During which time, Europe and rest of the extant civilized nations of the world were in grips of the „dark ages‟. The span was measurable not only for few centuries, but also perhaps for an entire millennium, 610 to 1610 AD. The effects of its domineering influence extending not only in the vast stretches of the Islamic lands, but also in all adjoining nations including Europe, Asia, China, and the Far East. (Penelope Johnstone, 1998)The Physicians of the times both Muslim and Non-Muslim were then to add to this, their own observations and experimentation and convert it into a flourishing and practical science, thus helping in not only in curing the ailments of the masses, but increasing their standards of health. This become apparent at the outset of his work, where reference to the Qur‟anic description of „these in whose hearts sickness‟ is intended to show a difference division of illness and medicine: that of the body and the heart. Ibn Qayyim is aware of all this, but considers it secondary to his theme. At the same time, in India, Egypt, China and elsewhere, Islam came into contact with medical teachings of those civilizations and incorporated much from their traditions. Medical teachings were inherited mainly from the Greeks. This knowledge was not only to become translated into Arabic, the literary and scientific lingua franca of the time, but was to be expounded, assimilated, exhaustively added to and subsequently codified, and „islamicized‟. Islamic Medicine in its true context, can thus be defined as a body of knowledge of Medicine that was inherited by the Muslims in the early phase of Islamic History (40-247 AH/661 -861 AD) from mostly Greek sources, but to which became added medical knowledge from, Persia, Syria, India and Byzantine. Actually, this was the truth as the testimony in favoring this language came from the Almighty HIMSELF, when HE stated the immortality of this language and as HE pledged to keep it from mortality by saying," ( ii ) This assertion is not a presumptuous or exaggeration of saying that Arabic was the best language. The Arabic language – comparatively - was at the best and most mature to carry the word of Allah Almighty in the most developed arts of grammar, lexicology, phonology and stylistics and other linguistic aspects. So that moment was historical in the Arabic language development.
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It was the beginning of heralding the puberty stage and full growth of the Arabic language as a medium of communication, not too much complicated with obsolete language structures as it was used in the Jahalia era, nor too lower version of language as it is spoken today, with many different variations in the Arab world. I believe that the moment that Gabriel (Peace be on him) was sent to Earth to speak to Mohammed (PBUH) in his own Arabic language, that moment – in my opinion - was the greatest in the history of the Arabic language.
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Second: The Arabic language was chosen as a tool to handle that message - according to my belief - the Arabic language had reached its peak of growth and development, to eloquently carry the message of Allah Almighty, with high degree of preciseness and accuracy. Bahan pengajaran disusun lengkap, terancang dan terarah dari pelajaran asas dan sederhana hinggalah ke tahap satu kalimah yang bermakna. Istilah tajwid tidak diajar dalam kaedah Iqra’, tetapi ketepatan sebutan makhraj ditekankan semasa pembacaan. Manakala ilmu tajwid hanya akan diajar setelah pelajar berupaya untuk bertadarus al- Quran.
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Tujuan kaedah Iqra’ dibentuk supaya pelajar dapat membaca al- Quran dengan cepat dan mudah. Tahap pencapaian pelajar dalam bacaan adalah bergantung kepada kecekapan individu dan peranan yang diusahakan oleh gurunya. Kelima, tahap berdasarkan kecapaian individu. Semasa mempelajari al- Quran pelajar mesti berdepan secara langsung dengan gurunya, agar pelajar mengetahui dengan tepat bagaimana makhraj dan sifat-sifat huruf yang sebenar. Pengajaran dimulakan dengan cara guru menerangkan pengajaran beberapa kali dan apabila pelajar sudah jelas, maka pelajar disuruh membaca sendiri.
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Ketiga, teknik pengajaran Cara Belajar Pelajar Aktif (CBMA). Pelajar menggunakan tahap- tahapnya bermula dari buku pertama. Pengajaran dan pembelajaran menggunakan satu set buku yang mengandungi enam naskhah. Pelajar tidak diperkenalkan terlebih dahulu nama- nama huruf hijaiyyah dan tanda-tanda bacaan, tetapi terus diperkenalkan bagi satu-satu huruf dengan menggunakan pengajaran. Menurut Muhd Mukri (1994) lagi, antara ciri-ciri yang terdapat dalam kaedah Iqra’ ialah pertama, bacaan terus (tanpa dianalisis dan dieja).