Istikhdām Kitāb “al-Tațbīq al-Nahwī wa al-Șarfī” bi al-Ṭarīqah al-Qiyāsiyyah fi Ṭārqiyyah Sayṭarah al-Ṭalabah ‘Ala al-Jumlah al-Ismiyyah bi Ma’had Dār al-Ulūm Bandā ‘Atsyīh Indonisiā

Abstract

Every “kalam” in Arabic is a sentence “jumlah”. The ability of student to express something in their mind’s, or their heart’s, or convey the idea, or giving information to other, or reading comprehension, or daring to speak with Arabs, or interaction with other is affected by understanding of the “jumlah”. The problem which experienced by student in class Va in Darul Ulum Islamic Boarding School is understanding of “jumlah ismiyah” was still little bit. Therefore, expected to teachers who teach nahwu’s lesson to use a method or a correspond’s book. And name of the book is al-Ṭabīq al-Nuhawil wa al-Șarfi. The aim of this research is to know effectiveness al-Ṭabīq al-Nuhawil wa al-Șarfi book to improve student’s ability in understanding “jumlah ismiyah”. The method used in this research is Quasi Experiment. This study conducted in class five Darul Ulum Islamic boarding school Banda Aceh, Indonesia. The total sample was twenty eight students of class five A. This research found that the use at-Tathbiq an-Nahwi wa as-Sharfi textbook to improve students’ ability in the understanding “jumlah ismiyah” is very effective.

Portrait of Arabic Grammar and Power Relationships

“…Arabic grammar is summarized in the form of syntax (nahwu) and morphology (sharaf ) [1]. The formulation of Arabic grammar is certainly not just a given matter, but through various processes with various backgrounds [8]. This formulation must also not be free of conflict and cannot be separated from the initial objectives of its formation.…”

“…Observing the importance of a grammatical structure in the body of a language, the idea of grammatical formulation of Arabic can be seen from several reasons. If viewed from the perspective of religion, there are at least three reasons that underlie the need for the formulation of Arabic grammar [8]. First, there is an effort to understand the Qur'an as the word of God.…”

“…This phase was masterminded by the pioneers of nahwu from Basrah and Kufa, including al-Mâzini, al-Sijistâni, al-Riyâsyi, al-Mubarrid, Ibn Sikkit, Ibn Sa'dan, al-Thuwâl, Ibn Qadim, and Tsa'lab. (4) The phase of winning nahwiyah opinions and expanding the field of writing nahwu science [8]. This phase was in the hands of the nahwu scholars of Baghdad, Egypt and Syria, as well as Andalusia.…”

“…As-sima' is taking the rules from Arabic words which are believed to be eloquent including the words of Allah, namely the Qur'an, the words of the Prophet Muhammad, namely hadith, and the words of the Arabs starting before the prophet was sent, at the time of the prophet, and after that until the point of damage to the Arabic language caused by a lot of influence with non-Arabic spoken, either in the form of kalam syi'ir (poetry) or natsar (prose). At this point, the Basrah and Kufa schools differ in their taking Arabic kalam which is used as a source for formulating nahwiyyah rules [8]. School Basrah only takes from Arabs whose speech is confirmed to be fluent, namely from remote areas whose inhabitants have not interacted with others [5].…”