ARABIC

Arabic divided into three varieties :

1. Classical Arabic is the oldest type of Arabic that is studied widely. It is the language of the al-Qur'an and texts from the classical age of the Islamic empire (including texts dealing with Qur'anic subjects), the Hadith (the record of the Prophet Muhammad's words and actions), Islamic law and theology, history, biography, geography, poetry, grammar, medicine, astronomy, and other sciences. Until a few decades ago, this was the type of Arabic most commonly taught in American Universities. Classical Arabic is still used today, but is restricted to religious and highly formal contexts.

2. Modern Standard Arabic or al-FuSHaa is a direct descendant of Classical Arabic and is now the language of elevated discourse or correspondence, contemporary literature, and the mass media (whether newspaper, radio, television, or the internet). Modern Standard Arabic is a formal, mainly written language that is not used for daily-life communications. There are no native speakers of Modern Standard Arabic, but the vast majority of the educated in the Arab world learn Modern Standard Arabic through formal schooling. Although Arabs not educated formally cannot produce Modern Standard Arabic, many can comprehend it because of the considerable overlap between the different varieties of Arabic. Modern Standard Arabic remains largely uniform throughout the Arab world.

3. Colloquial Arabic or 'aammiyya, refers to the regional dialects used in everyday discourse and popular culture media (music, movies, etc.) There are numerous dialects in the Arab world that vary along geographical, socio-economic, and religious lines. Arabs from one region can generally understand dialects from other regions, depending on proximity, exposure to other Arab dialects, education and command of Modern Standard Arabic.

My Thesis

CHANGE-OVER WORDS IN ARABIC LANGUAGE

ANALYSIS STUDY FROM DICTIONARY

OF AL-MUNJID

ABSTRACT

Arabic language is rich of word-book with its speciality which is not being had by other languages in aspect of letter, word-form and even sentence structure. But this fact cannot deny that the existence of change-over words in Arabic language. Because it is so natural that there will be contact between two languages and more, they will influence each other. This fact also shows the openness and development of a language. Change-over word means a word which is being included and said besides the source language. Words that being listed in al-Munjid dictionary shows that Arabic often taken words from other languages which is not in the same group of language, such as the group consist of Indo-European language covering Persian, Greek, Rome and the group consist of Turkik language covering Turkey. Those change-over words are listed according to Arabic formation or hijaiyyah as well as. In Arabic language every change-over words composed its meaning according to the original meaning, and in the al-mutarādif (synonymy) and al-mushtarak (homonymy) way. This experiment found that all of change-over words could not be translated, but mostly would be change by arabization process which is covering alphabet changing and word pattern. Change-over words which are existence in al-Munjid dictionary through two processes, they are al-dakhīl and al-mu^carrab. Change-over words could be identified through construction and sentence pattern. Most of that words would be Arabic word through al-mu^carrab process, because the difference method in every language.

Keistimewaan Solat

1) Kehadiran hati dalam sembahyang.

2) Mengerti bacaan-bacaan sembahyang.

3) Membesarkan Allah dalam sembahyang.

4) Merasakan kehebatan Allah dalam sembahyang.

5) Penuh harapan.

6) Perasaan malu.

& KEHADIRAN HATI DALAM SEMBAHYANG

Maksudnya ialah agar dapat kita mengosokan hati itu dari segala urusan yang boleh mengganggu, ataupun yang tak ada sangkut-pautnya dengan ibadat sembahyang yang sedang dikerjakan itu. Maka hendaklah pengetahuannya dengan gerak laku badan dan gerak-geri hati itu bersaingan kedua-duanya sekali; dan jangan sampai pemikirannya berputar kepada selain dari keduanya itu.

& MENGERTI BACAAN-BACAAN SEMBAHYANG

Memahami atau mengerti maksud-maksud perbicaraan dalam sembahyang itu adalah menjadi yang utama dalam kontek menghadirkan hati dalam sembahyang; iaitu hati itu haruslah mengatahui segala yang dibicarakan oleh lidah, kerana sembahyang itu memang mengandungi banyak makna-makna atau maksud-maksud yang halus yang patut dimengertikan oleh seorang dalam sembahyangnya. Dengan itu, barulah sembahyang itu dapat mencegahnya dari melakukan perkara-perkara yang keji atau mungkar.

& MEMBESARKAN ALLAH DALAM SEMBAHYANG

Membesarkan Allah di dalam sembahyang akan memberikan pengertian yang mendalam kepada diri orang yang bersembahyang Itu, di sebalik menghadirkan hati dan memahamkan bacaan-bacaannya.

& MERASAKAN KEHEBATAN ALLAH DALAM SEMBAHYANG

Merasakan kehebatan Allah akan menambahkan lagi kebesaranNya yang dirasakan di dalam sembahyang, dan ia diibaratkan sebagai ketakutan yang berpunca dari kemaha-agungnya Allah Ta’ala yang disembah ketika itu dan kemaha-tinggianNya.

& PENUH HARAPAN

Orang yang melakukan sembahyang itu haruslah mengharapkan pahala yang banyak dari Allah s.w.t., dan sebaliknya harus pula ia merasa takut dari sikaanNya, yang mungkin ditimpakan oleh Allah ke atasnya disebabkan oleh kecuaiannya.

& PERASAAN MALU

Dia juga harus mempunyai perasaan malu terhadap Allah s.w.t., kerana kemungkinan sekali tanpa disadarinya telah berlaku daripadanya sesuatu kecuaian dalam sembahyang itu, atau sesuatu dosa yang tidak disangka-sangkakannya.