Ujian Lagi

Hmmm. Ujian bahasa inggris kali ini kelasku telat setengah jam, jadinya waktunya kepotong gara-gara tadi kita nunggu di luar dan gak tau kalau pengawasnya dah dateng. Hadeh soalnya banyak banget. apalagi reading. Tapi alhamdulillah semuanya bisa dikerjakan dengan lancar.

Unified Curriculum

In tarbiyah framework, the curriculum is closely tied to the seven components of the universal framework. These components represent the seven strands or developmental areas that constitute the holistic makeup of the child and his or her connection to the world. For the Muslim educator, each of these strands represents an important aspect or component of the child’s sacred nature or fitrah. The goal of this holistic approach is the integrated and balanced development of the whole child, ultimately seeking to achieve wholeness, wholesomeness and holiness, all within a single, integrated process of divine design. The ideal Islamic curriculum is not organized around the conventional categories of subject disciplines (such as Mathematic, English, and History of Islamic Studies), especially for children. A tawhidic view of curriculum is necessarily transdisciplinary (transcending the disciplines) in design and delivery. Its goal is to draw the child’s conscious and unconscious mind to the big picture or tawhidic vision of the world and life, based on the oneness of God and the unity of knowledge, man and creation. This approach provides the mental scaffolding for integrated learning and gestalt thinking. The goal of tarbiyah in fact is to assist and prepare the student (seeker, traveler) in his or her journey from the multiplicity of forms, through the duality of cause and effect and ultimately to the unity of God and the unity of His cosmos, nurtured and inspired along the way by the signposts (ayat) to be discovered in the self, nature and scripture (Al-Qur’an 41:53).
To integrating the content of the curriculum, a second issue is important here is integrating our view of the child (as a whole person). The practical goal of education is to fill a student’s mind with as much information as possible (even if much of it is quickly forgotten or quickly becomes obsolete). However, the real purpose of education is for a goal far greater than this, and that is to guide and assist students in their overall development as whole people. This is the heart of real education (total human development). Classical Islam had a wonderful term for this notion, al-insan kamil (the fully developed human being). The Tarbiyah project is based on the belief that human development and transformation, especially character development is the central goal of education. The project has therefore developed an educational program that focuses on character development and teaching values, that emphasizes issues of identity and self esteem, that develops skill in communications and interpersonal relations that provides opportunities for training in community service and leadership and that focuses on other issues central to the development of a total, well balanced personality, capable of fulfilling its responsibility of stewardship in society (istkhlaf). The tarbiyah curriculum is therefore structured to meet the overall goal of service, service to God (ubudiyah) and service to society through responsible and effective citizenship. This has proven to be a powerful and effective way of engaging students in their own learning and development and inculcating the core principles of Islam ad citizenship at the same time.
The tarbiyah curriculum consist of seven strands. Each strand revolves around a single universal concept or big idea along with a set of ancillary concepts and themes. These concepts are woven together within and between the other strands of the curriculum. Structurally, each strand consists of three learning threads, known as powerful ideas. These correspond to the three learning domains: affect (feeling, ihsan), cognition (knowing, iman) and kinesthetics (doing, islam). This guarantees the integration of these three domains into each strand of the curriculum. The structure and components of the Tarbiyah curriculum are listed below. This is followed by a brief overview of each strand of the curriculum.
a.    Spiritual Literacy
God consciousness (wholeness, holiness and systems).
    Awe and wonder: Discovering God’s Wonder
    Wholeness and Worldview: God, the World and Me
    Faith and Piety: Building on Faith
b.    Moral Literacy
Noble Character (Force and Caustion).
    Values and Identity: Knowing Yourself
    Conscience and Conviction: A Heart of Gold
    Character and Conduct: Actions Speak Louder
c.    Intellectual Literacy
Useful Knowledge (Space, Connection, Relation, Structure)
    Learning and Literacy: Learning to Learn
    Useful Knowledge: Love of Learning
    Problem Solving: Finding Solutions
d.    Physical Literacy
Healthy Living (Form and Proportion)
    Health and Wellness: The Sacred Vessel
    Fitness and Exercise: Keeping in Shape
    Recreation and Enrichment: Renewing Ourselves
e.    Interpersonal Literacy
Human Relations (Motion and Interaction)
    Communications and Understanding: Understanding and Being Understood
    Relationships and Cooperation: Getting Along With Others
    Community and Belonging: A Sense of Belonging
f.    Cultural Literacy
Daily Living (Time, Pattern, Change)
    Culture and Confidence: Drawing Strength From the Past
    Lifestyle and Modern Living: Islam a Way of Living
    Change and Challenges: Facing the Challenge, Facing the Future
g.    Social Literacy
Public Service (Function, Purpose and Outcome)
    Justice and Peace: Caring for Allah’s Creation
    Service and Stewardship: Making a Difference
    Exampleship: Leading by Example.

Paduan Suara ICP

Ini aku dan kawan-kawan waktu latihan paduan suara untuk penyambutan mahasiswa baru kelas ICP. Kami menyayikan mars ICP dengan penuh semangat. Mudahan-mudahan kami sebagai mahasiswa ICP angkatan pertama bisa sukses disusul dengan kesuksesan adik-adik penerus kami. Amin

Kesehatan itu Mahal

Hari ini aku baru menyadari betapa sehat itu mahal harganya. Aku seperti berada di dalam satu titik di mana aku sangat jatuh, sedih, dan putus asa. Sudah hampir seminggu ini aku sakit mata. Mataku merah, bengkak, berair, dan sangat sakit ketika kugunakan sujud di waktu sholat. Aku mencoba memeriksakan mata di klinik kampus dan membeli obat tetes mata, tapi hasilnya benar-benar nihil. Mataku tambah sakit. Pengen nangis dan putus asa rasanya. Aku sudah tidak kuat, akhirnya aku pulang ke rumah untuk berobat ke dokter spesialis mata. Aku tambah sedih sebenarnya karena menyusahkan kedua orangtuaku lagi. Ya Allah ampuni hamba yang sudah menambah beban pikiran orangtua karena tidak mampu menjaga kesehatan

Development of Fiqh

Development of Fiqh after the Prophet’s Era
1.    The Companions spread out in different parts of Muslim world and occupied the positions of intelectual and religious leadership
2.    They gave decisions sometimes according to what they had learnt and retained in their memory from the commandments of the Prophet, and sometimes to what they understood from the Quran and Sunnah. Often they formed an opinion by looking to the Syaria value which led the Prophet to take a decision.
Example (Opinion)
1.    Ibn Mas’ud was asked whether a woman would be entitled to dower if her husband died without fixing its amount and consummating the marriage. (Receiving average dower according to her social standing, receiving full share of inheritance, and undergoing a waiting period.) Ibn Mas’ud opinion was countered by Ibn Umar and Zayd ibn Tsabit. (Not receiving any dower, but entitled to her share of inheritance.)
Example (Hadits)
2 .    The case of Fatimah bint Qays. She testified that she was given a triple divorce by her husband, but the Prophet made no provision for her residential accommodation during the period of her ‘iddah, nor did he recommend expenses for her inheritance. But Umar did not eccept this hadis saying that he could not abandon the Quran for the report of a woman when he could not judge whether she was speaking the truth or telling a lie. (This remark is known only to the Iraqis and reported by Abu Yusuf alone, but Malik and Syafi’i followed the hadits.)
3.     Ibn Umar narrated a hadits that a deceased is punished on account of the mourning of his relatives. Aisyah rebutted that Ibn Umar might have been mistaken or forgotten some relevant part of the hadits. She remarked that the Prophet once heard the relatives of a deceased Jewess weeping over her death saying that “the relatives were mourning her demise, while the deceased was being punished in the grave.” Hadis Ibn Umar also contradicts the Quranic verse, “No soul bears the burden of another.”
Example (Quran)
4.   Some Quranic injunctions are ambiguous, which are sometimes interpreted in the light of the tradition from the Prophet, and sometimes on the basis of the fuqaha’s opinion. The word “three course (quru’)” is ambiguous; it can be taken to stand for menstruation (haid) and the state of purity (tuhr).
       Umar, Ali, Ibn Mas’ud, Abu Musa al-Asy’ari » haid
       Aisyah, Zaid ibn Tsabit, Ibn Umar » tuhr
Three Great Geographical Islamic World
1.    Iraq     : Split further into Basrah and Kufah
2.    Hijaz    : Mecca and Medina
3.    Syria    : Not so frequently mentioned in the early text, but known to us by the writing of Abu Yusuf.
Egypt cannot be included in the early school of law as it did not develop its own legal thought. Egyptian scholars followed the doctrines of Iraq and Medina. The most prominent scholars of Egypt was Layts ibn Sa’d (d. 175).
Important Figures of Early Jurist
1. Mecca  : Ata ibn Abi Rabah (d. 114)
                  Amr ibn Dinar (d. 126)
2. Medina : Said ibn al-Musayyib (d. 94)
                  Urwah ibn al-Zubair (d. 94)
                  Abu Bakr ibn ‘Abd al-Rahman (d. 95)
                  Ubaidillah ibn Abdullah (d. 98)
                  Kharijah ibn Zaid (d. 99)
                  Sulaiman ibn Yasar (d. 107)
                 Qasim ibn Muhammad (d. 107)
                 Salim ibn Abdullah ibn Umar (d. 107)
                 Ibn Syihab al-Zuhri (d. 124)
                 Rabi’ah ibn Abi Abd al-Rahman (d. 136)
                 Yahya ibn Said (d. 143)
3. Basrah : Muslim ibn Yasar (d. 108)
                 Hasan ibn Yasar (d. 110)
                 Muhammad ibn Sirin (d. 110)
4. Kufah : Alqamah ibn Qais (d. 62)
                Masruq ibn al-Ajda (d. 63)
                Aswad ibn Yazid (d. 75)
                Syuraih ibn al-Harits (d. 78)
5. Syiria : Qabisah ibn Zhuwaib (d. 86)
                Umar ibn Abd al-Aziz (d. 101)
                Makhul (d. 113)
                Al-Auza’i (d. 157, the last jurist of Syria)
The Chain of Jurists
Jurists of different regions based their decision and legal verdicts on the opinions and decisions of the Companions living in their respective places.
1.    Umar, Aisyah and Ibn Umar » Medinan Jurists
2.    Ibn Mas’ud and Ali » Kufan Jurists
   

Aku Diterima

Alhamdulilah, aku lolos seleksi penerimaan mahasiswa ICP di kampusku. Dari ratusan mahasiswa yang mendaftar aku bisa menjadi bagian dari 15 orang itu. Meskipun aku belum tahu sejauh apa hasil yang kudapat setelah masuk kelas ini, tapi setidaknya aku pernah mencoba dan berusaha mewujudkan apa kata hatiku. Akhirnya aku berhubungan lagi dengan bahasa Inggris, hal yang sebelumnya selalu ingin kuhindari. Nantinya setiap hari bahasa itu akan kugunakan sebagai pengantar perkuliahan. Semoga janji-janji dari fakultas itu nantinya benar-benar terealisasi, bahwa akan ada kelebihan yang didapatkan mahasiswa ICP. Aku akan giat belajar&berdoa. Aku ingin membuat orangtuaku bangga dan bahagia dengan keberhasilanku kelak