PAPERS
“ANALYSIS
OF INDONESIA TO ENGLISH ABOUT MODULATION TRANSLATION”
Prepared
To Fullfill Assignment Subject : TRANSLATION
Guided
:Mr. Drs. Mosleh Habibullah, M.Pd
CREATED
BY:
ENGLISH
TEACHING AND LEARNING PROGRAM
TARBIYAH
DEPARTMENT
THE
STATE OF ISLAMIC COLLEGE OF PAMEKASAN
2017 – 2018
CHAPTER
I
INTRODUCTION
Translation
is a written medium and useful connection to communicate with other people in
different language, culture and background. By the existence of translation, it
can help people to share any perspective of this world. People are able to
share information, knowledge, ideas, and lots of things to each other. There
are many differences both source language (SL) and target language (TL) like
the structure, culture and style. Therefore, translation is very useful for
people who do not have good ability in understanding SL, so they need help to
translate it into the TL.
According
to Pinchuck in Suryawinata and Hariyanto (2003: 13) states that translation as
a process of finding a TL to be equivalent toward the SL utterance. The
equivalence in translation is the closest TL with the SL which is used by the
translator in the translation. The equivalence in translation can be reached by
mastering the language skills. In finding the equivalence, translator also need
to study some linguistics theories related to the translation study before they
do the translation work.Translation is not an easy thing to do, as it can be
difficult to establish its equivalence, such as in English change into
Indonesian or vice versa since there are somedifferent system and structure
between those languages. The system and structure in SL and TL may become the
obstacles if the translator faces difficulties to discover the equivalence of
both languages. In translating a text, a translator should convey the message
of the source language into the target language.
And the
second Hatim and Mason (1997: 1), states that the translator both a receiver
and a producer. While, the translator’s task is to read and to understand a
written text (source text) and then to transfer the meaning to the TL in a
written form. While, the other explanation is added by Catford (1984: 12) that
states the goal of translator is to keep the meaning of the translation to be
constant. Translator does not just transfer each words in SL into TL, but a
good translator must skillful in translating the SL into TLwithout changing the
purpose and message in TL.[1]
CHAPTER II
ANALYSIS OF INDONESIA TO ENGLISH MODULATION
TRANSLATION
A.
Definition
of Modulation Translation
v According
to theory translation book, modulation is a change in point of view that allows
us to express the same phenomenon in a different way. Modulation as a procedure
of translation occurs when there is a change of perspective accompanied with a
lexical change in the TL.[2]
v According
to the translation company, modulation in translation helps to illustrate the
difference between literal translation and coherent meaning translation. The
idea or meaning is the same, but the phrases that are used in the source and target
languages are different, the source language is not translated word-for-word
into the target language.[3]
v According
to Gérard Hardin and Gynthia Picot (1990) modulation translation isa change in
point of view that allows us to express the same phenomenon in a different way.[4]
v According
to Larson, modulation consist of studying the lexicon, gramatical structure,
communication situation, and cultural context of the SL text, analyzing it in
order to determine its meaning, then recontructing the same meaning using the
lexicon and the gramatical structure.[5]
-
Types of Modulation there are two :
v According
to Gerard Hardin and Gynthia Picot Recorded modulation, also called standard
modulation: it is usually used in bilingual dictionaries. It is conventionally
established and is considered by many to be a ready-made procedure.And Free
modulation: this second type is
considered to be more practical in cases where “the target language rejects
literal translation”.[6]
B.
Purpose
of Modulation
1.
Helps to illustrate
the difference between literal translation and coherent meaning translation.
2.
Change the semantics and shift the point of view of
the source language.
3.
Easy to unerstand is
actually conveying easiness.
CHAPTER III
“Akhlak
Tasawuf”
o Faktor-faktor yang mempengaruhi akhlak
Manusia
adalah sebagai yang mahluk berakal, dituntut untuk memiliki akhlak yang baik.
Untuk itu manusia harus mengupayakan pembentukan dan pembinaan akhlak agar
dapat menghiasi dirinya dan dapat menaiki derajatnya. Dalam pembentukan dan
pembinaan akhlak tersebut terdapat beberapa faktor yang mempengaruhinya, dan
hal tersebut sangat menentukan dalam keberhasilan seseorang dalam mencapai
derajat atau tingkatan yang mulia, baik disisi allah maupun disisi sesama
manusia. Faktor-faktor yang mempengaruhi pembentukan dan pembinaan akhlak
tersebut adalah sebagai berikut.
A.
Faktor
keturunan
Faktor
keturunan berangkat dari aliran nativisme yang menyakini bahwa perkembangan
manusia dipengaruhi oleh pembawaan yang diterima dari orang tuanya, sedangkan
pengalaman atau lingkungan tidak berpengaruh sama sekali. Tokoh aliran ini
adalah Arthur Scopenheur, menurut aliran ini seseorang yang mempunyai bakat
yang tinggi dalam musik, maka maka anaknya akan menjadi pemusik yang handal
juga. Heriditas dapat diartikan sebagai pewarisan atau pemindahan biologis
karakteristik individu dari pihak orang tuanya. Pewarisan ini terjadi melalui
teori genetik.
Berdasarkan
teori diatas dapat ditegaskan bahwa sifat, watak, bakat, kecerdasan, perilaku
seseorang adalah dipengaruhi oleh faktor keturunan yaitu yang ia wariskan dari
kedua orang tuanya. Dengan pewarisan sifat, watak dan perilaku seseorang tidak
akan jauh berbeda dengan kedua orang tuanya, atau salah seorang dari orang
tuanya. Jadi seseorang yang memiliki watak, sifat, dan perilaku sombong, keras
kepala, empati, simpati, dermawan adalah secara umum dapat merupakan warisan
dari sifat, watak, dan perilaku orang tuanya.
B.
Faktor
lingkungan
Faktor lingkungan yang dipengaruhi
oleh aliran nativisme. Tkh terkemuka aliran ini adalah John Lock (1632-1704).
Paham utama aliran ini adalah “tabularasa” suatu istilah dari bahasa latin yang
berarti lembaran kosong. Paham ini menekankan pentingnya pengalaman, ligkungan
dan pendidikan sebagai faktor yang mempengaruhi perkembangan. Degan kata lain
bahwa perkembangan manusia hanya tergantung kepada lingkungan dan pendidikan,
sedangkan pembawaan tidaklah mempengaruhinya sama sekali. Paham ini mengajarkan
bahwa semua anak terlahir dalam keadaan kosong tanpa membawa bakat, itelegensi
dan pembawaan. Akan menjadi apa anak itu semuanya tergantung kepada pendidikan
dan lingkungan sekitarya.
Terdapat pendefinisian lingkungan
yang dilakukan oleh Wasty Soemanto, yaitu ligkungan sebenarnya mencakup segala
materiil dan stimuli yang berada diluar idividu, baik yag bersifat fisiologis,
psiklogis, maupun secara sosiokultural.
Secara fisiologis, lingkungan
meliputi segala kondisi dan materiil jasmaniyah dalam tubuh, seperti gizi,
vitamin, air, zat asam, suhu, sistem syaraf, peredara darah, perafasan,
pencernaan makanan, kelenjar-kelenjar indoktrin.
Sedangkan secara psikologis,
lingkungan mencakup segenap stimuli yang diterima oleh individu sejak dalam
konsepsi, kelahiran sampai kematian. Stimuli misalnya berupa: sifat-sifat ge,
keinginan, selera, perasaan, tujuan-tujuan, kemauan, emosi dan kapasitas
intelektual.
Sedangkan secara sosiokultural,
lingkungan mencakup segenap stimulasi, interaksi dan kondisi eksternal dalam
hubungannya dengan perlakuan ataupun karya orang lain. Pola hidup keluarga,
pergaulan dalam kelompok, pergaulan di masyarakat, belajar, pelatihan
pendidikan dan pengajaran.
Dengan demikian lingkungan yang
mempengaruhi akhlak seseorang terdiri dari:
1.
Lingkungan
keluarga
Lingkungan
keluarga adalah lingkungan pertama dan utama yang mempengaruhi akhlak
seseorang, karena dalam keluarga pembentukan dan pembinaan akhlak dapat
dilakukan. Pendidikan akhlak dalam keluarga dimulai ketika anak melakukan
interaksi dengan ayah, ibu, dan orang-orang yang mempunyai hubungan darah
terdekat. Kedua orang tua adalah orang-orang yang bertanggung jawab secara
penuh terhadap pembentukan dan pembinaan seorang anak. Pepatah mengatakan “ ibu
(keluarga) adalah madrasah yang utama” berdasarkan pepatah ini dapat ditegaskan
bahwa keluarga merupakan lembaga pendidikan yang sangat menentukan pembentukan dan pembinaan akhlak, karena
dengan baik dan harmonisnya keluarga akan memberikan manfaat besar bagi pembinaan akhlak anak.
Gambaran
keluarga ideal setidaknya digambarkan oleh al qur’an, yaitu keluarga nabi
Ibrahim , yaitu suatu keluarga yang dalam kesehariannya dilandasi atas iman
yang teguh dan akhlak yang mulia. Nabi ibrahim digambarkan sebagai ayah yang
mempunyai nilai nilai keimanan yang teguh dan rela berkorban yang tinggi yang
melampaui semua manusia. Keimanan yang dimiliki nabi Ibrahim tercermin dengan
kepatuhan atas perintah Allah untuk memenuhi perintahnya sesulit dan seberat
apapun, mulai harus hijrah dan menempatkan keluarganya ( isterinya Hajar dan
anaknya Ismail yang masih kecil ) di lembah yang sangat tandus, gersang ,
kering tanpa pepohonan yaitu Mekkah.
Namun berdasarkan keimanan yang kokoh dan penyerahan total kepada Allah,
beliau menuruti dengan ikhlas dan sepenuh hati perintah Allah dengan keyakinan
dan doa bahwa Allah akan memberikan pertolongan dan keberkahan kepada
keluarganya tersebut dan lembah gersang yang ditempatinya itu (mekkah).
Keyakinan dan doa Nabi Ibrahim tersebut terbukti di kemudian hari ketika
lahirnya seorang Nabi pilihan, Rasul terakhir, manusia terbaik, yaitu Muhammad
Rasulullah SAW.
Kerelaan
berkorban yang tertinggi di tunjukkan oleh nabi Ibrahim tatkala Allah
memerintahkannya untuk berkorban sepenuh hati, keikhlasan yang tinggi dan
kepasrahan total Pengorbanan Nabi Ibrahim di atas tidak sia-sia, dengan di
gantikannya nabi Ismail dengan seekor kambing sebagai tanda diterimanya korban
Nabi Ibrahim as.
Sosok
nabi ismail juga menunjukkan keimanan dan rela berkorban yang luar biasa. Ia
dengan penuh iman berkorban, tawakkal, dan keikhlasan, menerima perintah Allah
yang diturunkan Allah kepada ayahnya untuk menyembelih dirinya sendiri untuk
memenuhi panggilan dan perintah Allah, Nabi Ismail rela dengan sepenuh hati dan
keimanan yang kokoh untuk mengorbankan apa saja termasuk nyawanya sekalipun.
Sementara
itu, Hajar isteri nabi Ibrahim sekaligus juga Ibu Nabi Ismail memperlihatkan
sosok isteri dan ibu dengan ketaatan dan keimanan yang tinggi menerima perintah
berkorban dengan menyembelih anaknya yang sangat di cintainya yaitu Nabi
Ismail, meskipun secara naluriyah dan perasaan seorang wanita, ia sangan berat
untuk melaksanakan perintah itu. Namun berkat keteguhan iman dan keyainan yang
mantap ia menerima bahkan mendukung suami dan anaknya untuk melaksanakan
perintah korban tersebut.
Keberhasilan
Nabi Ibrahim sebagai ayah, Hajar sebagai ibu dan Ismail sebagai anak
melaksanakan perintah Allah diatas bukanlah suatu hal yang mudah dan tanpa
aral. Setan sebagai penggoda dan penghalang manusia berbuat kebajikan berusaha
melemahkan iman dan keyakinan mereka untuk mengurungkan niat dan kebulatan
tekat mereka dalam menunaikan perintah berkorban dari Allah. Setan berusaha
keras mendatangi Ibrahim, nabi Ismail dan mereka dapat melewati masa-masa
kritis yaitu mengusir dan mengenyahkan setan yang berusaha menggoda mereka.
Peristiwa pengusiran ini dalam ibadah haji di abadikan dalam bentuk ritual jumrah. Demikianlah
gambaran keluuarga ideal sebagai keluarga yang berhasil melaksankan perintah
Allah, yang dilaksanakan oleh segenap anggota keluarga ayah, ibu, dan anak.
Gambaran tersebut dapat di jadikan pelajaran pada saat ini, yaitu bagaimana
keluarga muslim harus saling sinergi, berjuang
dengan gigih untuk dapat melaksanakan perintah dan tuntunan Allah dalam
kesehariannya.
2.
Lingkungan
sekolah (pendidikan formal)
Lingkungan
sekolah tempat dilaksanakan proses pembelajaran oleh guru. Dalam proses
pembelajaran dan pendidikan di sekolah harus di perhatikan dengan sungguh sungguh
pendidikan islam, yang terdapat 3 istilah yang memberikan ciri khas dalam
implementasinya, yaitu sebagai berikut : Pertama ta'lim terutama sekali di
kemukakan oleh muhammad Rasyid ridla, yang mendefinisikan sebagai "suatu proses
transmisi sebagai ilmu pengetahuan pada jiwa individu tanpa adanya batasan dan
ketentuan tertentu" dalam Al-qur'an
terdapat
beberapa ayat yang menerangkan kata ta'lim dari akar kata 'allama, seperti
surat al-Baqarah ayat 31 ; " Dan dia mengajarkan kepada adam nama-nama (benda-benda)
seluruhnya, kemudian mengemukakannya kepada para malaikat lalu berfirman:
"sebutkanlah kepada-ku nama nama benda itu jika kamu memang orang-orang
yang benar" Dalam perspektif abdul fattah jalal, ta'lim pada ayat di atas menekan
tingginya kedudukan ilmu (pengetahuan) dalam islam. Ia menegaskan bahwa ta'lim
adalah lebih luas dari pada tarbiyah, karena ketika rasullah mengajarkan bacaan
ala-qur'an kepada kaum muslimin, beliau tidak sebatas pada upaya agar mereka dapat
membaca, tapi lebih dari itu, yaitu membaca disertai penghayatan dan perenungan
yang berisi pemahaman, tanggung jawab, dan amanah. Dengan menggunakan cara
membaca sebagaimana disebutkan itulah rosullah membawa kaum muslimin pada
proses penyujian jiwa (tazkiayat al nafs), serta membawa jiwa mereka kepada
kondisi yang memungkinkan mereka menerima al hikmah.
Kata
kedua yang digunakan dalam pendidikan islam adalah tarbiyah. Kata tarbiyah
dirujuk dalam 1) kata -rabba, yarbu,
tarbiyah yang berarti berkembang berdasarkan ayat al qur'an surat al Rum ayat
39. Dari akar kata ini, pendidikan islam dapat diartikan sebagai upaya menumbuh
kembangkan potensi yang ada pada anak didik, 2) rabba, yurbi, tarbiyah, yang berarti tumbuh (nasya'a) dan
menjadi besar atau dewasa. Dari kata ini pendidikandapat diartikan sebagai
suatu upaya untuk menumbuhkan dan mendewasakan anak didik dan 3) rabba yarubbu, tarbiyah yang berarti
memperbaiki, merawat, memelihara, memperindah, memberi makan, mengasuh, tuan,
memiliki, mengatur dan menjaga kelestariannya, dari kata ini pendidikan islam
dapat diartikan sebagai suatu kegiatan dalam merawat, memelihara, mengasuh
mengatur anak didik untuk mencapai kedewasaannya.
Kata
tarbiyah di populerkan oleh athiyah al Al Abrasyi yang menurutnya al Tarbiyah
mencangkup seluruh aktivitas pendidikan, karena dalam kata itu tercangkup
seluruh upaya mempersiapkan anak didik mencapai kesempuranaan, mencapai kebahagian
hidup, cinta tanah air, memperkuat fisik, menyempurnakan akhlak, mempertajam
intuisi, rajin dalam berkreasi, toleransi terhadap perbedaan, mempertinggi keterampilan.
Sementara itu ta'lim adalah bagian dari pada tarbiyah yang mencangkup hanya
ranah kognitif (pengetahuan dan pemahaman). Dalam pandangannya tarbiyah
mencakup seluruh domain dalam pendidikan yaitu kognitif, efektif dan psikomotorik.
Kata
ketiga adalah ta’dib. Kata ini dipopulerkan oleh Syed Muhammad Naquib al Attas,
yang menyatakan bahwa kata ta’dib lebih tepat digunakan sebagai terhadap
pendidikan. Ia menyatakan bahwa tarbiyah lebih mengarah kepada seluruh makhluk
manusia dan hewan sedangkan ta’lim lebih luas cakupannya dari pada tarbiyah.
Ta’lim disebutkannya sebagai suatu pengajaran yang tanpa dibarengi dengan
pengenalan yang lebih mendasar. Ia menegaskan bahwa konsep tarbiyah dan ta’lim
lebih dipengaruhi oleh Barat. Sedangkan ta’dib mencerminkan tujuan esensial
pendidikan islam, yaitu penanaman akhlak sebagai misi utama diutuskannya
Rasulullah ke muka bumi. Ia menegaskan bahwa orang yang berpendidikan adalah
orang yang berperadaban..
Sedangkan
secara terminologi beberapa ahli memberikan definisi pendidikan islam. Menurut
Abudin Nata pendidikan islam adalah proses pembentukan individu berdasarkan
ajaran islam untuk mencapai derajat yang tinggi sehingga mampu melaksanakan
fungsi kekhalifahannya dan berhasil mewujudkan kebahagiaan dunia dan akhirat.
Prof.
Dr. Ahmadi mendefinisikan Pendidikan Islam sebagai “usaha yang lebih khusus
ditekankan untuk mengembangkan fitrah keberagaman (religiousity), subyek didik agar lebih mampu
memahami, menghayati dan mengamalkan ajaran-ajaran Islam.
3.
Lingkungan
masyarakat sekitar
Pembentukan
dan pembinaan akhlak sangat dibutuhkan dalam pergaulan di masyrakat mengingat
perkembangan dan perubahan di masyrakat yang semakin menjauhkan anak didik dari
nilai-nilai dan ajaran Islam. Ummat Islam pada masa sekarang telah memasuki
pada tatanan masyarakat yang ditandai dengan perubahan-perubahan besar yang hal
itu sangat mempengaruhi peradaban masyarakat muslim secara keseluruhan dan
keberadaan individu sebagai seorang Muslim. Sebagai seorang muslim, perubahan
dan perkembangan zaman adalah menuntut suatu kerja keras dan semangat juang
tinggi dalam menghadapi berbagai tantangan zaman sebagai akibat dari perubahan yang spektakuler selama ini.
Alfin
Tofler, seorang futurolog membagi perubahan peradaban manusia dengan tiga
gelombang. Pertama, peradaban agrikultural – sebagai kelanjutan berburu dan
berpetualang – yang dimulai ribuan tahun yang lalu. Pada masa ini manusia
mengalami perubahan dari berburu menjadi bertani. Ekonomi berpusat pada tanah,
sifat perekonomian adalah tukar menukar, setiap keluarga adalah produsen.
Hubungan antar manusia bersifat personal dan akrab, dan desa-desa mulai
bermunculan.
5 SENTENCES
1. SL: Lingkungan sekolah tempat dilaksanakan proses
pembelajaran oleh guru.
TL: School area is the
place to do transfering information by teacher.
2. SL:Lingkungan keluarga adalah lingkungan pertama
dan utama yang mempengaruhi akhlak seseorang, karena dalam keluarga pembentukan
dan pembinaan akhlak dapat dilakukan.
TL: Family environment is the first and fremst
evironment that affects morality of a person, because in the family of
formation and coaching moral can be done.
3. SL: Manusia adalah sebagai yang mahluk berakal,
dituntut untuk memiliki akhlak yang baik.
TL: Man as creature who has intelligence, demand
have good intelligence.
4. SL: Faktor lingkungan yang dipengaruhi oleh aliran
nativisme.
TL: The environmental factors influenced by the
flow of empiricism are the opposite of the flow of nativism.
5.
SL: Heriditas
dapat diartikan sebagai pewarisan atau pemindahan biologis karakteristik
individu dari pihak orang tuanya.
TL: Heriditas
can be defined as relocation biological individual characteristic of the
parents. The inheritance this is happening through his theory of genetic.
CHAPTER IV
CONCLUSION
Man as
creature who has intelligence, demand have good intelligence. Therefore humans only seek the building and developt
the attitude to adorn him and raise rank. For developingthe attitude, there are
several factors that influence, in the are very needed in the success of
someone inachieving degree or level good noble
with god and other human.
Thus the
environment that affects a person’s morality consists of :
·
Family Environment
Family
envirnment is the first and fremst evironment that affects morality of a
person, because in the family of formation and coaching moral can be done.
·
The vicinity of the school ( formal education )
The
environment the school carried out learning by teacher.
·
Neighborhood community
The
formation and guidance of morals is needed in the association in society
considering the development and changes in society that increasingly distanced
the students from the values and teachings of Islam.
CHAPTER V
REFERENCES
o Mosleh
Habibullah, Theory of Translation and Exercises, 2013, pg., 41
o https://thetranslationcompany.com/resources/language-country/spanish/ultimate-guide/process/modulation-translation.htm
o http://translatorthoughts.com/2016/05/modulation/
o Mildren
Larson, meaning based translation, 1984, pg., 1
APPENDIX
ENGLISH TEXT
“Akhlak
Tasawuf”
1)
Factors
that influence the attitude
Man as
creature who has intelligence, demand have good intelligence. Therefore humans only seek the building and developt
the attitude to adorn him and raise rank. For developingthe attitude, there are
several factors that influence, in the are very needed in the success of
someone inachieving degree or level good noble
with god and other human. Factors that influence of building and
development of attitude as follows.
A.
Genetic
Factor
Genetic
factor came from nativism who believe that development of human being influence
by genetic received from their parents while experience or enviroment do not
affect it all. Figures of this ism is Arthur Scopenheur. According to this ism
someone who has high talent in music so otomatically his baby will be a
musician who reilable. Heriditas can be defined as relocation biological
individual characteristic of the parents. The inheritance this is happening
through his theory of genetic.
According
to the theory above can be confirm that character, attitude, intelligence and
habit of human could infleunced or formed by heredity that which is from both
of parents. With trait hereditary ofattitude, character, intelligence and habit
from both parents to him. So the atitude, the character and the habit of
someone not differ greatly with his parents or one of his parents. So someone
who has attitude, character, intellegence and habit in general may were
inherited of the nature of and behavior his parents.
B.
Environmental
factor
The environmental factors influenced
by the flow of empiricism are the opposite of the flow of nativism. The leading
figure of this stream is John Lock (1632-1704). The main idea of this flow is “
tabularasa” a term from latin meaning blank sheets. This understanding emphasizes
the importance, environment and aducation as factors that influence
development. In other word that human development depends only on environment
and education, while innate does not effect it at all. In teaches that all
children are born empty without carrying talent, intellegence and nature. Will
be that the child is totally dependent on education and the environment.
There are environmental definitions
undetaken by Soemanto, the real
environment includes all material and stimuli that are outside the individual,
both physiological, psychological, and sociocultural.
Psychologically, the evirmet cvers
all the physical ad material conditions are the body, such as nutrition,
vitamins, water, acid, temperature, nervous system, blood circulation, breathing,
flood digestion, indoctrin glands.
While psychologically, the
environment includes all the stimuli that individuals receive from conception,
birth to death. Stimuli such as: the properties of genes, desires, tastes,
feelings, goals, will, emotions and intellectual capacity.
While sociocultural, the environment
includes all stimulation, interaction and external conditions in relation to
the treatment of work of others. Family lifestyle, association, learning,
education and teaching training.
Thus the environment that affects a
person’s morality consists of :
1.
Family
Environment
Family
environment is the first and fremst evironment that affects morality of a
person, because in the family of formation and coaching moral can be done.
Moral education in the family begins when the child interacts with the father, mother and people who have
the closest blood relations. Both parents are the people who are fully
responsible for the formation and coaching of a child. The saying goes “ mother
(family) is the main madrasah” based on this proverb can be affirmed that the
family is an educational institution that determines the formation and coaching of morals, because
with good and harmonious family will provide great benefits for children’s
moral development.Ideal family picture at least described by the al qur'an, the
family of the prophet Abraham, which is a family that in daily life is based on
firm faith and noble character. Prophet Ibrahim is described as a father who
has a strong faith value and high sacrifice that surpasses all human beings.
The faith of the prophet Ibrahim is reflected by the obedience of Allah's
command to fulfill his commandments as difficult and as heavy as anything,
beginning to migrate and place his family (his wife Hajar and his young son
Ishmael) in a very barren, arid, dry valley without trees ie Mecca. But by
virtue of his solid faith and total surrender to God, he obeyed wholeheartedly
and wholeheartedly the commandments of God with the conviction and prayer that
God will provide relief and blessing to his family and the arid valley he
occupies (mecca). The belief and prayer of Prophet Ibrahim is evident in the
future when the birth of a chosen prophet, the last Apostle, the best man,
namely Muhammad Rasulullah SAW.
The
highest willingness to sacrifice was demonstrated by the prophet Ibrahim when
God commanded him to sacrifice wholeheartedly, the high sincerity and complete
submission of the sacrifice of Prophet Ibrahim above was not in vain, with the
replacement of Ishmael the prophet with a goat as a sign of the acceptance of
the sacrifice of Prophet Ibrahim.
The
figure of the ismail prophet also shows faith and is willing to sacrifice
extraordinary. He has faithfully sacrificed, resigned, and sincerely, accepting
God's command that Allah revealed to his father to slaughter himself to fulfill
God's call and command, Ishmael willingly with all his heart and faith to
sacrifice anything even his life.
Meanwhile,
Hajar the wife of Prophet Ibrahim and also the mother of Prophet Ismail shows
the figure of wife and mother with high obedience and faith received orders to
sacrifice by slaughtering his very beloved child that is Prophet Ismail, though
instinctively and the feelings of a woman, he is very hard to carry out command
it. But thanks to the firm firmness of faith and faithfulness he accepts even
support of his husband and son to carry out the orders of the victim.
The
success of Prophet Ibrahim as a father, Hajar as mother and Isma'il as a child
carrying out God's command above is not an easy thing and without aral. Satan
as a tempter and a human barrier to doing good works to undermine their faith
and belief to discontinue their intentions and firmness in fulfilling the
commands of the sacrifice of God. Satan tried hard to come to Ibrahim, Ismail's
prophet and they could pass the critical period of chasing away and destroying
demons trying to tempt them. Events of this expulsion in the pilgrimage in
capture in the form of ritual jumrah. Such is the picture of the ideal family
as a family that succeeds in carrying out God's commands, carried out by all
family members of father, mother, and child. The picture can be made a lesson
at this time, that is how the Muslim family should be synergistic each other,
striving diligently to be able to carry out the command and guidance of God in
everyday life.
2.
The
vicinity of the school ( formal education )
The
environment the school carried out learning by teacher. Inlearning and educated
at a school have to be in see earnestlyislamic education, that there are 3 a
term give typical in itsimplementations that is as follows: first ta' lim
especially once atbelievers by muhammad rasyid ridla, that defines as ' a
processtransmission as science in soul individual without there was alimit and
provisions certain ' in al-qur' an there are severalparagraph a clear said ta' lim
from the root said ' allama, such asa albaqarah paragraph 31; ' and he taught
adam all the names,then presented them to the angels and said, ' tell me the
names ofthe it if you are telling the right'.
In
perspective abdul fattah jalal, ta' lim in paragraph on theknowledge will
reduce the (knowledge) in islam .He stressed thatta' lim is broader than the
state, because when teaching reading rasullah al-qur’an to people, she did not
just on effort so that theycan read, but more than that, the reading contains
accompaniedappreciation reflection and understanding, the responsibility of,and
the messages of .By using how to read as mentioned that isrosullah carrying the
is not to the process testing persons(tazkiayat the of the another), and carry
their lives to situation thatenabled they receive wisdom.
The
second used in education of islam is tarbiyah.Said tarbiyahreferred to in 1
said -rabba, yarbu, tarbiyah which means are reallybased on paragraph the qur'
an letter the rum paragraph 39.Fromthe root this word, islamic education can be
read as an effort togrow developed the potential that exists in students, 2 )
rabba,yurbi, tarbiyah, which means grow ( nasya' a ) and being major oradult.Of
the word is education can be defined as an attempt togrow and mature students
and 3 ) rabba yarubbu, tarbiyah whichmeans fix, tending, guard, embellish,
feed, charge of, sir, having,set and keep sustainability of the word is islamic
education canbe defined as an activity in treating, guard, charge of set
studentsto reach maturity.
Said the
state athiyah popular in by the state to the abrasyiincluding the all
educational activity, because in that wordincluding the all efforts to prepare
students reach perfection, achieve happiness life, love of country, strengthen
physical,perfect attitude, sharpen intuition, diligent in creative, the
sanction to, heightens skill. Meanwhile ta' lim is part of the statethat only
the cognitive cover by ( knowledge and understanding). Beneath his gaze
covering all the domains in state education the cognitive, effective and
psychomotor .
The
third word is ta'dib. This word was popularized by Syed Muhammad Naquib al
Attas, which states that the word ta'dib is more appropriately used as against
education. He states that tarbiyah is more directed to all human and animal
beings while ta'lim is wider scope than tarbiyah. Ta'lim mentioned as a
teaching without accompanied by a more basic introduction. He asserted that the
concept of tarbiyah and ta'lim is more influenced by the West. While ta'dib
reflect the essential goal of Islamic education, namely the cultivation of
morals as the main mission in the messenger of the Prophet to the earth.Ia
asserted that educated people are civilized people ..
While in
terminology some experts provide the definition of Islamic education. According
to Abudin Nata Islamic education is the process of forming an individual based
on Islamic teachings to achieve a high degree so as to carry out the function of
the Caliphate and succeeded in realizing the happiness of the world and the
hereafter.
Prof.
Dr. Ahmadi defines Islamic Education as "a more specific effort emphasized
to develop the nature of diversity (religiousity), subjects to be more able to
understand, live and practice the teachings of Islam.
3.
Neighborhood
community
The
formation and guidance of morals is needed in the association in society
considering the development and changes in society that increasingly distanced
the students from the values and teachings of Islam. The Islamic Ummah in the
present has entered into the social order marked by great changes that greatly
affect the civilization of the Muslim community as a whole and the existence of
the individual as a Muslim. As a Muslim, change and development of the times is
demanding a hard work and high morale in the face of the challenges of the
times as a result of this spectacular change.
Alfin
Tofler, a futurologist divides the change of human civilization with three
waves. First, agricultural civilization - as a continuation of hunting and
adventure - which began thousands of years ago. At this time humans experience
a change from hunting to farming. The economy is centered on land, the nature
of the economy is the exchange, every family is the producer. Relationships
between human beings are personal and intimate, and villages are beginning to
emerge.
[1]http://eprints.ums.ac.id/40135/1/Artikel%20Publikasi%20Ilmiah.pdf
[2]Mosleh Habibullah, Theory of Translation and Exercises, 2013, pg., 41
[3]https://thetranslationcompany.com/resources/language-country/spanish/ultimate-guide/process/modulation-translation.htm
[4]http://translatorthoughts.com/2016/05/modulation/
[5]Mildren Larson, meaning based translation, 1984, pg., 1
[6]Ibid
