Ebook English 3

2010
ebook
english 3 for islamic studies
MA IS LA M
GA C
A
T
IP
TU
AS
INST I
U NG
IAIC
TASIKMALAYA
IAIC Tasikmalaya
Kelas Rajapolah
2010/2011
By
cepiana abas, s.pd.

Email : maulanarubidaku@gmail.com
Blog : http://englishclinicclub.blogspot.com/
UNIT I
First we are obliged to examine the nature of the path so that we may
ourselves realize what Islam is. The first pillar of Islam is Muhammad is the
prophet of God. The approximate meaning of bearing witness there is no God
other than God is this; God is the exclusive possessor of divinity, and none of His
creation shares in any of the aspects or properties of divinity, and none of his
creation shares in any of the aspects or properties of divinity. The first aspect of
divinity is absolute rule, whence arises the right to legislate for his whispers, to
ordain paths for their lives, to prescribe values on which their lives should be
based. It is not possible to bear witness that there is no god other than God
without recognizing that God alone has the right to ordain the path which human
life should follow, and without attempting to establish that path, and none
other, in human life. Anyone who claims for himself the right to lay down a path
for the life of a group of human beings has claimed also the right of divinity over
them for he claims the greatest of all aspect of divinity.
So that we may ourselves realize that attribute of Muslim which we claim.
This is possible only through bearing witness that there is no god but God and
Muhammad is His prophet. This profession of faith is possible only by recognizing
God as the sole possessor of divinity, and alone entitled to lay down a path for
human life. We must attempt the realization of that path conveyed to us from
God by Muhammad, the peace and blessings of God be upon him.
We must do so for reason connected with the nature of the path itself. It
is the only path which realizes the neberity of man grants him true freedom and
releases man from slavery. It is the only path that enables him to liberate himself
completely within the limits of his humanity and his services of God, for service
of God releases man from servitude to others. There is no other path in the
world possessing this quality. For Islam, by recognizing God Almighty as the sole
possessor of the right to legislate for the life of humanity, leaves only one God
and one Master for humanity. It prevents some men from being the gods of
others with legislative and directive rights over them, as a result of the servitude
of these who accord these gods the aspects of divinity.
New Vocabularies :
Oblige (v) : mengharuskan
Bear witness (v) : bersaksi
Ebook - English 3 for Islamic Studies
Whence (adv) : dari mana

Legislate (v) : membuat undang-undang
Ordain (v) : mentakdirkan
Prescribe (v) : menentukan
Convey (v) : menyampaikan
Implement (v) : melaksanakan
Hence (adv) : karenanya
Attribute (v) : sifat
maulanarubidaku@gmail.com // www.englishclinicclub.blogspot.com
1
Entitle (v) : memberi nama
Lay down (v) : menetapkan
Grant (v) : memberi
Leberate (v) : memerdekakan
Servitude (n) : perbudakan/perhambaan
2
UNIT II
We should consider the fact that prayer is permitted in any clean place as
a pretext to neglect establishing special places for prayer, where Muslims
congregate and pray while they are sure of the cleanness and purity of these
place and meet and know each other, recite the Quran, fulfill God’s duties,
increase amity and love among themselves, and discuss the general affairs of
Muslims.
This is why these place are called masaajed (mosque), which is derived
from the word sujoud (kneeling to the ground); or jawame (gathering) where
people congregate. Mosque in reality are general camps for training on order
and discipline for all members of the society, and the arenas of training and
places where soldiers gather at appointed times during the day, and go to them
before the with a single signal would ask them to stand in one file or in many and
well arranged rows, and they all do certain harmonious movement. And when
the time allotted for training, the trainees (soldier) go back to their barracks or to
their jobs. And is not the mosque intended for anything except this? In fact the
mosques are more than that for the time of training is more than that and the
motive for coming are stronger.
For every Muslim should go to the mosque live times every twenty four
hours, and should go before the time of each prayer so that everyone is ready
when the Muezzin calls for prayer. The prayer unifies the Muslim, for all of them
say and do the same thing and follow the same leader (Imam), at the end of the
prayer everyone goes to his work. In this we see a unique manifestation of order,
discipline and obedience.
Of course if this habit was destroyed this significance of prayer and
carelessness in following the injunction of the messenger of God has resulted in
depriving the Muslims of the true sense of prayer. Prayer in essence means
obedience, and this obedience in turn aims at the organizing of society in a
perfect manner; for prayer eliminates anything ugly and immoral. God Almighty
says: “Prayer prevents sin and evil.
Mosque, then, are public squares of the Muslim. Which should receive
utmost care, for they constitute the tie that bind them and make them get
together, they , therefore, should be kept clean, and the Muslim in any
community should cooperate to build them and make them tidy, as was the case
during the era in which the prophet (Peace be upon him) lived.
New Vocabularies :
Pretext (n) : dalih
Congregate (n) : berkumpul, berkerumun
Amity (n) : hubungan baik
File (n) : baris
Row (n) : deretan
Allot (v) : memberikan
Barrack (n) : barak, asrama
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Unify (v) : mempersatukan
Injunction (n) : perintah
Deprive (v) : mencabut, menghilangkan
Immoral (adj) : yang sepenuhnya
Constitute (v) : merupakan
4
UNIT III
The prophet Muhammad (Peace be upon him) has enjoined us to believe

in five articles of faith:
1. Belief in one God who has absolutely no associate with Him in His
divinity;
2. Belief in God’s Angles.
3. Belief in God’s Books, and in the Holy Quran as His last book;
4. Belief in God’s prophets, and in Muhammad (God’s blessing be upon him)
as His last and Final Messenger;
5. Belief in life after death
These five articles make up the bedrock of Islam. One who believes in
them enters the fold of Islam and become a member of Muslim community. But
by a mere vocal prophession alone, one does not become a complete Muslim. To
become a complete Muslim one has to fully carry out in practice the instructions
given by Muhammad (Peace be upon him) as ordained by God. For belief in God
makes practical obedience to Him incumbent; and it is obedience to God which
constitutes the religion of Islam. By this belief you profess that Allah, the one
God, alone is your God, and this means that He is your creator and you are His
creature; that He is your Master, and you are His slave; That He is your ruler, and
you are His object. After having acknowledged Him as your Master and Ruler, if
you are refuse to obey Him you are a rebel on your own admission. Along with
faith in God, you believe that the Quran is God’s Book. This means that you have
admitted all the contents of Quran to be from God. Thus it becomes your
bounden duty to accept and obey whatever is contained in it. Along with that,
you have admitted Muhammad (peace be upon him) to be God’s messenger,
which means that you have admitted that each and every one of his orders and
prohibitions are from God. After this admission, obedience to Him becomes your
duty, therefore you will be a full-fledged Muslim only when your practice is
consistent with your profession, and otherwise your Islam will remain in
complete.
Now let us see what code of conduct Muhammad (Peace be upon him)
has taught as ordained by God Almighty. This first and foremost things in this
respect are the ‘Ibadat – the Primary Duties which must he observed by each and
every person processing to belong to the Muslim community.
New Vocabularies :
Article (n) : pasal

Associate (n) : sekutu
Make up (v) : merupakan
Bedrock (n) : landasan
Mere (adj) : belaka
Vocal (n) : ucapan
Profess (v) : menyatakan
Rebel (n) : pendurhaka
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Admission (n) : pengakuan
Incumbent (adj) : wajib
Full fledges (adj) : penuh
Incomplete (adj) : tidak sempurna
Foremost (adj) : terpenting
Constitute (v) : merupakan
Bounden (adj) : wajib
6
UNIT IV
The prophet of Islam did not only encourage education but also made
elaborate arrangements for religious teaching. He trained instructors and sent
them to the various part of Arabia. Under the Khulafah-i-Rashidin, the same
arrangement was continued with more elaboration and extensive application
during this period only a few branches of learning namely, the Quranic
interpretation (al-Fiqh), and the study of pre-Islamic poetry came to be
recognized.
Under the Ummayads more branches of learning sprang up, such as
grammar, history, geography, science, etc. But during the earlier part of the
Ummayad reign, no system of education was developed. Badira (near Madina)
was then the only seat of Arabian culture, where student from different parts of
the of empire gathered for the purpose of learning Arabic pronunciation and
recitation of mother tongue and knew how to swim and use bow and arrow were
regarded educated men, otherwise called ‘Kamel’. The system began to take
much interest in education. Special provision was made for appointing private
tutors for coaching of children in a household, came to be introduced later on.
Most of the schools were attached to mosques and endowed with property.
Many of the monarchs were patrons of art and literature and built school in
different parts of the empire.
Basrah and Kufa were the main centers of culture. It is said that the
culture compiled the first Arabic dictionary. During this period the saying of the
prophet came to be written and among the compilers of the Hadits, Hasan al-
Basri and Shihab al-Juhara were prominent and attained much celebrity. The
Muslims of this time were also curious to know the life history of the prophet.
This was probably the primary cause that led to the culture of history in those
days. Abid and Wahab distinguished themselves as story –tellers and historians.
In addition to this, the Ummayads tool keen interest in literature. They boasted
of a number of poets of whom ‘Umar bin Abi Rabia, Jamil, Hammad, Jarir,
Faradjak, and Akhtal were the outstanding figure in the field of poetry.
New Vocabularies :
Elaborate (adj) : teliti, terperinci
Recitation (n) : pengajian
Initiate into (v) : menuntun seorang untuk memahami
Bare (adj) : yang paling sederhana
Provision (n) : ketentuan
Endow (v) : membantu

Monarch (n) : raja
Patron (n) : pelindung
Literature (n) : kesusastraan
Compile (v) : menyusun
Prominent (adj) : terkemuka
Boast (v) : membanggakan
Figure (n) : tokoh
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UNIT V
God created a human pair to herald that the beginning of the life of
mankind on the earth and all persons inhabiting this world today have sprung
from this pair. For some time in the initial stages to the progeny of this pair
remained a single group. It had one religion and spoke the same language. There
were little or no differences among them. But as their numbers gradually
increased, they spread all over the earth and as a natural result of their
diversification and growth was divided into various tribes, and nationalities. Their
languages become different; their modes of dress varied; and their manners of
living also become distinct from another. The climate and environment of various
places altered their color and physical features. All these differences are natural
variations. They do exist in the world of reality. Hence, Islam recognizes them as
a matter of fact. It doesn’t seek to wipe them out or to ignore them but affirms
that their advantage consists in affording the only possible means of
distinguishing one of another. But the prejudices which have groupings and
organizations based on race, color language, nationality, etc are disapproved by
Islam. Islam regards all; distinctions of high and low among men, or upper and
lower classes or natives of the soil end aliens as manifestation of sheer
ignorance. It announces to all men in the world that they have sprung from the
same parents and therefore brothers and are equal in their status as human
being.
After propounding this concept of equality and brotherhood of mankind,
Islam adds that if there can be any real differences between man and man it
cannot be one race, color, country, and language, but of ideas, beliefs an
principles. Two children of the same mother, though they may be equal from the
point of view of common ancestry, will have to go their different ways in life if
their beliefs and moral conduct differ from one another. On the contrary two
persons, one being in the East and the other in the West, even though
geographically and outwardly separated from one another by fast distances, will
tread the same path in life if they have identity of ideas and moral behavior on
the basis of this fundamental tenet. Islam seeks to build a principled and
ideological society as against the racial, national, and parochial societies existing
in the world. The basis of the cooperative effort among men in such a society is
not one’s birth but a creed and moral principle.
New Vocabularies :
Herald (v) : menyatakan,memproklamirkan

Progeny (n) : keturunan,anak cucu
Mode (n) : cara,mode
Alter (v) : mengubah
Wipe out (v) : menghapuskan
Ignorance (n) : ketidaktahuan,kebodohan
Affirm (v) : menegaskan,memperkuat
Prejudice (n) : prasangka
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Shape (n) : bentuk
Propound (v) : mengemukakan,mengajukan
Outwardly (adv) : pada lahirnya
Tread (v) : menempuh
Parochial (adj) : picik,sempit
Alien (n) : orang asing
Sear (adj) : belaka
9
UNIT VI
Of all the prophets of the globe, Hazret Muhammad (sm.) is the only
personage every detail of whose life is thoroughly known to the world. He was a
beloved orphan a devoted husband, an affectionate father and sincere friend. He
was a successful businessman, a far-sighted reformer, a brave warrior, a skillful
general, an efficient administrator, an impartial judge, a great statement and
what not in all these roles he played his part with exemplary ability, honesty and
integrity, it can be said about him that he left nothing untouched and touched
nothing he did not rectify and improve.
When the whole world was groaning under oppression and injustice, he
came to this earth as a savior of oppressed humanity. Within a short time of
twenty years he transformed the barbarous and impious Arabians into a civilized
and religious nation and lifted up his people from the depth of moral and
spiritual degradation to a high consenclon of god, of morality and of justice. He
banished all tribal function and brought the whole of Arabian into one home
genius unity. Friend and foes, Muslim and non-Muslim were all a like him and the
eye of his law. Justice, equality and truth were his motto. He was a constant
friend of the poor and the helpless, the weak and the oppressed. Unlike
predecessors he shared the joys and sorrows of human life. He never sought
revenge. Moreover, he took in delight in forgiving and in showing mercy even to
his each enemy. In this respect he was unique in the whole history of mankind
and perhaps the world has never seen his like. The nobelity of soul and purity of
heart, austerity of conduct, refinement of feeling and stern devotion of duty
were the distinguishing traits of Muhammad (sm.) character. Modesty and
kindness, patience and generosity pervaded his conduct and riveted the affection
of all around him. With the bereaved and afflicted he sympathized tenderly. He
shared his food even in time of scarcity with others and he was eager to see the
comfort of everyone around him. He was most humane to his inferiors. Anas, his
servant said, “i served the prophet for ten years but he never said so much as
“Uff to me”
New Vocabularies :
Personage (n) : tokoh
Devoted (adj) : setia
Affectionate (adj) : penuh kasih sayang
Impartial (adj) : adil,bersifat tak memihak
Rectify (v) : melarat

Impious (adj) : tak beriman
Arch (n) : pedang terhunus
Austerity (n) : kecermatan
Refinement (n) : kehalusan budi bahasa
Stern (adj) : keras,teguh
Pervade (v) : meliputi
Rivet (v) : menumpu
10
Bereave (v) : kehilangan
Afflict (v) : merundung
Humane (adj) : peramah
11
UNIT VII
The spirit of sacrifice is most prominent in the character of the holy

prophet. If he had got anything that someone else needed he would part with it
at once, although he might himself have real need of it. For example, gardens of
Arabia are the most coveted form of property. Once the holy prophet was given
seven beautiful gardens, but instead of keeping them for himself he gave them in
charity, their produce being expended in helping the poor.
A man belonging to the Gaffar clan came to visit the prophet who himself
had nothing to eat. All there in the house was a little milk and this he gave to his
guest, himself having to go hungry to bed.
On one occasion, all the prophet had in the house was a sack of flour. A
companion of his was to be married, but he was a poor man and had nothing to
entertain his friends with. The prophet told him to go to his house and ask his
wife for the sack of flour. The sack was given and there was nothing left in house
of the prophet for meals.
A woman once offered the prophet a beautiful cloth to cover himself
with. As this was thing he badly needed, he accepted it, but a man standing near
admired the cloth saying “What a lovely cloth!” the prophet, seeing that the man
also needed it gave it to him at once.
Simplicity was the keynote of the character of the prophet. All his
occasions were characterized by simplicity and sincerely; anything artificial was
repugnant to him. He would eat whatever was put before him without fuss or
neither question nor he did wind with whom he took his meals, whether a slave
or another.
In his dress he was most simple. He would willingly wear an old patched
garment and did not care when he went in it. He had no objection to clothes
made of thick coarse cloth, cleanliness, not the fabric, was that mattered most.
In regard to all other things such as food, clothing, living housing, and the
like, the holy prophet has preached moderation. He taught Muslim to be simple
in all things and not pompous or foppish. He himself had put the instructions into
actions. After the prophet breathed his last, his wife Aisha showed the prophet
the torn sheet and a shirt in which he had died.
He was a king, very often he lived on nothing bud dried dates and water –
and remember, it was not because he did not have the means that Muhammad
lived like this. This mode of life was for choice, he loved simplicity and this quality
of his manifested itself in his companions and follower as well; they live in the
same simple in his companions and followers as well; they live in the same
simple manner.
New Vocabularies :
Prominent (adj) : menonjol
Covet (v) : mendambakan
Charity (n) : sedekah
Sack (n) : karung
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Badly (adv) : amat, sangat
Keynote (n) : inti, garis pokok
Sincerity (n) : ketulusan hati
Artificial (adj) : palsu, tiruan
Repugnant (adj) : menjijikan
Fuss (n) : banyak bicara
Patch (v) : menambal
Coarse (adj) : kasar
Pompous (adj) : muluk
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UNIT VIII
The Arabian Peninsula was dominated by the loyalty to the tribe, the sub
tribe or even to the single family, and the outside world by loyalty to the country,
birth-place, color and race. Humanity was unable to imagine any other kind of
loyalty until Islam came and proclaimed to everyone that humanity is one, stems
from the same source and is directed towards the same God; that difference of
race and color, of father and ancestry exist not to create division, enmity and
alienation among humanity, but merely so that man might recognize and identify
each other; so that the tasks of the viceregency of God on earth might be
distributed among them; and so that they might ultimately all return to God who
has place them on earth as His viceregents. God almighty addressed them thus in
the noble Qur’an:
“O people, we have created you of male and female, and made of you
peoples and tribes that you might recognize each other. The most noble of you in
the sight of god is the most God-fearing among you. Truly God is all, all wise.
“(Al-Hujarat,v.13)
“O people, fear you lord who created you from these two numerous men
and women. Fear God by whom you demand of one another, and the wombs.
Surely God ever watches over you, “(An-Nissa,v.1)
“Among His signs are the creation of the heaven and earth and the
variation of your tongues and your colors. Trully there in are signs for all the
worlds. (Ar-Rum,v.22)
These were not theoretical principles, but practical situations. Islam
expanded over the wide area of the globe which embraced most race and colors,
and melted them all together in the order of Islam. Inherited color, race, class or
lineage and did not prevent all from living together as brothers or the individual
from attaming what his qualifications enable him to and his rank as human being
imposed upon him.
It is true that various minor loyalties and fanaticisms continue to exist:
loyalties to the fatherland, to race, nation, color and language.
It is true that the position of people of color in America and south Africa
constitute a serious and obstinate problem, and in Europe too in a more
concealed manner.
Nonetheless, the concept of a single community still is an important
element in the counsels of humanity today. This concept, delineated by Islam, is
the root of all human thinking, from a theoretical standpoint, while petty
loyalties are vanishing and diminishing, being weak and baseless.
New Vocabularies :
Peninsula (n) : semenanjung
Stem from (v) : berasal dari
Enmity (n) : rasa permusuhan, kebencian
Alienation (n) : perebutan
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Viceregency (n) : wakil
To address : berseru, beriman
Embrace (v) : mencakup
Lineage (n) : garis keturunan
Impose (v) : menentukan
Recession (n) : pengunduran
Conceal (v) : menyembunyikan
Delineate (v) : menggambarkan, melukiskan
Petty (adj) : picik, sempit
Amazement (n) : ketakjuban, kekaguman
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UNIT IX
Islam’s general approach to children may be summarized in a few

principles. First, it is a divine injunction that no child may become the cause of
harm to the parents (Qur’an: 2:233). Secondly, by implication by that the parents
should reciprocate and cause the child no harm either. The Qur’an recognizes
very clearly that parents are not always immune from over protectiveness or
negligence. On the basis of this recognition, it has, thirdly, established certain
guidelines and pointed out certain facts with respect to children. It points out
that children are joys of life as well as sources of pride, seeds of vanity and false
security, fountain of distress and temptation. But it hastens to stress the greater
joys of life as well as sources of the spirit and caution parents against over –
confidence, false pride, or misdeeds that might be caused by children. The
religious moral principle of that position in that might be caused by children. The
religious moral principle of this position in that very individual, parent or
children, relates to God directly and is independently responsible his deeds. No
child can absolve the parent on the Day of Judgment. Nor can a parent intercede
on behalf of his child. Finally, Islam is strongly sensitive to the crucial
dependence of the child’s personality is clearly recognize in Islam. In a very
suggestive statement, the nature of fitrah (i.e. the pure natural state of Islam), its
parents later make it into a Jew, Christian or pagan.
According to these guidelines, and more specifically, one of the most
inalienable right of the child in Islam is the child’s life is the third commandment
in Islam (6:151, cf. 17:23)
Another equally inalienable right is the right of legitimacy, which holds
that every child shall have a father and one father only. A third set of rights
comes under socialization, upbringing, and general care to take good care of
Islam. The prophet was fond of children and he expresses his conviction that his
Muslim Community would be noted among other communities for its kindness to
children and he express his conviction that his Muslim community would be
noted among other communities for its kindness to children, it is charity of
higher order to attend to their spiritual welfare. Educational needs and general
well-being. Interest in and responsibilities for the child’s welfare are questions of
first priority. According to prophet’s instruction, by the seventh day the child
should be given a good. Pleasant name and its head should be shaved, along with
all the other hygienic measures required for healthy growing. This should be
made a festive occasion marked with joy and charity.
New Vocabularies :
Injunction (n) : perintah tegas
Implication (n) : maksud, pengertian
Vanity (n) : kesombongan
Temptation (n) : godaan
Hasten (v) : bertindak dengan cepat
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Absolve (v) : membebaskan
Intercede (v) : mengetengahi
Decisive (adj) : menentukan
Malleable (adj) : dapat ditempa
Pagan (n) : penyembah berhala
Inalienable (adj) : tak dapat dicabut
Preservation (n) : pemeliharaan
Upbringing (n) : asuhan, didikan
Commendable (adj) : patut dihargai
Conviction (n) : keyakinan, pendirian
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UNIT X
The most fundamental and the most important teaching of prophet

Muhammad (peace be upon him) is faith in the unity of God. This is expressed in
the primary Kalima of Islam as Laa ilaaha illallah “There is no deity but Allah”.
This beautiful phrase is the bedrock of Islam, its foundation and its essence. It is
the expression of this believes which differentiates a true Muslim from a Kafir
(unbeliever), a Mushrik (one who associates other with God in His divinity) or a
Dahriya (atheist). The acceptance or denial of this phrase produces a world of
difference between man and man. The believers in it become one single
community and those who do not believe in it form the opposite groups. For the
believers there is unhampered progress and resounding success in this world and
in the hereafter, while failure and ignominy are the ultimate lot of those who
refuse to believe in it.
But the difference which occurs between the believers is not the result of
mere chanting of a few words. Evidently the mere utterance of a phrase or two
cannot bring about such a mighty difference. The real force lies in the conscious
acceptance of this doctrine and its stipulations and complete adherence to it in
practical life. Unless you know the real meaning of the phrase “there is no deity
but Allah” And the bearing of its acceptance on human life, you cannot realize
the real importance of this doctrine. It would never become effective unless
these essentials are achieved. Mere repeating of the word “food” cannot dull the
edge of hunger; mere chanting of a medical prescription cannot heal the disease.
In the same way if Kalima is repeated without any understanding of its meaning
dictates it cannot work the revolution which it is meant to bring about. The
revolution in thought and life can occur only if a person grasps the full meaning
of the doctrine, realizes its significance, responses true belief in it, and accepts
and follows it in letter and spirit. Unless this grasp of Kalima is developed it
cannot become fully effective. We avoid fire because we have a realization that it
burns; we keep away from poison because we believe that it’s us kills a man.
Similarly, if the real meaning of Tawheed is fully grasped, it should necessarily
make us avoid, in belief as well as in action, every form and shade of disbelief,
atheism, and polytheism. This is the natural dictate of belief in the unity of God.
New vocabulary
Differentiate (v) : membedakan
Unhampered (adj) : tak dirintangi
Resounding (adj) : gemilang

Ignominy (n) : ketercelaan, kejahatan
Lot (n) : kumpulan
Chant (v) : dengan, terang
Evidently (adj) : menghasilkan
Stipulation (v) : syarat, ketentuan
Adherence (n) : kesetiaan, ketaatan
Bear (v) : memikul
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Dull (v) : mengurangi, menghilangkan
Prescription (n) : resep
Heal (v) : menyembuhkan
Dictate (n) : petunjuk, perintah
Repose (v) : meletakan, memberikan (kepercayaan keyakinan)
19
UNIT XI
Islam has recognized land as a factor of production not exactly in the

sense it is used in modern times. In classical writing land, which was regarded as
an important factor of production, includes all the natural resources used in the
process of production, e.g. the surface of earth, the fertility of soil, properties of
air and water and mineral resources, etc. True, there is no evidence to prove that
Islam does not approve of this definition of modern economics. While Islam
recognized land as a factor of production, it recognizes the creation of only those
utilities which can maximize the economic welfare of the community welfare
which takes into account the basic principles of economic ethics. The Qur’anic
law and the Tradition of the prophet are clear about it. The method of utilization
of land as a factor of production in Islam is unique in the real sense of the term.
Both the Qur’an and the Sunnah lay much emphasis on the proper
cultivation of land. Thus the holy Qur’an draw attention to the necessity of
turning wasteland into gardens by making arrangement for watering it, and
growing good crops. The Qur’an says: “Do they not consider that we drive the
water to a land having no herbage, and then bring forth thereby seed produce, of
which their cattle and they themselves eat” (XXXII.27). We have evidences to
indicate that impetus in given to cultivation of wasteland. It is related on the
authority of Aishah who reported the prophet (peace be upon him) to have said:
“Whoever cultivate land which is not the property of anyone has a better title to
it” (Buchari, 41:15). Since Islam recognizes the noncultivator ownership of land, it
is allowed to let it to another person for cultivation for a part of the produce or
for money, but it is as the same time recommended that a person who can afford
it should give land free or rent to some of his poor brethren.
Ibn Umar reported the messenger of Allah (peace and blessing of Allah be
on him) granted (the land of) khaibar to the Jews on condition that they work
thereon and cultivated them and they should have a half of the produce
(Buchari, 41:11). Again, it is related on the authority of Rafi who reported: They
used to have land cultivated in the time of the prophet (peace and blessing of
Allah be on him) taking grew on the water courses or anything which the owner
of the land reserved for himself. So the prophet (peace and blessing of Allah be
on him) forbade this. I (the reporter) said to Rafi, “How is it if it is done on
payment of dinnars and dirhams?” Rafi said, “There is no harm in taking dinnars
and dirhams” (Buchari, 41:19).
New Vocabulary
Fertility (n) : Kesuburan
Resource (n) : sumber
Approve (v) : menyetujui
Utility (n) : kegunaan
Impetus (n) : dorongan
Cultivation (n) : pemanenan
Wasteland (n) : tanah kosong
20
Bring forth (v) : menimbulkan
Thereby (adv) : dengan (cara) demikian
Brethren (n) : saudara dalam agama/keyakinan
Grant (v) : memberi, mengakui
Reserve (n) : menyediakan, mencadangkan
21
UNIT XII
In this world of immoderation and excesses, there is only one social

system that excels in immoderation and balance that provides duly for each
aspect of human nature even for its quits minor aspects. This system acquaints
one with man’s physical structure, his animal instinct, his human nature, his
psychological traits and his natural urges in a complete and comprehensive way.
It keep in view the will of nature in the creation of all these aspects and provides
for each one of these attainment of these objects leads to the attainment of the
higher object, that of man’s to produce it by his own grown intellectual effort. It
is absolutely impossible that a man made law should be free from himself, a
layman cannot even fully comprehend the wisdom of this highly moderate,
balanced and perfect law, unless he is exceptionally talented with straight
thinking, and has acquired knowledge and experience through long years
meditation and serious though. I do not praise this law because I find it perfectly
balance coordination and harmony with the laws of nature. When I see this, my
hearts bears evidence that the maker of the law could only be the one who
created and designed the universe, who is the knower of the seen and the
unseen. The truth is that such a one alone can show to the children of Adam,
who easily drift into by-paths, the universal way of modernization and justice.
Say: “Lord, Creation of the heavens and the earth, who heat knowledge
of the seen and the unseen. Thou alone can judge the disputes of thy servants.”
(Al-Qur’an, 39:46)
New Vocabulary:
Immoderation (n) : ketidakwajaran
Excess (n) : keterlaluan
Excel (v) : unggul
Duly (adv) : seharusnya, sepatutnya
Minor (adj) : kecil
Acquaint (v) : memperkenalkan, memberitahukan
Traits (n) : sifat-sifat
Urge (n) : keinginan, dorongan
Keep in view (v) : tetap dalam pandangan
Attainment (n) : hasil yang dicapai, pencapaian
Man-made law (n) : undang-undang buatan manusia
One-sideness (n) : kesepihakan
Layman (n) : orang awam

Comprehend (v) : memahami
Equire (v) : mendapatkan
22
KLAUSA ADVERBIA (Adverbial Clauses)
A. Kunjungsi & Terjemahan

Conjuction Terjemahan Fungsi
Therefore Oleh karena itu, Menyatakan hubungan sebab
Consequently Makanya, Jadi, akibat; kalimat yang mengikuti kata
So Agar hubung ini harus menyatakan
So that akibat-sebaliknya kalimat yang hadir
Hence sebelum kata hubung ini harus
menyatakan penyebab.
Because Karena, Sebab, Menyatakan hubungan sebab
Since Lantaran akibat; kalimatyang mengikuti kata
As hubung ini harus menyatakan
For penyebb sebaliknya kalimat yang
hadir sebelum kata hubung ini harus
menyatakan akibat.
Moreover Selain itu, Menyatakan tambahan informasi
Besides Terlebih-lebih,
Furthermore Disamping itu
In addition
Although Walaupun, - menyatakan konsesi (kontra duga)
Even though Meskipun, - menyatakan pertentangan
Though Kendatipun
( + clause )
Despite Walaupun, - menyatakan konsesi (kontra duga)
In spite of Meskipun, - menyatakan pertentangan
( + phrase ) Kendatipun
However Tetapi, Namun, Menyataka pertentangan (kontra
But Akan tetapi, fakta)
Nevertheles Namun demikian
Yet
Still
When Ketika, pada saat, Menyatakan kedua kegiatan yang
While sementara terjadi secara bersamaan atau
As saling menyela
Otherwise Jika tidak, bila Menyataka kalimat bersyarat atau
Unless tidak pengandaian.
Or
If not
And Dan Menggabungkan dua buah
kata/kalimat/klausayang entuk dan
fungsinya sama dan setara
Whereas Padahal Menunjukkan kontra harap dengan
rujukan pembuktian fakta
sebenarnya.
...so...that... Begitu... Menyatakan hubungan sebab akibat
...such...that... Sehingga...
maulanarubidaku@gmail.com // www.englishclinicclub.blogspot.com 23
...not...until... Baru...setelah... Menyatakan dua atau lebih
peristiwa yang terjadi berturut-
turut (berkronologis)
B. Jenis Klausa Adverbia

1. Klausa Adverbia berkonjungsi Waktu (Clauses of time)
Klausa kalimat kompleks yang menunjukkan hubungan waktu
dapat berposisi sebelum atau sesudah induk kalimat.
Verb Form in Time Clauses
Time
Verb in Main Clause Verb in Time Clause
Expressed
Future Future tense Present tense
(or future quivalent) Present Perfect tense
Present Tense
Future Perfect tense
Present Perfect tense
Past Simple Past tense
Past Progressive tense
Past Progressive tense
Simple Past tense Past Progressive tense
Past Perfect tense Simple Past tense
Conjuctions :
When, while, as, since, by the time, after, before, untill, till, as soon as,
once, as long as, during, for, whenever, everytime, the first time, the next
time, the last time.
Examples :
 After she has finished his study at the Best School Yogyakarta, She
will go to America.
 Once he got married with Anna, he will has a baby.
 As soon as she finished her study, she stopped smoking.
 By the time the plane landed, the accident happened yesterday.
 The next time I go to Bali, I will visit your house.
 Whenever I see her, I say hello.
 The first time I went to Jakarta, I went to TMII.
 The last time I met him, he was boss.
 I had left before he came.
 John never speaks to Dona as long as I stay here.
 She rented the house before she came to my house.
 We stay here until she arrives.
 As he was sick, he could not to join the lecture.
 When it began to train, I was walking home.
 While I was walking home, it began to rain.

 I haven’t met Iwan since he moved to Bandung.
 She cried for her money while his father was in the garden.
2. Klausa Adverbia berkonjungsi Kontras (Concessive Clauses)

Klausa ini digunakan untuk menunjukkan suatu hal yang kontras
dalam kalimat yang komplek
Conjuctions :
[1] (Clauses of Contrast)although, though, even though, even if; [2]
(Adversative Clause)however, nevertheles, yet, still, but, whereas, while,
on the other hand; [3] dispite and inspite of.
Letak kalimat penghubung pertama bisa di awal atau diantara dua
kalimat, letak yang kedua adalah diantara dua kalimat yang disampung,
yang terakhir adalah fleksibel tetapi harus diikuti oleh nomina atau frasa
nomina.
Examples :
 Although she was sick, she attended the lecture.
 He does not have money though his father is rich.
 He is stupid while his friend is clever.
 It was cold. However, Tom went swimming.
 Despite the cold weather, Tom went swimming.
 Tom went swimming despite the cold weather.
3. Klausa Adverbia berkonjungsi Sebab (Clauses of causes)

Conjuctions :
[1] because, since, as, for; [2] because of, due to, owing to.
Letak konjungsi yang pertama bisa di awal atau di tengah, sedangkan
yang kedua letaknya di awal dan diikuti oleh nomina dan frasa nomina.
Examples :
 Because she shaved with a blunt razor he didn’t make a very good
job.
 He visits Indonesia for he studies in this country.
 Die to the bad weather, he cancelled his flight.
 Since she was sick she could not come to the party.
4. Klausa Adverbia berkonjungsi Syarat (Clauses of Condition)

Klausa ini menunjukkan syarat-syarat dalam kalimat kompleks Bahasa
Inggris.
Conjuctions :
If, in case that, in the event that, if only, only if, providing that, provided
that, on condition that, unless, other wise, or.
Examples :
 I will be happy if I win the lottery.
 If she doesn’t study hard, she fails the exam.
 She will die unless she has the poison.
 I will quit my job immediately if only I win the lottery.
 Anang will love Krisdayanti in the event that she is beautiful.
 Krisdayanti is beautiful. Otherwise, Anang will not loe her.
5. Klausa Adverbia berkonjungsi Tujuan (Clauses of Purpose)

Untuk menunjukkan tujuan dalam suatu kalimat kompleks bahasa Inggris
dapat digunakan beberapa kata hubung.
Conjuctions :
[1] therefore, consequently, accordingly, hence, thus, so yang selalu
terletak di tengah; [2] so that, with the result that, in other that, so
...adj/adv...+that, such+...adj+noun...+that yang terletak di tengah; [3] in
order to, on purpose to yang selalu diikuti oleh nomina atau frasa nomina.
Examples :
 Ali studied English very hard that he can speak it very fluently.
 They are so clever that they can complete their task on time.
 We have to work smartly in order that we can get our share.
 It is such hot coffee that I can’t drink it.
 She studies in order that she passed the test.
 He walked so quickly that i couldn’t go after him.
 In order to take the first train, he left earlier.
6. Klausa Adverbia berkonjungsi Cara (Clauses of Manner)

Untuk menunjukkan cara dalam kalimat komplek bahasa Inggris, dapat
digunakan konjungsi seperty : as, as if dan as though.
Examples :
 She spoke English as if she had been in America for many years.
 They slept as though they were in a place.
 He spoke to me as if he was the boss at Best School Yogyakarta.
7. Klausa Adverbia berkonjungsi Lokasi (Clauses of place)

Untuk menunjukkan lokasi atau tempat dalam kalimat komplek bahasa
Inggris dapat digunakan kata sambung : where dan wherever.
 Wherever she goes, she always brings her camera with her.
 Wherever you go and whatever you do, I’ll come along with you.
 Shall we stop where the road ends?
 Every where he goes, people always welcome him.
8. Klausa Adverbia berkonjungsi Urutan

Untuk menyatakan urutan, berikut konjungsi yang sering digunakan
seperti then, subsequently, afterward, after that, later, in turn.
Examples :
 Let’s go for drink and then go home.
 Jim locked the door, subsequently he went away.
 He ate; afterwards he drank.
 The drug causes dizziness, which in turn causes unconsciousness.
9. Klausa Adverbia berkonjungsi Tambahan

Untuk menambahkan atau melengkapi ide, pendapat dalam bahasa
Inggris dapat digunakan konjungsi : [1] beside, moreover, furthermore, in
addition yang selalu diikuti oleh klausa; [2] in addition to, besides yang
diikuti oleh nomina.
Examples :
 Darno does the cooking. Besides, he looks after the garden.
 Besides Darno does the cooking, he looks after the garden.
 Besides doing the cooking, Darno looks after the garden.
Referensi :
Irham Ali Saifuddin, dkk. 2009. Buku Pintar TOEFL, DIVA Press, Yogyakarta.
Marcella Frank. 1972. Modern English, Prentice-Hall.Inc, New Jersey.
O. Setiawan Djuharie. 2004. Teknik dan Panduan Menerjemahkan Bahasa Inggris
– Indonesia, CV. Yrama Widya. Bandung.
C. Conditional Clauses (if Clause)
1. Future-Possible Condition (real or factual Condition)
Will ..V1.. if + Simple Present
Berbicara suatu yang mungkin dan mustahil dalam bahasa Inggris dapat
dilakukan dengan menggunakan kalimat jenis ini. Kemustahilan atau
kemungkinan merupakan suatu yang bisa diusahakan. Artinya bahwa
sesuatu mungkin terjadi secara rasional kalau dan kalau syarat-syaratnya
dapat dipenuhi; tetapi kalau tidak maka hal yang mustahil dapat terjadi.
Examples :
 If I finish work early, I will play tennis.
 If she has enough time, she will come to your house.
 If you invite us, we will come to your wedding party.
 He will go out if his brother comes
 They will have to go their different ways in life if their beliefs and
moral conduct differ from one another.
 They will tread the same path in life if they have identity of ideas and
moral behavior.
Catatan:
Dalam real present conditional, si penutur menduga apa yang akan
terjadi, dalam unreal present conditional penutur menduga yang
mungkin terjadi.
Kalimat pengandaian jenis ini digunakan untuk :
a. Menyatakan hasil Ilmiah
Examples :
If water freezes, it become a solid
If children are healty, they learn to walk at about eighteen mont
old.
If orange blossoms are expected to very cold temperature, they
will wither and die.
b. Menyatakan hasil yang mungkin dimasa depan
Examples :
If you want to go to campus with me, I will wait.
If he listen to the question carefully, he will answer them easily.
We will come to your house if we have time.
I will stop by on my way home if they have a good sale.
2. Unreal Future Condition (Improbable)

Would ..V1.. if + Simple Past
Bentuk ini menunjukkan ketidakmungkinan atau pertentangan dengan
fakta dengan acuan waktu masa mendatang.

Examples :
 He would go out if his brother came.
 She would come if we invited her.
 They would complete their exams if they had still much time.
3. Past Unreal Condition (Imposible)

Would have + past participle.... if + Past Perfect
Untuk mengekspresikan fakta atau realitas yang berlawanan dengan
waktu lampau, kita dapat menggunakan kalimat kondisional jenis ini.
Bentuk ini menggambarkan kegiatan yang tidak pernah ada di masa
lampau, si penutur membuat perkiraan sudah atau mesti adanya suatu
akibat bila peristiwa yang terjadi di masa lampau itu betul-betul terjadi.
Examples :
 He would have finished his work if he had started earlier.
 They would have been here if there had not been a traffic jam.
 She would have read the letter if she had received it.
4. Imaginary
Would ..V1.. if + were
Examples :
 He would fly to her house if he were a bird.
 if I were you, I would try it one more time.
 if he were a king, she would be a queen.
Tabel : Conditional
if-clause Main Clause Keterangan
Present Simple Future Simple Mungkin
Past Simple Past Future Mungkin
(kemungkinannya lebih
sedikit bila dibandingkan
dengan yang di atas
Past Perfect Past Future Perfect Mustahil
D. Conditional Clauses with Unless (Jika tidak, kecuali kalau)

Kalimat menyangkal bisa diungkapkan dengan menggunakan if atau Unless.
Kalau dia tidak mengembalikan buku saya, saya akan marah.
Terjemahannya :
If he does not return my book, I will get angry.
Atau :
Unless he returns my book, I will get angry.
Jadi rumusnya adalah :
Unless = if ...... not
Examples :
1. • Unless you know the real meaning of the phrase “There is not deity
but Allah” and the bearing of its acceptance on human life, you
cannot relize the real importance of this doctrine.
• If you do not know the real meaning of the phrase “There is not deity
but Allah” and the bearing of its acceptance on human life, you
cannot relize the real importance of this doctrine.
2. • It would never become effective unless these essential are achieved.
• It would never become effective if these essential are not achieved.
3 • She will buy the book unless you give her one.
• She will buy the book if you do not give her one.
Referensi :
A. Chaedar Alwasilah. 1993. Kaji Ulang Kata Kerja Bahasa Inggris. Angkasa,
Bandung.
Irham Ali Saifuddin, dkk. 2009. Buku Pintar TOEFL. DIVA Press, Yogyakarta.
Marcella Frank. 1972. Modern English. Prentice-Hall.Inc, New Jersey.
Muhibbin Syah. 2005. Islamic English. Rosdakarya, Bandung.
Raymond Murphy. 1994. English Grammar in Use. Cambridge University Press.
Sachri Ramdhan. 1999. English for Islamic Studies. IAIN SGD, Bandung
U. Komara. 2002. Let’s Practice English. Universitas Siliwangi, Tasikmalaya
KLAUSA ADJEKTIVA (Adjective Clauses)
Klausa Adjectiva merupakan anak kalimat yang menjelaskan nomina atau

Nomina. Dalam Klausa Adjektiva terdapat beberapa kata penghubung yaitu :
who, whom, that, which, whose. Kata penghubung who dan whom digunakan
untuk merangkai nomina orang; which untuk benda; that untuk kedua-duanya.
Untuk kepemilikan dapat digunakan whose atau which. Preposisi juga bisa
menggandeng konjungsi untuk merangkai nomina yang dijelaskan dengan klausa
adjektiva.
A. Klausa Adjektiva dengan WHO dan WHOM

Konjungsi who digunakan dengan menyambung nomina yang berfungsi
sebagai subjek dalam kalimat dengan klausa adjektiva. Sedangkan konjungsi
whom digunakan dengan menyambung nomina yang berfungsi sebagai objek
dalam kalimat dengan klausa adjektiva.
Exaamples :
Klausa Adjective dengan WHO
 The boy who can sing a song is Kerry.
 The man who married me last year was died.
 The girl who tired to flatter the kind boy is Monica.
 The singer who came here is John Lenon.
 The teacher who visited sick Ana is Mr. Karimun.
Klausa Adjective dengan WHOM
 The president whom we should visit are Bush and Saddam.
 The waitress whom we notice is Anna.
 The reader who we appreciate is John.
 The head who we never respect is Bambang.
 The too egoistic man whom we never appreciate is PBI-S1 chair-man.
B. Klausa Adjektiva dengan THAT

Konjungsi that dapat digunakan untuk menghubungkan nomina sebagai
subjek atau objek manusia dengan klausa adjectiva. Jadi, that itu dapat
menggantikan fungsi dan posisi which yang menggabung nomina benda
sebagai subjek maupun objek adjektiva klausa.
C. WHO dan Whom diganti dengan THAT

 The man [S] who is working at the restaurant is Mr. Azwar.
 The man [S] that is working at the restaurant is Mr. Azwar.
 The boy [O] whom they appreciate is smart Budiman.
 The boy [O] that they appreciate is smart Budiman.

 The students [S] who came in the class late is Firdaus.
 The students [S] that came in the class very late is Eny.
D. WHICH diganti dengan THAT

 The pen [S] which writes well belongs to me.
 The pen [S] that writes well belongs to me.
 The scarf [O] which she borrowed from her roomate is red.
 The scarf [O] that she borrowed from her roomate is red.
E. Klausa Adjektiva dengan WHICH
Klausa adjektiva juga dapat memanfaatkan which sebagai konjungsi kalau
subjek atau objek yang diterangkan adalah nomina benda. Dalam hal ini that
dapat menggantikan fungsi which sebagai konjungsi.
Examples :
The river [S] is polluted. It [S] flows through town.
 The river which flows through town is polluted.
 The river that flows through town is polluted.
The books [O] belong to Ali. She borrowed them. [O]
 The books [O] which she borrowed belong to Ali.
 The books [O] that she borrowed belong to Ali.
F. Klausa Adjektiva dengan WHOSE

Whose digunakan sebagai konjungsi yang menunjukkan kepemilikan, yang
berfungsi untuk menggabungkan klausa adjektiva dan nomina yang berstatus
posesif.
The man [S] called the police. His [Pos] car was stolen.
 The man whose car was stolen called the police.
 The girl whose hair is long swam in the pool.
G. Klausa Adjektiva dengan Preposisi

Preposisi bisa bergandengan dengan konjungsi which, whom, and that yang
berfungsi untuk menyatukan antesden nomina dan klausa adjektiva.
Konjungsi tersebut menjadi objek preposisi dalam klausa adjektiva.
Examples :
The man [S] was helpful. I talk to him. [OP]
 The man whom [O] I talked to was helpful.
 The man that [O] I talked to was helpful.
 The man I talked to was helpful.
 The man to whom I talked was helpful.
Referensi :
Raymond Murphy. 1994. English Grammar in Use. Cambridge University Press.
Undang. 2006. Gramatika Bahasa Inggris. LPBI “Progresif”, Tasikmalaya.
KLAUSA NOMINA (Noun Clauses)
Klausa Nomina atau Noun Clause merupakan anak kalimat yang

mengandung paling tidak subject dan predikat serta berfungsi sebagai nomina.
Karena berfungsi sebagai nomina, maka klausa nomina dapat berfungsi sebagai
subject, komplemen, object dan lain lain.
A. Klausa Nomina yang didahului pernyataan

Klausa nomina yang didahului oleh that yang biasanya dikarenakan/
disebabkan oleh fungsi salah satu unsur adalah object, seperti :
 I think that Mr. Jones is a good teacher.
 I dreamed that I was on the top of a mountain.
Berikut ini beberapa verba yang lazim diikuti oleh klausa nomina :
• Assume that • Believe that • Discover that • Dream that
• Guess that • Hear that • Hope that • Know that
• Learn that • Notice that • Predict that • Prove that
• Realize that • Suppose that • Think that • Agree that
• Conclude that • Decide that • Demonstrate that • Daubt that
• Fear that • Forget that • Find out that • Figure that
• Imagine that • Indicate that • Observe that • Presume that
• Pretend that • Read that • Recall that • Recognize that
• Regret that • Reveal that • Remember that • Teach that
• Understand that
B. Klausa Nomina yang didahului Yes-No Question

Klausa nomina dapat dimulai dengan if dan wether kalu objeknya adalah
Kalimat Tanya Yes-No Question diubah menjadi nomina klausa.
Examples :
Yes/No Question Klausa Nomina dengan If
 Is John home? I don’t know if John is at home.
 Does the bus stop here? Do you know if the bus stop here?
 Did Ann go to California? I wonder if Ann went to California.
Yes/No Question Klausa Nomina dengan whether
 Is John home? I don’t know whether John is at home.
 Does the bus stop here? Do you know whether the bus stop here?
 Did Ann go to California? I wonder whether Ann went to California.
 Are you fine? She doesn’t know whether you are fine.
Yes/No Question Klausa Nomina dengan whether – or not
 Is John sick? She wonders whether John is sick or not.
 Did you pass the test? I’m sure whether or not you passed the test.
Yes/No Question Klausa Nomina dengan if – or not
 Is she an artist? I don’t know if she is an artist or not.

 Are you a teacher? I wonder if you are a teacher or not.
Catatan:
Pada nomina klausa dengan if, or not sering muncul di akhir kalimat atau
klausa. Sedangkan or not pada klausa whether bisa muncul di akhir atau
bergandengan dengan whether. If dan whether artinya sama dalam klausa
nomina.
C. Klausa Nomina yang didahului WH Question
Klausa nomina bisa didahului oleh kata-kata tanya seperti when, where, why,
how, who, whom, what, which, whose yang masing-masing berbeda
fungsinya dalam bertanya.
Examples :
WH Question Noun Clause
 Where does he live? I don’t know where he lives.
 What did he say? I don’t know what he said.
 When did Ali come here? I’m not sure when Ali came here.
 With whom did she come here? I wonder with whom she came here.
D. Fungsi-Fungsi Nomina Klausa

1. Klausa Nomina sebagai Subject (Subject of sentence)
Sebagai Subjek, klausa nomina dapat dimulai dengan that, if or not,
whether or not, dan kata-kata tanya when, where, why, how, who,
whom, what, which, whose.
Examples :
Kalimat Berita Noun Clause
 Ali is sick. That Ali is sick is a problem for Ann.
 Wati goes to school. That Wati goes to school is okay.
 You are a teacher. That you are a teacher prides us.
Yes/No Question Noun Clause
 Are you a nurse? Whether you are a nurse or not makes me sad.
 Does she dance? Whether or not she dances is not my business.
 Has she come here? If she has come here or not is not really influential.
 What is she talking about? What is she talking about is okay.
 Where does she live? Where she lives is a problem.
 With whom did she got With whom she got married is not matter.
married?
2. Klausa Nomina sebagai Komplement (complement of sentence)

Mirip dengan Subjek, komplemen klausa nomina dapat dimulai dengan
that, if or not, whether or not, dan kata-kata tanya when, where, why,
how, who, whom, what, which, whose.
Examples :
 The news is true. The issue is that the news is true.
 God exists. The case is not that God exists.
 He satisfies her. His hobby is that he satisfies her.
 Is his mother sick? The case is whether his mother is sick or not.
 Was he married? The problem is if he was married or not.
 Are you single> The case is not you are single or not.
 What do you want? It is what you want.
 What are you looking for? It is what you are looking for.
 Where does she live? The problem is not where she lives.
3. Klausa Nomina sebagai Objek Langsung (Direct Object of Verb/
Predicate Noun)
Object verba menjadi klausa dapat diwujudkan dengan menggunakan
konjungasi seperti if atau whether kalau klausanya berwujud pertanyaan
yes-no question, kata-kata tanya kalau klausanya berupa pertanyaan
informatif dan that jika berupa kalimat berita.
Examples :
 I don’t know his book. I don’t know that the book belongs to him.
 She is not sure her uncle. I presume that the man is her uncle.
 Marry is already married. He knows that Marry is already married.
 Is this his book? I wonder whether or not this is his book.
 Is it yours? They are not sure whether it is yours.
 Are you single? She doesn’t know if you are single or not.
 What is his book about? I am quite certain to what his book is about.
 When will she come here? Be certain to when she’ll come here!
 How long do you take bath? Make sure how long you take bath!
4. Klausa Nomina sebagai Objek setelah Preposisi (Object after

Preposition)
Examples :
 Give the message to whoever is in the office!
 We didn’t agree about what they said.
 Do they job in whatever way you wish?
Referensi :
PARTICIPAL PHRASES
A. Bentuk Participle
1. Present Participle (active)
Running water
2. Past Participle (passive)
Neglected child
3. Prefect Participle (active)
Having completed the job
They left early
B.
Referensi :

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2010

cepiana abas, s.pd.

Whence (adv) : dari mana

Ebook - English 3 for Islamic Studies

Ebook - English 3 for Islamic Studies

The prophet Muhammad (Peace be upon him) has enjoined us to believe

Article (n) : pasal

Ebook - English 3 for Islamic Studies

Endow (v) : membantu

Herald (v) : menyatakan,memproklamirkan

Ebook - English 3 for Islamic Studies

Rectify (v) : melarat

Ebook - English 3 for Islamic Studies

The spirit of sacrifice is most prominent in the character of the holy

Ebook - English 3 for Islamic Studies

Ebook - English 3 for Islamic Studies

Islam’s general approach to children may be summarized in a few

made a festive occasion marked with joy and charity.

Ebook - English 3 for Islamic Studies

The most fundamental and the most important teaching of prophet

Resounding (adj) : gemilang

Ebook - English 3 for Islamic Studies

Islam has recognized land as a factor of production not exactly in the

Ebook - English 3 for Islamic Studies

In this world of immoderation and excesses, there is only one social

Layman (n) : orang awam

A. Kunjungsi & Terjemahan

B. Jenis Klausa Adverbia

 While I was walking home, it began to rain.

2. Klausa Adverbia berkonjungsi Kontras (Concessive Clauses)

3. Klausa Adverbia berkonjungsi Sebab (Clauses of causes)

4. Klausa Adverbia berkonjungsi Syarat (Clauses of Condition)

 Krisdayanti is beautiful. Otherwise, Anang will not loe her.

5. Klausa Adverbia berkonjungsi Tujuan (Clauses of Purpose)

6. Klausa Adverbia berkonjungsi Cara (Clauses of Manner)

7. Klausa Adverbia berkonjungsi Lokasi (Clauses of place)

8. Klausa Adverbia berkonjungsi Urutan

9. Klausa Adverbia berkonjungsi Tambahan

2. Unreal Future Condition (Improbable)

fakta dengan acuan waktu masa mendatang.

3. Past Unreal Condition (Imposible)

D. Conditional Clauses with Unless (Jika tidak, kecuali kalau)

Ebook - English 3 for Islamic Studies

Klausa Adjectiva merupakan anak kalimat yang menjelaskan nomina atau

A. Klausa Adjektiva dengan WHO dan WHOM

B. Klausa Adjektiva dengan THAT

C. WHO dan Whom diganti dengan THAT

 The boy [O] that they appreciate is smart Budiman.

D. WHICH diganti dengan THAT

F. Klausa Adjektiva dengan WHOSE

G. Klausa Adjektiva dengan Preposisi

Klausa Nomina atau Noun Clause merupakan anak kalimat yang

A. Klausa Nomina yang didahului pernyataan

B. Klausa Nomina yang didahului Yes-No Question

 Is she an artist? I don’t know if she is an artist or not.

D. Fungsi-Fungsi Nomina Klausa

2. Klausa Nomina sebagai Komplement (complement of sentence)

4. Klausa Nomina sebagai Objek setelah Preposisi (Object after

Ebook - English 3 for Islamic Studies

Ebook - English 3 for Islamic Studies

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