THE QUR’AN Proposed as a condition of fulfilling Englis Language Lecture

THE QUR’AN

The Qur’an is the final book sent by Allah, it is a great and noble book.  It was revealed in the Arabic language in a beautiful style. Its rhyme and rhythm aere biutiful. Tha Qur’an is a wonderful book of guidance. It gives us a good feeling to read it. Its massage is full of life. In other words, the Qur’an tells us how to behave at home, how to behave with our parents, brothers, sisters, friends, neighbours and strangers. It tells us how to behave towards other poepole. It is a book for all men and women in all parts of the world and for all times. It is the book of complete guidance, it is the true guidance for all mankind. Allah asked us to read the Qur’an, reads it daily, understed its meaning and tries to follow it in his life. We will be happy and successful if we obay Allah’s commands which are written in the Qur’an.

Translation 

Al-Qur’an adalah kitab terakhir yang di kirimkan Allah, ini adalah kitab tertinggi dan mulia. Ini dalam bahasa arab dengan gaya yang indah. Sajak dan iramanya indah. Al-Qur’an adalah kitab bimbingan yang luar biasa, ini memberikan ketentraman jiwa dalam membacanya. Pesannya mencakup seluruh kehidupan. Dengan kata lain, Al-Qur’an mengajarkan pada kita bagaimana berakhlaq di dalam rumah, bagaimana berakhlaq dengan orang tua, saudara, saudari, teman, tetangga, dan orang yang tidak di kenal, Al-Qur’an mengajarkan pada kita  terhadap sesame manusia. Al-Qur’an adalah kitab untuk sesame manusia laki-laki dan perempuan dalam setiap bagian kehidupan dunia dan akhirat. Al-Qur’an adalah kitab pembimbing yang lengka, Al-Qur’an adalah pembimbing yang benar untuk semua manusia. Allah memerintahkan kita untuk membaca Al-Qur’an, membacanya setiap hari,memahami artinya dan mencoba menjalankan dalam kehidupan kita. Kita akan merasa bahagia dan sukses jika kita mematuhi perintah Allah sebagaimana yang tertulis dalam Al-Qur’an.

VOCABULARY

Rhythm           =          irama

Rhyme             =          sajak

To serve           =          mengabdi

Virtue              =          kebaikan, kebajikan

To give up       =          menghentikan

Habit               =          kebiasaan

To behave        =          tingkah laku

Stranger           =          orang asing, belum dikenal

Command       =          perintah

Noble              =          mulia, terhormat, bangsawan

I.                   ANSWER THE FOLLOWING QUESTIONS ACCORDING TO THE TEXT ABOVE

1.      What is special about the Qur’an ? Qur’an is a great and noble book

2.      In what language was the Qur,an written ? It is written in Arabic language

3.      What is special about the language ? The language is in a beautiful style

4.      What is the main massage of the Qur,an ? It’s massage is full of  life

5.      Do we have to worship God ? Why ? Yes, we do. Because we are Allah’s creators

6.      Is it necessary for us to behave well and to stop bad habits? Why ? Yes, it is. Because that is how to be a good human being in human’s and Allah’s sigh

7.      Is the relationship between human beings prescribed in the Qur’an ? Yes, it is

8.      What must be done by muslims with the Qur’an ? Muslim must believe in the Qur’an

9.      Is the Qur’an only for certain nation and a certain period of time? No, it isn’t, it is a book for all men and woman in all parts of the world an for all times

10.  What will we receive if we follow what Allah sain in the Qur’an? We will be happy and succesful

II. VOCABULARY DEVELOPMENT

Fill in blank with the words taken from the text above

11. The Qur’an is …the final... book so we have to respect and put it in its proper place.

12. We need …guidance… from God so God sent the Qur’an to …guide… our life.

13. The Qur’an is written in …Arabic language… so we have to learn this language in order to understand it.

14. As true …guidance... we have to follow what Allah has said in the Qur’an.

15. The Qur’an was sent to all of us in order that we can achieve a …success… life in this world and in the life hereafter.

III. TEXT DISCUSSION

1.      The specification of the Quran:

a.       The position with other books: …final books…

b.      The function: …the book of guidance…

c.       The language used: …arabic language…

d.      The style of the language: …in a beautiful style..

2.      The message of the Qur’an

a.       The relationship with Allah: ..to serving and worshiping God..

b.      The relationship with oneself: ..to be good and give up bad habitats..

c.       The relationship with other: ..to behave towards other people..

3.      The addressee of the Qur’an: …for all mankind… 

4.      The relationship between a muslim and the Qur’an:

a.       ...Believes in the Qur’an..

b.      ...Reeds it daily…

c.       ...Under stand is meaning…

d.      ..Tries to follow it in his life...

5.      The final goal of life and the procedure ti achieve it.

…to be happy and successful it we obey Allah’s commands which are written in the Qur’an…

IV. GRAMMAR IN FOCUS

syntactic Pattern
Syntactics or Syntax is the study of the structure of the sentence in English .
 There are several patterns and arrangement to form a sentence in English , namely :

1 . Subject + Verb

Verbs used in this pattern is the intransitive verb is a verb that has no object like a go , sleep , freeze , rise , boil , bark , etc. .

Example sentence :

    The dog barked. (Anjing itu menggonggong)

    Water is boiling. (Air sedang mendidih)

    My father sleeps. (Ayah saya tidur)

           
2 . Subject + Verb + Object

Verbs used in this pattern is a transitive verb , ie a verb that requires objects to the meaning of the sentence to be complete and understandable .
Example sentence :

    I eat a mango. (Saya makan sebuah mangga)

    She writes a letter. (Dia menulis sebuah surat)

    He called you. (Dia menelpon kamu)

3 . Subject + Verb + Complement

The verb is used padapola also called linking verbs such as be , Become , get , look , seem , taste , sound , etc. .

Complementary to the 3rd pattern can be a noun or adjective .

example :

    It is a book. (Ini sebuah buku)

    You look beautiful. (Kamu kelihatan cantik)

    She is rich. (Dia kaya)

4 . Subject + Verb + Specification

After verbs , we can also put the adverb

example :
    She will come tomorrow. (Dia akan datang besok)

    William is at my house. (William ada di rumah saya)

    My mother swims every Sundays. (Ibu saya berenang setiap hari Minggu)

5 . Subject + Verb + Object + Object

Sometimes in a sentence consisting of two objects . The first object is usually Indirect Object , Object while the second is a Direct Object .

example :

She told us a story. (Dia menceritakan kepada kami sebuah cerita), atau (Dia menceritakan sebuah cerita kepada kami)

My mother bought me a doll. (Ibu membelikan saya sebuah boneka) atau (Ibu membelikan sebuah boneka untuk saya)

She gives me a present. (Dia memberikan saya sebuah hadiah) atau (Dia memberikan sebuah hadiah kepada saya)

6 . Subject + Verb + Object + Complement

Complementary to the end of the sentence to be associated with the Object sentence .

example :
The song makes him famous.

(Lagu ini yang membuatnya jadi terkenal)

The extra job of the Boss keeps me very busy.

(Pekerjaan tambahan dari boss membuat saya jadi sangat sibuk)

The magician gives the audience a big surprise.

(Pesulap itu memberikan kejutan besar bagi penonton)

7 . Subject + Verb + Object + Adverbs

Any adverb is placed behind Objects Objects also have to deal with .

example :
Sheila parks her car in the garage.

(Sheila memparkirkan mobilnya di dalam garasi)

I put my wallet in my pocket.

(Saya menyimpan dompet saya di dalam saku saya)

Robert hides the knife in his jacket.

(Robert menyembunyikan pisau itu di dalam jaketnya)

8 . other patterns
There are also other patterns which we can not explain one by one , especially on the position of Adverbs that is often fickle .

example :
She has just phoned me.

(Dia baru saja menelpon saya)

Mary and I have already called the police.

(Saya dan Mary sudah menelpon polisi)
Subject + Verb + Adverb + Auxiliary Verb + Etc.

example :
She will probably invite you to her party.

(Dia mungkin akan mengundangmu ke pestanya)

I can sometimes beat him.

(Kadang-kadang saya bisa mengalahkannya)

arranged
Subject + verb + object + adverb of manner + place + time
1 . Ahmad bought the book in the movie theater last night
2 . Ali read the letter quickly intervening in his room before breakfast
3 . The Officials built a new school in this street last month
4 . The little girl ate a banana quietly in the kitchen this morning
5 . The children played chess seriously in their room last night

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contoh teks moderator dalam bahasa inggris

assalamu’alaikum Wr. Wb.

الْحَمْدُ ِللهِ رَبِّ الْعَالَمِيْنَ وَالصَّلاَةُ وَالسَّلاَمُ عَلَى أَشْرَفِ اْلأَنْبِيَاءِ وَالْمُرْسَلِيْنَ وَعَلَى اَلِهِ وَصَحْبِهِ أَجْمَعِيْنَ أَمَّا بَعْدُ

Praise to God, let us always offer up a sense of worship and praise to Allah SWT. Who gave his mercy and grace to us, so that we can all get together in a healthy state without lacking in nothing.

Syukur Alhamdulillah, marilah kita senantiasa memanjatkan rasa puja dan puji syukur kehadirat Allah SWT. Yang telah memberikan rahmat dan karunia nya kepada kita, sehingga kita semua bisa berkumpul bersama dalam keadaan sehat tanpa kekurangan suatu apapun.

blessings and greetings always we devote to the prophet Muhammad SAW. are we waiting for his intercession on the Day of Judgment

shalawat serta salam selalu kita curahkan kepada nabi muhammad SAW. yang kita tunggu syafa'at nya di hari akhir nanti.

As for the structure of the event this morning is as follows:

adapun susunan acara pada pagi hari ini adalah sebagai berikut :

1.      Opening                                        (pembukaan)

2.      Presentation of Papers                (penyampaian mmakalah)

3.      Question and answer session      (sesi tanya jawab)

4.      Closing                                          (penutup)

before the event we start, let us opened with readings basmallah together, bismillahirrahmanirrahim... may be running smoothly and provide benefits to us all. ameen

sebelum acara kita mulai, marilah kita buka dengan bacaan basmallah bersama sama, semoga bisa berjalan dengan lancar dan memberikan manfaat bagi kita semua. Aminn

furthermore, is the presentation of a paper to be presented by ..nama.., please ...

selanjutnya, adalah penyajian makalah yang akan disampaikan oleh ....., silahkan...

The next event is a question and answer session, if there are friends who wanted to ask. Our open two questioners. please

acara yang selanjutnya adalah sesi tanya jawab, jika teman teman ada yang ingin bertanya. kami buka dua penanya. Silahkan

Okay, the first question is..........                   (pertanyaan pertama)

And the second question is........                    (pertanyaan kedua)

enough of our presentation, if no fault our presentation. we apologize for the size.

cukup sekian presentasi dari kami, apabila ada kesalahan dari presentasi kami. kami mohon maaf yang sebesar besarnya.

Wassalamu’alaikum Wr. Wb.

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macam-macam dan pengertian personal pronouns (kata ganti orang)

Personal Pronoun (Kata Ganti Orang) adalah kata yang digunakan untuk menggantikan orang, benda, binatang atau hal lainnya. Personal Pronoun bisa digunakan sebagai Nominative (Subjek), Accusative (Objek), Possessive Adjective (Kata Sifat Kepemilikan) dan Possessive Pronoun (Kata Ganti Pemilik).

Kata ganti orang	Nominative (Subjek)	Accusative (Objek)	Possessive Adjective (Kata Sifat Kepemilikan)	Possessive Pronoun (Kata Ganti Pemilik)
Ke 1 tunggal	I	ME	MY	MINE
Ke 2 tunggal	YOU	YOU	YOUR	YOURS
Ke 3 tunggal (lk)	HE	HIM	HIS	HIS
Ke 3 tunggal (pr)	SHE	HER	HER	HERS
Ke 1 jamak	WE	US	OUR	OURS
Ke 2 jamak	YOU	YOU	YOUR	YOURS
Ke 3 jamak	THEY	THEM	THEIR	THEIRS
Tunggal untuk benda/binatang	IT	IT	ITS	ITS

1.      Kata Ganti Sebagai Subjek (Nominative Pronoun)

Nominative Pronoun (Kata Ganti Sebagai Subjek) adalah kata ganti pelaku yang diletakkan di awal kalimat. Exemple : I go to school, You go to school, He/She goes to school, We go to school, They go to school, It has horn.

2.      Kata Ganti Sebagai Objek (Accusative Pronoun)

Accusative pronoun (Kata ganti sebagai objek) terletak setelah verb, setelah preposition (kata depan). Exemple : you love Me, i love You, i love Him/Her, you love Us, i love Them, i love It.

3.      Possessive Adjective (Kata Ganti sebagai Milik)

Pronoun sebagai Possessive Adjecive digunakan dan diikuti oleh kata benda-nya (nouns) dan diletakkan didepan Noun (Kata Benda) untuk menunjukkan kepemilikan. Exemple : this is My book, this is Your book, this is His/Her book, this is Our book, this is Their book, this is Its horn.

4.      Possessive Pronoun (Kata Ganti Pemilik)

Possessive Pronouns adalah kata ganti yang digunakan untuk mewakili atau menggantikan kepemilikan dari orang, benda, atau binatang (menggantikan noun). Exemple : The book is Mine, The book is Yours, The book is His/Her, The book is Ours, The book is Theirs, the horn is Its.

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Modul Bahasa Inggris Chapter 11 In the Name of God, Most Gracious, Most Merciful USURY & INTEREST

Chapter 11

In the Name of God, Most Gracious, Most Merciful

USURY & INTEREST

[Quran 2:275] Those who charge usury are in the same position as those controlled by the devil's influence. This is because they claim that usury is the same as commerce. However, God permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with God. As for those who persist in usury, they incur Hell, wherein they abide forever

The Quran forbids usury, not interest. Quite a few states in USA have laws against usury. Usury is defined as excessive interest. A Dictionary defines usury as "an excessive or inordinate premium for the use of money borrowed", "extortionate interest", or "the practice of taking exorbitant or excessive interest." The Arabic language also makes distinction between interest (Fa'eda) and usury (Reba). The Quran forbids Reba or usury.

Earning interest and paying interest is perfectly acceptable, as the Quran has not prohibited interest. Interest is an essential component of the financial aspect of an individual or an organization. Individuals may need to save money in a bank, may carry a credit card for convenience, or may borrow and pay interest for an automobile or to own a house. Borrowing money and thus paying interest for business loans is an essential component for business and organizations. Thus paying interest, as long as it is not considered excessive by the standard of the day and community, to a credit card company, to a financial institution for a loan of any kind (business, car, house mortgage) is allowed and perfectly legal from a Quranic point of view. Also earning interest from a financial institution like a bank or bonds or mutual fund is also fine.

As defined above usury is excessive interest. Unlicensed or illegal moneylenders (mafia as a well known example) charge usury, excessive interest. Such unlicensed or illegal moneylenders are all over the world and can easily be accessed by a few inquiries. For those who live in USA, any individual can find out about these moneylenders by asking about them within their ethnic business community. These illegal moneylenders have entirely separate standards for making loans - they charge excessive interest (usury) and usually rely on someone's life (guarantor) as collateral. The Quran forbids in dealing with usury - borrowing money and paying usury or earning money by charging usury. The Quran specifically states that usury cannot be equated to commerce or taken as a normal business practice. The practice of usury, unfortunately, is prevalent all over the world with individuals and business engaged in this practice.

In practical terms as long as we are dealing with any state-licensed institution like a bank, Mortgage Company, Credit Card Company, etc., we are not violating any Quranic commandment as these institutions usually follow the law of the land and do not charge excessive interest. They calculate their interest rate on daily basis considering the status of the economy and the need of the society. However, if we deal with the illegal moneylenders who practice usury, we are in violation of clear Quranic commandments. This is not to say that one may not borrow or lend money to a friend or relative and even charge interest. Such transaction must be in writing as the Quran cleary commands in verse 2:282 and may involve interest, to at least pay for the cost of the loan to the lender if any, and compensate for any change in the value of the currency over the time of the loan, but should not involve usury.

[Quran 2:282] O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to God's teachings. He shall write, while the debtor dictates the terms. He shall observe God his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of God, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe God, and God will teach you. God is Omniscient.

A note should be made that the Quran, which spells out religious laws for our great religion, removes the shackles and burdens imposed on us by the ignorant scholars and religious leaders. Most of the "Muslim" countries have various laws against interest and have sham "interest-free banking" reflecting their ignorance of this simple Quranic truth. Unfortunately, quite a few of those who call themselves Muslims fall victims to the falsehood spread by these religious leaders.

[Quran 2:276-280] God condemns usury, and blesses charities. God dislikes every disbeliever, guilty. O you who believe, you shall observe God and refrain from all kinds of usury, if you are believers. If you do not, then expect a war from God and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice. If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew.

[Quran 3:130] O you who believe, you shall not take usury, compounded over and over. Observe God, that you may succeed.

[Quran 4:161] And for practicing usury, which was forbidden, and for consuming the people's money illicitly. We have prepared for the disbelievers among them painful retribution.

[Quran 30:39] The usury that is practiced to increase some people's wealth, does not gain anything at God. But if you give to charity, seeking God's pleasure, these are the ones who receive their reward manifold.

[Quran 7:157] "(4) follow the messenger, the gentile prophet (Muhammad), whom they find written in their Torah and Gospel. He exhorts them to be righteous, enjoins them from evil, allows for them all good food, and prohibits that which is bad, and unloads the burdens and the shackles imposed upon them. Those who believe in him, respect him, support him, and follow the light that came with him are the successful ones."

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Modul Bahasa Inggris Chapter 10 METHODS FOR DERIVING RULINGS FROM THE SOURCES

Chapter 10

METHODS FOR DERIVING RULINGS FROM THE SOURCES

As to the Qur'an..

The Qur'an was learned and understood by the Sahabah without their ever having recourse to formal rules of grammar. Likewise, endowed as they were with clear vision, sharp wits and common sense, they readily understood the aims of the Lawgiver and the wisdom behind His legislation.

Al-Qur'antelahdipelajari dan dipahamiolehpara sahabattanpa pernahmemiliki jalanmereka untukaturan formaltata bahasa. Demikian juga, diberkahikarena merekadenganvisi yang jelas, kecerdasantajam danakal sehat, mereka mengertitujuan dariPemberi Hukumdanhikmah di balikundang-undang-Nya.

Al Qur'an  dipelajari dan dipahami oleh para sahabat,mereka tanpa mengunakan tata aturan bahasa yang formal. Demikian juga, karena mereka dengan tujuan yang jelas, memiliki kecerdasan yang tajam serta akal sehat, mereka dengan mudah memahami tujuan dari Pemberi Hukum dan hikmah di balik undang-undang-Nya.

Indeed, the Sahabah rarely used to question the Prophet (PBUH) about any matter unless he himself mentioned it first.

Memang, para sahabatjarang sekalibertanya padaNabi(saw) tentang masalahapapunkecualinabi sendirimenyebutkanterlebih dahulu.

Memang, para sahabat jarang mempertanyakan kepada Nabi (saw) tentang hal apapun kecuali terlebih dahuludisebutkan oleh nabi sendiri.

It is reported that Ibn Abbas said: "I have never seen any people better than the Sahabah of the Prophet, may Allah bless him and grant him peace. Throughout his mission, until he passed away, they only asked him about thirteen matters, all of which are mentioned in the Qur'an. For example, [the meaning of]: 'They ask you about fighting in the sacred month...' (2:212); and 'They ask you about the menstruating woman...' (2:222)" Ibn Abbas said, "They only asked him about matters which were of actual concern to them."

Hal inimelaporkan bahwaIbnAbbasberkata:. "Saya belum pernah melihat adaorang yang lebih baikdaripadasahabatNabi, semoga Allah memberkatinyadan memberinya damaiSepanjangtugasnya, sampai iameninggal, mereka hanyabertanya tentangtiga belashal, semuadariyangdisebutkan dalam Al Qur'an.Misalnya,[makna]: "Merekabertanya kepadamu tentangberperangdi bulan suci...'(2: 212); dan'Mereka bertanya kepadamu tentangwanitahaid..."(2: 222)" berkataIbnuAbbas, "Mereka hanya bertanya tentanghal-halyangmenjadi perhatianyang sebenarnyakepada mereka".

Hal ini di ceritakan  bahwa Ibnu Abbas berkata: "Saya belum pernah melihat ada orang yang lebih baik daripada sahabat nabi, semoga Allah memberkati dia dan memberi dia kedamaian. Sepanjang misinya, sampai ia meninggal, mereka hanya bertanya tentang hal-hal tiga belas, yang semuanya disebutkan dalam Al Qur'an. Misalnya, [arti]: "Mereka bertanya kepadamu tentang berperang di bulan suci ... '(2:212), dan' Mereka bertanya kepadamu tentang wanita menstruasi ... '(2:212)" Ibnu Abbas berkata, "Mereka hanya bertanya kepadanya tentang hal-hal yang menjadi perhatian mereka. "

Ibn 'Umar said in this respect: "Don't ask about something that hasn't happened, for I heard my father, 'Umar ibn al Khattab, curse one who asked about something which had not occurred."

Ibnu 'Umar mengatakan dalam hal ini: "Jangan bertanya tentang sesuatu yang belum terjadi, karena aku mendengar ayah saya,' Umar ibn al Khattab, mengutuk seorang yang bertanya tentang sesuatu yang belum terjadi."

Ibnu 'Umar mengatakan dalam hal ini: "jangan bertanya tentang sesuatu yang belum terjadi, karena aku mendengar ayah saya,' Umar ibn al Khattab, celakalah orang yang bertanya tentang sesuatu yang belum terjadi. "

Qasim said (to the third generation of Muslims): "You ask about things we never asked about, and quarrel about things we never quarrelled about. You even ask about things which I'm not familiar with; but if we did know, it would not be permitted for us to remain silent concerning them."

Qasimberkata(kepada generasi ketigaMuslim): "Anda bertanya tentang hal-halyang kitatidak pernah tanyakan, danberselisihtentang hal-halyang kitatidak pernahperselisihkanAnda bahkanbertanya tentanghal-halyangsaya belum mengerti, tetapi jika kitatahu, itu. tidak akan diizinkanbagi kitauntuk tetap diamtentang mereka. "

Qasim mengatakan (kepada generasi ketiga umat Islam): "Kamu bertanya tentang hal-hal yang kita tidak pernah tanyakan, dan bertengkar tentang hal-hal yang kita tidak pernah pertengkarkan kamu bahkan bertanya tentang hal-hal yang aku tidak akrab denganya, tetapi jika kita tahu,. itu tidak akan diizinkan bagi kita untuk tetap diam tentang mereka. "

Ibn Ishaq said: "I met more of the Prophet's Sahabah than anyone else did; and I have never seen a people who lived more simply, or who were less demanding on themselves."

IbnIshaqberkata: "Aku bertemu lebihdariNabisahabatdaripada orang lainlakukan, dan sayabelum pernah melihatorang-orang yanghiduplebih sederhana, atauyangterlalu menuntutpada diri mereka sendiri."

Ibnu Ishaq berkata: "Saya bertemu lebih dari sahabat nabi daripada orang lain lakukan, dan saya belum pernah melihat orang yang tinggal lebih sederhana, atau yang kurang menuntut pada diri mereka sendiri."

'Ubadah ibn Nusay al Kindi said: "I have known a people whose austerity was not as rigid as yours, and whose questions were quite other than the ones you ask."

'Ubadah binalKindiNusaymengatakan: "Saya tahuorang-orangyangpenghematantidaksekakumilik Anda, dan yangpertanyaanyang cukupselain yangAnda minta."

Ubadah bin al Nusay Kindi berkata: "Saya tahu orang-orang yang penghematan itu tidak benar seperti kamu, dan pertanyaan yang cukup selain yang Anda tanyakan''

Abu 'Ubaydah said in his book Majaz al Qur'an: "It has never been reported that any of the Sahabah went to the Prophet (PBUH) for knowledge of anything which could be found in the Qur'an."

Abu'Ubaidah mengatakan dalambukunyaMajazalQur'an: "Inibelum pernah dilaporkanbahwa salah satusahabatpergi keNabi(saw) untuk pengetahuanapa punyangdapat ditemukandalam Al-Qur'an."

Abu 'Ubaidah mengatakan dalam bukunya Al Qu'ran Majas: "belum pernah melaporkan bahwa salah satu sahabat pergi ke Nabi untuk menanyakan apa pun yang ditemukan di dalam al’qur'an tersebut."

As to the Sunnah...

The parts of the Sunnah which consist of the Prophet's words were in the Companions' own language, so they knew its meaning and understood its phrases and context.

Bagian-bagian dari sunnah yang terdiri dari kata-kata nabi berada dalam bahasa perteman atau pergaulan, sehingga mereka tahu makna dan memahami frase dan dalam  konteks apa.

As far as the Prophet's deeds were concerned, they used to witness them, then tell others exactly what they had seen. For example, hundreds of people saw the Prophet (PBUH) making ablutions Wudu' and then adopted his practice without asking him about details; like which of the various actions in Wudu' were obligatory and which were recommended, which were merely allowed and which were not. Likewise, they witnessed him (PBUH) performing Hajj and Salah, and the other acts of worship.

Perbuatan nabi, mereka mengunakan untuk memperlihatkan kepada yang lain, kemudian memberitahu orang lain apa yang telah mereka lihat. Misalnya, ratusan orang melihat Nabi (saw) mengambil wudhu wudhu 'dan kemudian meniru praktek tanpa bertanya kepadanya secara detail, seperti  dari perbuatan wudhu berbagai' yang wajib dan yang ditegaskan, yang hanya diperbolehkan dan yang tidak . Demikian juga, mereka melihat Nabi  haji dan salat, dan ibadah-ibadah yang lain.

People were heard asking the Prophet (PBUH) to give Fatawa concerning various matters, and he did so. Cases were referred to him, and he would pronounce his judgement. Problems would arise amongst the Sahabah, and he would give a definite answer; whether the problems concerned mutual relations, personal conduct, or various political matters. They witnessed all these situations and they understood the context in which they took place, so that the wisdom and purposes of the Prophets judgements were not hidden from them.

People also saw how the Prophet (PBUH) used to notice the conduct of his Sahabah and others. Thus, if he (PBUH) praised anybody, they knew that the person's act had been a good one; and if he (PBUH) criticized anybody, they knew that there had been something wrong with what the person had done.

Moreover, all the reports concerning the Prophet's Fatawa, rulings, decisions and approval or disapproval of various matters indicate that they took place in the presence of many people. So, just as the colleagues of a doctor know, due to their long association and experience, the reasons for his prescribing certain medicines, so also the Sahabah of the Prophet (PBUH) knew exactly the reasoning behind his decisions.

As to Ijtihad...

The indications that Ijtihad is valid and relevant in the contemporary context are many. For example, Mu'adh ibn Jabal states that when the Prophet (PBUH) sent him to Yemen, he asked:

"what will you do if a matter is referred to you for judgement?" Mu'adh said: "I will judge according to the Book of Allah." The Prophet asked: "what if you find no solution in the Book of Allah?" Mu'adh said: "Then I will judge by the Sunnah of the Prophet." The Prophet asked: "And what if you do not find it in the Sunnah of the Prophet?" Mu'adh said: "Then I will make Ijtihad to formulate my own judgement." The Prophet patted Mu'adh's chest and said "Praise be to Allah who has guided the messenger of His Prophet to that which pleases Him and His Prophet.

This Ijtihad and forming of one's own judgement, as mentioned by Mu'adh, is further explained in the advice 'Umar gave to Abu Musa when he appointed him a judge: "Judgement is to be passed on the basis of express Qur'anic imperatives or established Sunnah practices.." Then he added:

"Make sure that you understand clearly every case, that is brought to you for which there is no applicable text of the Qur'an or the Sunnah. Yours, then, is a role of comparison and analogy, so as to distinguish similarities -in order to reach a judgement that seems nearest to justice and best in the sight of Allah."

Consequently, al Imam al Shafi'i explained "opinion" as meaning Ijtihad, and Ijtihad as meaning al Qiyas. He said: "They are two names for the same thing."

Abu Bakr al Siddiq, Khalifat Rasul Allah, said: "As far as the Prophet is concerned, his opinion was always correct because Allah always guided him. In our case, however, we opine and we conjecture."

Thus, we may state that the concept of Ijtihid or "opinion", at that stage, went no further than one of the following:

a.       Applying one or another of the possible meanings in cases where a sentence may lend itself to two or more interpretations, e.g. when the Prophet (PBUH) ordered the Muslims to pray among Banu Qurayzah.

b.       Comparative Qiyas; which deals with a matter by comparing it with another, similar matter which is dealt with in the Qur'an or Sunnah. For example, the Qiyas of 'Ammar who compared the case of Tayammum when in a state of Janabah to Ghusl, and therefore rubbed his whole body with dust.

c.       Ijtihad by taking into account something which is potentially beneficial; or prohibiting something which could lead to wrongdoing; or deriving a particular ruling from general statements; or adopting a specific interpretation; and so on.

The extent of the Prophet's concern with encouraging the Sahabah to make Ijtihad and training them in its use can be seen in his saying "When a judge makes Ijtihad and reaches a correct conclusion, he receives a double reward; and if his conclusion is incorrect, he still receives a reward."

The Ijtihad of many of the Sahabah was so accurate that in many cases the revelations of the Qur'an confirmed it, and the Prophet (PBUH) supported it. Obviously, their close association with the Prophet (PBUH) had afforded them a keen sense of the aims of the All-wise Lawgiver, of the basic purposes behind the Qur'anic legislation, and of the meanings of the texts; opportunities which those who came after them did not directly enjoy.

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