all that is particular to Allah, from love, hope, fear, worship, and all other matters that are solely due to Allah, swt, alone. Sufi A Muslim who has accepted misguidance by dividing into a sect of people who worship graves and saints and claim Divine incarnation. Tasawwuf (mystism) has come to be known as "Sufism" in the west. SUFI, (The Persian form of the plural being Sufiyan). A man of the people called Sufiyah who profess the mystic principle of Tasawwuf. There is considerable discussion as to the origin of this word. It is said to be derived (1) from the Arabic Suf , "wool," on account of the woollen dress worn by Eastern ascetics; (2) or from the Arabic Safu, "purity," with reference to the effort to attain the metaphysical purity (which is scarcely probable); (3) or from the Greek, meaning "wisdom"; (4) or, according to the Ghiyasu'l-Lughat, it is derived from the Su fah, the name of the tribe of Arabs who in the "time of ignorance," separated themselves from the world, and engaged themselves exclusively in the service of the Makkah Temple. From the very days of Muhammad, saaws, there have been always those who, whilst they called themselves Muslims, set aside the literal meaning of the words of Muhammad, saaws, for a supposed mystic or spiritual interpretation, and it is generally admitted by Sufis that one of the great founders of their system, as found in Islam, was the adopted son (sic) and son-in-law of the Prophet, 'Ali ibn Abi Talib. The Sufis themselves admit that their religious system has always existed in the world, prior to the mission of Muhammad, saaws, and the unprejudiced student of their system will observe that Tasawwuf, or Sufism, is but a Muslim adaptation of the Vedanta school of Hindu philosophers (sic), and which also we find in the writings of old academics of Greece, and Sir William Jones thought Plato learned from the sages of the East. The Sufis are divided into innumerable sects, which find expression in the numerous religious orders of Darweshes or Faqirs; but although they differ in name and in some of their customs, as dress, meditations and recitations, they are all agreed in their principal tenets, particularly those which inculcate the absolute necessity of blind submission to a murshid, or inspired guide. It is generally admitted that, quite irrespective of minor sects, the Sufis are divided into those who claim to be only the Ilhamiyah, or inspired of God, and those who assert that they are Ittihadiyah, or unionist with God (sic). Ibn Al-Jawzee (ra) said: "Then a group of people came – meaning from the Sufis – and they began to speak to them concerning hunger, poverty, fantasies and illusions. And they authored books on that, such as was done by Al-Haarith Al-Muhaasibee. Then other people came after them and they revised the way of Sufism and they characterized themselves with attributes by which they distinguished it from its (original) state. Such attributes include wearing tattered and old clothing, hearing (music), bursting out in passionate emotions, dancing and clapping. And they specified themselves by exceeding in cleanliness and purification. Then this matter did not cease to increase in the least, and their sheikhs began to fabricate many stories for them and speak about their mystical occurrences. And this asserted their remoteness from the scholars. Rather, this asserted for them, their belief that they possessed the most complete forms of knowledge, such that they named it the hidden knowledge (al-‘ilm-ul-baatin). And they placed knowledge of the Religion as being knowledge that is apparent (al-‘ilm-ud-dhaair). From them, were those whose severity in hunger brought them to fancy detestable illusions. Thus they claimed strong love and passion for the truth. So it is as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. And these people were caught between disbelief and innovation. Then these people divided into various orders and their beliefs grew corrupt. So from them, were some who held the view that Allaah was incarnate in His creation (hulool) and there were some who held the view that the Creator and creation were in reality one existence (Ittihaad). And the Devil did not cease to speak to them about different types of innovations until they made them aspects of the Sunnah. And then there came Abu ‘Abd-ir-Rahmaan As-Sulamee, who wrote a book for them entitled As-Sunan, and who compiled for them Haqaa’iq-ut-Tafseer. He mentioned in it, amazing things about them (i.e. the Sufis) concerning their interpretation of the Qur’aan, based upon the mystical occurrences that befell them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan. Abu Mansoor ‘Abd-ur-Rahmaan Al-Qazaaz related to us that: Abu Bakr Al-Khateeb informed us that: Muhammad Ibn Yoosuf Al-Qattaan An-Naisaburee said to me that: ‘Abu ‘Abd-ir-Rahmaan As-Sulamee is not reliable. And he did not used to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah Ibn Al-Bai’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other similar things. And he used to fabricate ahaadeeth for the Sufis.’ Sunni 1. A belief or action that is in accordance with the Sunnah of the Prophet Muhammad . 2. Literally "of the Sunnah". 3. A muslim who has Blind adherence to a single Imam for all Islamic rulings. A Muslim who has accepted misguidance by dividing into a sect which prescribes to only the madhdhab of a sole Imam and ignoring the consensus of the salaf when in contradiction to their chosen Imam (i.e. Madhdhab Hanafi, Madhdhab Maliki, Madhdhab Shaffii, Madhdhab Hanabali). The salaf have instructed Muslims to not pay heed to errors in their own teaching and the same should be done with any clear errors in the teaching of any Imam, past or present. Tâbi'een Those who met the Companions of the Prophet and learned from them. Tafseer The explanation and understanding of the Qur'an or just a verse of the Qur'an Tâghût Anything worshipped other than Allah, i.e. all the false deities. It may be shaytaan, jinn, idols, stones, sun, stars, angels, human beings e.g. Esau (Jesus), Messengers of Allah swt, who were falsely worshipped and taken as Tâghûts. Likewise saints, graves, rulers, leaders, etc., are falsely worshipped, and wrongly followed. 2:256 Taqleed To blindly follow a person whose following is not based on proof and does not rely upon knowledge. Also used to refer to the acceptance of all sayings of a person without knowing the evidence for the fatwa (ruling). Taqwa Ibn Abi Shaibah reports in 'Kitab ul Eman' that the tabi'ee Talq ibn Habeeb was asked to define taqwa, so he said, 'Taqwa is acting in obedience to Allah, hoping for His Mercy, upon light from Him, and taqwa is leaving acts of disobedience to Allah out of fear of Him, upon light from Him.' Târiq Night-comer, i.e. the bright star 86:1 Tayyib All that is good as regards things, deeds, beliefs, persons, foods, etc. 5:100 Walî Protector, Guardian, Supporter, Helper, Friend etc. [plural 'Auliyâ] 33:17 Zakât 2.5% of wealth given yearly; One of the five pillars (i.e. duties) of a muslim 5:12, 98:5 Zâlimûn Polytheists and wrong-doers and unjust. 5:51, 11:18, 16:113 Dhikr (Remembrance of Allah swt) That Every Muslim Should Know La ilaha ilAllah - There is no deity (worthy of worship) but (the One) Allah Alhamdulilah - All praise is due to Allah. To be said when happy and at other times. Is recommended to praise Allah (swt) before expressing gratitude to the people. As sala'amu alaikum - Peace be upon you. The required greeting a muslim man should give to another muslim man and that a muslimah [female muslim] should give another muslimah [when not too shy to be heard in the presence of men who are not mahram to her]. It is a recommended sunnah to say this to a muslim, and fard (obligatory) to reply (i.e. to say "wa laikum as-sala'am"). Bismillah - In the name of Allah. [biss-mih-LAH] What Muslims say before engaging in most anything, especially before reading Qur'an, before eating, when entering a room [before entering toilet area, ask for protection from the male and female jinn], when leaving and entering the house, etc. Insha'Allah - If Allah will, If Allah wills it, if it is Allah's will, Allah willing, in Allah's timing and choosing And never say of anything, "I shall do such and such thing tomorrow." Except (with the saying), "If Allâh will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this." [The Noble Qur'an Al-Kahf 18:23-24] The Prophet said, "Solomon (the son of) David said, 'Tonight I will sleep with seventy ladies each of whom will conceive a child who will be a knight fighting for Allah's cause.' His companion said, 'If Allah will.' But Solomon did not say so; therefore none of those women got pregnant except one who gave birth to a half child.[i.e. a gay man]" The Prophet further said, "If the Prophet Solomon had said it (i.e. 'If Allah will') he would have begotten children who would have fought in Allah's cause." Shuaib and Ibn Abi Az-Zinad said, "Ninety (women) is more correct (than seventy)." [Bukhari 4:635, Narrated Abu Huraira] The Prophet said: Do not say: What Allah wills and so and so wills, but say: "What Allah wills", and then separately "What so and so wills". [Tirmidhi, Narrated Hudhayfah, Transmitted by AbuDawud.] The best among them said: "Did I not tell you: why do you not say: Insha Allah (If Allah will)." [The Noble Qur'an Al-Qalam 68:28] Subhana wa ta'ala - This means "Allah is exalted above weakness and indignity." Sometimes abbreviated as "swt". After saying "Allah" or "Allah's", etc, the Muslim should give praises to Allah swt with this phrase or one of many other phrases giving praise to Allah, swt. Innaa Lillaahi wa innaa ilayhi raaji’oon - Means, "To Allaah we belong and unto Him is our return." Is said immediately upon hearing of the death of a Muslim. or - Salla 'Llahu 'alayhi wa sallam - This means "May Allah's peace and blessings be upon him" and it should be said after referring to Muhammad or other prophets. Sometimes abbreviated at "s.a.a.w.s." or "saaws" or 'Alayh is'Salam - This means "Peace be upon him" and it should be said after referring to prophets and angels. Sometimes abbreviated as "PBUH". - Radiya 'Llahu 'anhu - This means "May Allah be pleased with him" and should be said after referring to a male companion. - Radiya 'Llahu 'anha - This means "May Allah be pleased with her" and should be said after referring to a female companion. Radiya 'Llahu 'anhuma - This means "May Allah be pleased with them" and should be said after referring to two companions. Radiya 'Llahu 'anhum - This means "May Allah be pleased with them" and should be said after referring to more than two companions. Rahimahu 'Llah - (say rah-hee muh hoo-lah). This means "May Allah have mercy on him" and should be said after referring to a past scholar or righteous muslim. Taken from: http://muttaqun.com/dictionary3.html

Teaching Small Classes

Most teachers would agree that teaching a small class comes with many benefits. Teachers can offer one-on-one assistance at times and are more likely to meet the individual needs of their students. Some teachers, however, find it quite challenging to keep their students interested and excited about learning in a small class. Depending on the location you are teaching in, small classes range from about three to seven students. In countries where large classes are the norm, classes of twenty may still be considered small. There are numerous coping strategies and activities that teachers can use to deal with the challenges of timing and student engagement.
Advantages of Teaching Small Classes
Comfort: Teachers and students often feel more comfortable when the class size is smaller. Students generally feel more comfortable voicing their questions and opinions.
Students' needs met: Teachers can design customized lessons to meet the needs and interests of all of the class members.
Student centred: Teaching is student centred and often more communicative than is possible in large classes. Students also have more opportunity to speak.
Space: Students have plenty of space to move around in the classroom. Teachers can also arrange excursions (or suggest spontaneous ones) outside of the classroom where students can be exposed to real world English.
Attendance: Class attendance is usually high because students know they will be missed if they are absent. They also feel like they belong to the group.
Tasks Completed: Assignments and homework are more likely to be completed because the teacher is more likely to check.
Preparation time: Less preparation time is required for photocopying. There are generally enough textbooks to go around so photocopying is limited to extra activities.
Detailed Feedback: Teachers have time to provide detailed feedback when marking assignments and tests, so students get a better sense of how they are improving and where they need to work harder. Teachers also have more time to answer questions before, during, and after class
Challenges of Teaching Small Classes
Timing: Activities finish quickly, so teachers may need to prepare more lessons and games.
Distractions: Pairs can get distracted easily since they can hear what each other are saying.
Attendance: If a few students do miss a class, planned lessons can occasionally flop. For example, you may plan a lesson that requires pair work, and then find that only three of your six students come to class.
Fillers: Teachers must always have plenty of fillers on hand for times when lessons or activities get completed quickly.
Boredom: Students may become bored working with the same pairs or groupings all of the time. There may also be less energy in the room in a small class.
Anxiety: While you will likely feel more comfortable teaching in a small class, shy students who are used to blending into a large class may be uncomfortable participating. You will have to take special measures to help them gain confidence.
Activities not always suitable: Some activities in textbooks, such as debates or role-playing, may not be possible if a class is very small. You will have to spend some preparation time adapting textbook activities.
Strategies for Coping with Small Classes
Fillers: Always have plenty of fillers (such as puzzles and games) ready in case activities finish quickly. Keep a list of games or warm ups on hand to use when energy gets low. Some may need to be adapted slightly if the class is very small.
Review often: Take the time to make sure that your students understand the lessons and material.
Encourage confidence: Help shy students to feel more comfortable by trying not to put them on the spot. Let them get comfortable with you and their classmates before you start calling on them to speak up more. Remember to praise them often and save criticism for private interviews.
Change the dynamics: Invite students from other classes in once in a while. Prearrange pair group and getting to know you activities with other teachers who have small classes. If you have high level students pair them with lower level students and give them the opportunity to teach.
Ask for feedback: Take time to find out whether or not students are happy with the class. Ask for suggestions regarding activities they want to do or skills they would like to improve. Put a question box or envelope out so that students can remain anonymous if they want to.
Activities to use in Small Classes
Use English newspapers: Ask students to bring in a daily paper. Assign one story to each student to read and present. See the Guide for Teachers on how to use English Club's Monthly News Digest in the classroom.
Use music in the classroom: Have students listen to English songs. Use cloze exercises and teach vocabulary and idioms.
Storytelling: Have students tell stories from their own cultures or childhoods. It is fun to take students to a new location to do this, such as a park or a coffee shop.
Chain writing: Each student writes one sentence on a piece of paper and then passes it on until each story is complete.
Role-playing: Give students lots of opportunity to use the language they are learning in mock-style everyday settings.
Board games: Small groups are great for playing board games such as Word Up. Card games are a great way for students to practice asking questions. Make sure that they speak in English rather than speaking with gestures or in their own native language.
Online lessons: Besides our own Learning Center, English Club offers many links to other online sites. Small classes can make use of computer labs easily. If your class does not have a computer lab, take students to the local library regularly to introduce them to the online learning sites.
Films: There are numerous lessons online for incorporating film into your class lessons. This can be done at all levels with great success, especially in a small class. Stop the film often in order to check comprehension and keep students focused.
Class Excursions: Take advantage of the class size, by getting out of the school as often as possible. Exposing your students to real English outside of the classroom is one of the most important things you can do if they are visiting from foreign countries.
Guest speakers: Invite people into your classroom to speak or participate in a lesson. This can be other students who have a special interest or understanding about a topic you are working with, or other people from the community who would be willing to come into your class. Your students will appreciate a new face from time to time in a class that has limited numbers.

Countable Nouns dan Uncountable Nouns

Kata benda atau Nouns dalam bahasa inggris (sebenarnya juga dalam bahasa Indonesia), ditinjau dari bisa tidaknya dihitung, dapat dibagi menjadi 2 golongan besar. Yaitu Countable Nouns (kata benda yang bisa dihitung) dan UnCountable Nouns (kata benda yang tidak dapat dihitung).
Memang topik ini sangat sepele, namun perlu kita pelajari dalam bahasa inggris, karena banyak orang yang keliru atau tidak tau kapan harus bilang “book” atau “books” misalnya. Pengetahuan tentang topik countable nouns dan uncountable nouns ini akan membuat Anda lebih pede berbahasa inggris.
COUNTABLE NOUNS:
Pertama COUNTABLE NOUNS, atau kata benda yang dapat dihitung. Contohnya adalah: book, computer, car, dan sebagainya.
Nah, dalam bahasa inggris ada perbedaan jika kita ingin mengatakan satu buku dengan dua buku. Kalau satu buku = a book, sedangkan dua buku two books, lihat book nya ditambah huruf s menjadi books.
SINGULAR dan PLURAL NOUNS:
Dalam pelajaran bahasa inggris disekolah dulu (sekarang saya sudah lulus, hehe..) ada pembagian lagi untuk countable nouns ini yaitu Singular Nouns dan Plural Nouns. Singular artinya tunggal sedangkan Plural artinya jamak atau lebih dari satu.
Biasanya, dari kata benda tunggal menjadi jamak ditambah s atau es. Contoh: book menjadi books, tomato menjadi tomatoes. Kok ndak tomatos ya? haha.. Itulah yang membuat banyak orang mengatakan bahasa inggris itu sulit. Adalagi malah yang tidak beraturan misalnya man menjadi men. Kacau deh!. Anda mungkin telah membaca tulisan saya tentang bahasa inggris sulit? Jika belum silahkan baca judul ini: Bahasa Inggris Sering Dianggap Sulit, Why?
Banyak buku tatabahasa inggris yang berisi tabel tentang cara penambahan s atau es ini, sebenarnya ada kreteria atau rumus yang dapat diikuti, misalnya untuk kata yang berakhir dengan LY atau RY maka diganti menjadi ies, contohnya: baby menjadi babies, lady menjadi ladies, fly menjadi flies, dan sebagainya.
Saran saya anda sebaiknya beli buku tentang Tatabahasa Inggris, banyak yang lengkap sekali dengan contoh-contoh dan tabel-tabel yang memuat singular dan plural nouns ini.
Nah, dalam hubungannya nanti dengan TO BE (is, am, are) nanti juga beda untuk singular nouns dan plural nouns. Nanti tentang TO BE akan saya tuliskan lebih lengkap. Ini contoh singkat saja:
This is a book (singular atau tunggal)These are two books (plural atau jamak)
Anda lihat pebedaannya di is atau are juga (tobe).
–
UNCOUNTABLE NOUNS
Uncountable Nouns adalah kata benda yang tak dapat dihitung. Itulah pelajaran yang saya dapatkan waktu bahasa inggris dulu. Maksudnya tidak bisa dikatakan satu atau dua.
Misalnya: air (water), honey (madu). Ngga bisa a water (satu air), ngga bisa two honey (dua madu), dan sebagainya.
Sebenarnya sih tetap dapat dihitung juga kalau misalnya dicangkirin dulu, menjadi a cup of water.
Biasanya bentuk yang digunakan untuk uncountable nouns ini adalah: a …. of …. seperti tadi a cup of water, atau a bottle of water. Tidak boleh a water, ok?
Tentu saja karena uncountable nouns adalah kata benda yang tidak dapat dihitung maka tidak boleh ditambah s atau es seperti countable nouns tadi. Tidak ada waterS (ini salah). Tapi kalau three cups of water (tiga cangkir air) bisa.
Untuk menyatakan banyak, biasanya menggunakan kata-kata seperti SOME, MUCH, LITTLE. Contoh: I want some water, I dont have much time.
Ok, sekian saja pelajaran bahasa inggris yang berhubungan dengan Countable dan UnCountable Nouns ini, untuk lebih lengkap tentang berbagai contoh kata-katanya serta rumus-rumusnya Anda saya sarankan beli buku english grammar (tatabahasa inggris).
Dengan pengetahuan dasar ini, anda bisa membedakan kapan pakai s kapan pakai es dan kapan tidak. Tapi jangan jadikan kerumitan bahasa inggris ini justru halangan untuk Anda bisa bahasa Inggris, pelajari saja dengan step-by-step (selangkah demi selangkah) dan lebih banyak praktek.
Mungkin Anda belum membaca cara jitu belajar bahasa inggris yang satu ini? Belajar Bahasa Inggris Gratis Ala Tarzan (klik untuk membacanya).
Semoga bahasa inggris Anda membuat Anda semakin pede. Plus biasanya orang yang pandai bahasa inggris lebih mudah untuk mencari penghasilan tambahan juga lewat internet ini, hehehe..
Sekali waktu simak web saya tentang Belajar Internet Marketing di http://belajar-bisnis.com. Kalau Anda pandai bahasa Inggris maka Internet marketing adalah dunia yang sangat cemerlang
Thanks ya.
Best RegardsMufli
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Pentingnya Vocabulary Atau Perbendaharaan Kata
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NOUNS atau Kata Benda
Countable Nouns dan Uncountable Nouns
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Bahasa Inggris itu Lucu dan Rumit

Setelah kupikir-pikir lagi bahasa inggris itu lucu dan rumit juga. Bagaimana tidak? misalnya huruf dobel oo dibaca u, seperti book dibaca buk. Gak hemat huruf. Kadang-kadang huruf yang sama malah dibaca berbeda, misalanya CUT (dibaca kat), sedangkan PUT dibaca tetap put juga, kenapa ngga pat?. Sedangkan AIR malah artinya UDARA, PUPPY (baca papi) artinya anak anjing. Kalau Buffalo (baca bafalo atau bapak lo) artinya kerbau. Kalau COW (baca kau) artinya sapi. Papi anak anjing, bapaklo kerbau, kau sapi. hahaha…

Tapi sebelum posting satu ini, saya telah menuliskan Katakan Saja Bahasa Inggris Itu Mudah maksud saya tak lain agar walaupun sulit setidaknya kita tak terhambat di level mindset Anda. Kalau terus menerus saja Anda bilang sulit, sukar, susah, rumit maka benar bahasa inggris akan menjadi semakin rumit.

Contoh lainnya: mau bilang satu buku dalam bahasa inggrisnya adalah a book, kalau dua buku harus bilang two books. Mengapa kok ditambah s segala? Sedangkan tomato jika lebih dari satu tidak boleh tomatos harus ditambah es menjadi tomatoes. Setahu saya kalo tomat ditambah es menjadi es tomat!.

Karena itulah bisa jadi yang paling jitu belajar bahasa inggris ini adalah dengan melupakan kerumitannya dan belajar bahasa inggris seperti Tarzan. Anda belum tau ya bagaimana Tarzan belajar bahasa inggris? Ok, jangan lupa baca ini juga: Belajar Bahasa Inggris Gratis Ala Tarzan


Ok, untuk Anda, hari ini telah saya tuliskan materi pelajaran bahasa Inggris dasar tentang “Countable Nouns dan Uncountable Nouns“ yang akan membimbing anda agar lebih mudah kapan menggunakan s pada kata benda seperti books, kapan tidak. Dengan pengetahuan dasar ini, anda bisa membedakan kapan pakai s kapan pakai es dan kapan tidak. Tapi jangan jadikan kerumitan bahasa inggris ini justru halangan untuk Anda bisa bahasa Inggris, pelajari saja dengan step-by-step (selangkah demi selangkah) dan lebih banyak praktek.

Selamat belajar bahasa inggris.

Best Regards
Mufli

Is my baby too young to learn English?

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FUN KID
Minggu, 2008 November 16

It is never too early to introduce English to your baby. Babies love sounds, rhymes, and stories. Learning a language comes naturally to them. Most experts agree that babyhood is the best time to learn a second language. From birth to about age two or three, your baby's brain acts like a sponge. This is also the best time for a parent to teach a language. Parents and other adults naturally speak more slowly and clearly to babies than older children. They also tend to repeat words and phrases often. Repetition is very important for language learning.

Buzzy Bee never cuts in line.