The other is Changing the World One Must with Writing

Poetry as quoted above, written on the tomb of Ali Archam - Semaoen peers, H Misbach and Tan Malaka - in his exile in Digul, Papua. Being a "do not disappear without a trace", when he wrote the footsteps of read and read again, who not only found in history, but also the dismantling of historiography that has lasted long, as has been done in dismantling Takashi Shiraishi Orthodox historiography after tracing back the manuscripts written by SI activists (the SI) is mainly based Red in the city of Semarang (Semarang Locaal SI / SI Cambodgien Semarang).

Takashi Shiraishi explained, Misbachlah - as well as Mas Marco Kartodikromo, Semaoenn, and Tan Malaka - which reminds us of misclassification Nationalism, Islam, Communism, and warn us of the nationalist view was haphazard. If we waste classification and the observation that gratuitous and menghinda `f11rkan away from teleological view, the movements in the quarters of the 19th century would appear again in its own unique. At the time of movement, movement leaders to think, write, and say and act as the first. Enlightened by the words and their deeds, the people see the world and moving. Finally we are now still can see their world with the following words and their deeds are etched in the writings they left behind.

When many people think every atheist and communist justifies all means, the novel "Hikajat Kadiroen", written in prison Semaoenn it is about Toehan Alloh, where asking for help, provide a sense of gratitude, and the source of the lawful and unlawful and that the problem of kondrat inevitable.

Or writings of H. Misbach Moeslimin Medan newspaper: "We as Muslims wadjiblah from boeat hat djaoeh sign memboeka give trimakasih to Karl Marx who became penoenjoek way, we can karenanja religion mengetahoei biggest obstacle" ... .. "Ketahoilah, just saorang the mengakoe loyal to Igama and masoek djoega komunist movement in the field, and just added mengakoe bahoea just terbukanja minds in the field of truth on the orders of Islam itoe, not the other combatants in the course sesoedah Ilmoe kommunisme study, up to now have the courage to say djoega, kasalamatan Doenia bahoea kaloetnja this, others not only from djahanam capitalism and imperialism which only berboedi itoe boeas, boekanja kasalamatan and our freedom in Doenia in hidoep alone, up to our belief that beroesak djoega Igama poen olhnja.

In the text of the report to the Comintern congress-4 in the year 1922, Tan Malaka, who represented Indonesia, in his speech mentioned that he insisted that Pan-Islamism is "the national struggle to gain freedom.

Bung Karno had said: "The Red Suit, Nay Never Forget History." Why do we read and learn the history, because if there is no meaning for what to spend time with her. At least, in terms of the minimum, we're not interested in repeating the failures and successes to learn in a progress, so for that we learn the history. With all sejarahlah, thinkers, like Marx, Gramsci, Semaoenn, H. Misbach, Tan Malaka, until the Manifesto of the movement always show the reality of history. Tuhanpun in trying to teach scripture in the history of mankind.

Speaking of history, instead we are memorizing the names and dates of events and was always considered important, by whom, and why all considered important is the fact of the questions on the lessons of history. When History is His Story mengkukuhkan rulers to their dominant status via the manipulation of history and practice of deception. Our revolutionary task is to seize KNOWLEDGE PRODUCTION EQUIPMENT.

The struggle for the means of production in order to build knowledge of criticism and emancipation of the masses is by creating intellectual and science in favor of the people and the ability to open a media propaganda for the people.

In the discussion of history, very interesting words of Dom Helder Camara: "When I Feeding the Hungry People, I called the Saints. However, when I'm Asking Why People That Hungry, I called a Communist. "This shows how the mass criticism beaten with stigmatization of its legitimacy relies on pdmalsuan history. So seize the means of production also means dismantling the knowledge that made history for the rejection of the legitimacy kritisime mass and rejection of populist policies.

History of movement, is where we look at society as a dialectical development, so that we can see the spirit and the blood flow of the movement. In the context of the East Indies, the Colonial Government has provided Buitenzorg (Bogor) to observe and find the formula for the destruction of the movement. Glass Houses, which are intended Pramoedya Ananta Toer is the purpose of it. Greenhouse products is the movement of history as seen from the surface and many dijadik `n references that gave birth to what is by Takashi Shiraishi called orthodox or historiography historiography that saw the movement of cuttings in the flow of Nationalism, Communism and Islamism.

Reviews about the ideologies and become a "glass house" which failed to understand the ideology that the perpetrators are people who are responding to the world that he thinks And he still moves and practice the movement and in our memories now become a memory of history bdrtindak thought . The failure of such an understanding born of Orthodox historiography historiography that is transplanted. What should we call the science of history of performance intelligence Dutch East Indies colonial government.

2. The SI and the Communist Party of Indonesia

Penetration of Marxist ideas in Indonesia conducted by ISDV (Indische Sociaal-Democratische Vereeninging), founded by Henk Seneevliet in May 1917, which later developed by the activists in the Red Guardistz in Surabaya and VSTP

Sex and Marriage in Islam
1 Basis Theory
1.1 Definition of Marriage
Marriage in religious terms is called marriage, is the Indonesian daily called the ceremony of the words of the covenant and marriage.
Marriage means a marriage contract and the covenant means. Thus, the ceremony is sacred covenant to commit themselves in marriage between a woman with a man to form a happy family and eternal (everlasting).
The word marriage is composed of the letters nun, kaf, alif, ha 'to give a meaning:
a. Nun means naumun nikmatun (sleeping a pleasure)
b. Kaf means kamilatun (perfect)
c. Alif means ulfatun (affection)
d. Ha 'means hikmatun (berfaidah)
1. According to Imam Hanafi original meaning of marriage is a sexual relationship, but according to the meaning majazi / law is the covenant (agreement) which makes lawful sexual relations between men and women.
2. Meanwhile, according to Imam Shafi'i understanding of marriage is a covenant through which a legitimate sexual relations between men and women while according to the meaning of marriage is majazi sexual relations.
3. Prof. Dr. Hazairin, SH in his book Law of National familial say that marriage is the core of sexual relationships, according to him there is no marriage where there is no sexual relationship between husband and wife, then there should be no waiting period (iddah) ex-wife married again with another man .
4. According to the law No. 1 of 1947 (art. 1) marriage is the inner and outer bond between a man with one woman as husband and wife in order to establish a family (household), a happy and everlasting based GOD THE ALMIGHTY.
From the above pengetian there are differences of opinion about the formulation of the marriage, but of all the formulas presented there is one common element of all opinions, namely that marriage is a covenant commitment between a man and a woman. Agreement here is not just any agreement but the agreement referred to here is a sacred covenant to form a family of a man and a woman.
5. Understanding marriage according to Islamic law is a compilation of the marriage, which is a very strong covenant or mitsaqan gholizhan to obey God and do the worship. And aims to make home life vegas, mawaddah and mercy.
In his book "Outline of Muhammad's Law" (the main points of Islamic law), AA Fyzee principle explains that the marriage was according to the Islamic view contains 3 (three) aspects, namely legal aspects, social aspects, religious aspects.
Viewed from the legal aspect is perkwinan is an agreement, in harmony with the Word of God in the letter of An-Nisa: 21
It means: How are you going to take it back, yet some of you have been hanging out (mixed) with the other as husband and wife. and they (wife-wives) have taken from you a strong covenant (marriage) from you.

Marriage is a very strong agreement called mitsaqan words gholizhan.
The reason for saying that marriage is a covenant is because of:
a. How to hold the bonds of marriage has been arranged in advance of the ceremony and get along or on certain conditions.
b. How to describe or decide the marriage bond has also been previously arranged with the divorce procedure, the possibility fasakh, syiqaq and so on.
Agreement in marriage has three special characters are:
1. Marriage can not be done without the voluntary element of both parties.
2. Both parties are bound to each other wedding agreement has the right to decide the agreement based on provisions of existing laws.
3. Approval of marriages that regulate the legal limits on the rights and obligations of each party
Viewed from the social aspects of marriage has an important meaning, namely:
1. Viewed from a general assessment, the general opinion that people who do have a position that marriage is more respected than those who are not married.
2. Before the rules about marriage, women can dimadu without limit and without being able to do anything, but according to Islamic teachings about marriage in polygamous marriages are only limited at most four people, and even then with the conditions given, too. As word of Allah SWT An Nisa: 3
This means: And if you fear you will not be able to apply justice to (the rights) of women who orphans (if you marry her), then marry women (others) that you like: two, three or four. then if you fear you will not be able to apply fair. Then (marry) only one, or the slaves which ye possess. so it is closer to not do torture.

In terms of religion marriage is a very important aspect. In the religious marriage was regarded as a sacred institution, where both sides are connected to the spouse or each spouse asking to be using the name of God, God's word An-Nisa letter: 1
It means: O mankind, fear your Lord who created you from a single (adam), and God created the partner (air), and of the God He scattered through both men and women that much. and fear Allah, that with (use) his name you ask each other one another, and (guard) Silaturrahim relationship. For Allah ever watches over you.
Destination wedding
a. To obtain legitimate descendants in the hope that the earth is vibrant with mankind. The Prophet said:
تناكحوا تناسلوا تكاثروا فان مياه بكم الامم يوم القيامه
Meaning: Nikahlah, berbanyak-berketurunanlah and multiply, I'm really proud of you on the Day of Resurrection. (Narrated by Bukhari, Muslim)
b. To meet the demands instinctive / lavatory human nature. Because God created man in sex different types of male and female types. It is the nature of that between the two types of resources that contains mutually attracted. Islampun religion also recognizes that there is a sense of passion between women and men mutually.
In harmony with God's word which means:
Means: Permitted to you on the night mingling with the fasting month of wives you: they are garments for you, and ye also are their garments.
[To keep people from evil and destruction.
c. To establish and manage a large household on the basis of love and affection.
d. To foster activities in trying to find a halal sustenance and increase a sense of responsibility.
e. To establish a happy family based on the eternal belief in one God. This means that the marriage was: (1) for a lifetime, (2) divorce necessary conditions are tight and the last road, (3) husband and wife helped to develop themselves.
Benefits of marriage:
a. Protect yourself from satan and relieve persuasion turmoil lust, because lust is raging wild is difficult to control by reason or religion.
b. Comforting the soul and cleanse the liver by joking with his wife so much hope that will calm the hearts of worship.
c. Train fight lust with fulfilling the rights and duties in the household and serious in care.
d. Coaching a leader, independent, and efficient so that life will be much more significant than before marriage.
2.2 Definition of Sexual
Sex is a psychic energy, which contributed to human beings to act not only in the field of sex act alone, that is, doing sexual relations or sexual intercourse, but is also involved non-sexual activities. For example only in the field of scientific achievement. Sex is the motivation or incentive to act / behave. As Freud, a scholar of psychoanalysis, called the Seksualis Libido (Libido = life force, lust erotic).
Sex is one mechanism for humans to be able to hold a descendant, therefore sex is a vital mechanism by which human beings once perpetuating its kind. Sexuality is defined as men and women are different (and similar) to each other, physically, psychologically, and in terms of behavior: activity, feelings, and attitudes associated with reproduksi.Bagaimana men and women interact in pairs and in the group.
In simple language, sexuality is how people feel and express the basic nature and characteristic of specific sexual.
Sexual relations between two different sexes nature and type (between a man with a woman) is called Hetro sexual relationship. If carried out between the two sexes are referred to as Homosexuals.
Among lust or desire is the love of the opposite sex, the sex drive. Aligned with al-qur'an verses that affirm the existence of this drive. Allah says in the letter Ali Imran: 14
It means: be nice to (view) of human devotion to what is desired, it is: the women, children, property that many of the types of gold, silver, horses, cattle and rice fields. That the pleasures of life on earth, and Allah is a fine return (heaven).
Followed by a paragraph that is consistent also in the letter of An-Nisa: 28
weak.
This verse set of human weakness and the seriousness of his efforts to face the strong sexual drive. Mentioned in Tabari tafsie from Ikrimah and Mujahid that they said about the meaning of the word of God "and man was created weak" man really can not wait (can not stand) against women.
Objectively speaking, the Islamic conception of sexuality is formatted in scripture and al-qur'an al-Hadith is a''blueprint "that menjadika sexuality as a sacred entity bermatra transcendental bermatra and profane. Bermatra said that construction of the transcendental holy sexuality formed Islam does not only define sexuality as a secular entity, or an activity of daily living bermakan only in the context of social life, empirical, but also conceived as an entity attached to the divine values.
Sexual irregularities (sexsual perversion) that includes sexual behavior or sexual fantasies directed at achieving orgaisme through relationships outside heterosexual intercourse, with the same sex or with a partner who has not grown, and contrary to the norms of sexual behavior in a society that can be generally accepted. The normal sexual relationship that contains the following terms:
a. Relationship is not cause-effect adverse effects, either for himself or for his partner.
b. Not cause psychic conflicts, and not be coercion or rape.
In Islam, sex position (in legal wedlock) is very high and respected. As the hadith which means "Two rokaat prayer founded by a married person is better than in waking (prayer) at night and fasting (during the day) people who are not married.

2.2.1 Sexual Dysfunction
2.2.1.1 sexual impotence and frigidity
sexual impotence and frigidity is a sexual disorder associated with defects or deficiencies in the desire to achieve sexual gratification of men and women. In impotent men, the ability of corrections so as not to interfere allow for the insertion of the penis in the vagina during sexual intercourse. While frigidity is the lack of ability to obtain erotic stimulation in women during sexual intercourse occurred. In the many ways it seems frigid women seemed to have no appetite at all and also seemed unable to feel any satisfaction gained from coitus is happening, but this does not mean that these groups do not want some satisfaction. Frigid itself has since musababnya.
The causes of impotence
a) The fear associated with the possibility of injuring yourself during sexual relations occurred
b) Lack of emotional closeness with sexual partners
c) There may homosexual tendencies
d) Disturbance of defects in the genitals
e) excessive lust Pengumbaran
f) Disturbance-hormonal disorders
The causes of frigidity
a) Lack of love between husband and wife
b) The occurrence of an awkward stance on one side or both that do not occur there in absolute harmony.
c) c.. Spasms in vaginal muscles.
d) The atmosphere of the room conditions that do not meet or mixed with a lot of people in the house.
e) Fear of pregnancy
f) attitude and abusive spouse less acceptable by the patient frigidity
g) tendency latent lesbianism or indeed the patient is a lesbian.
2.2.1.2 Satyriasis and Nymphomania
Satyriasis a condition of excessive sexual activity in men. While Nymphomania is excessive sexual activity in women. These patients experienced intense sexual desire and urge that the frequency exceeds the natural limits in everyday life and making sexual problems as a center of activity.
The cause of both types of sexual dysfunction are as follows:
a. Sexual activity is a fugitive daripermasalahan-problems that can not be resolved
b. Compensation from the state of frustration
c. Patient efforts to strengthen the feeling maskulinitasdan fiminimitas levels that have not evolved in him optimally.
2.2.2 Sexual Deviation
Which includes sexual deviation include rape, incest, homosexuality, transvestitism, Pedophilia, Zoophilia, exhibitionism, voyeurism, fetishism, necrophilia, sadism, machochism.
Rape is sexual behavior that has sexual objects in the rape occurred within the scope of anti-sexual condition, occurs on the basis of an element of coercion that the aggressiveness of the person who has a personality filled with hatred. While the causes of rape behavior is a failure in the development of moral values that adikuat and low sex drive control in and encouragement of hatred.
Incest is sexual response is established by couples who have strong family ties. Incest is common in those who lack a broad view.
Homosexuality and transvestitism is a condition of the patient has a sexual erotic attraction toward the same sex, as well as in patients transvestitism. While both are among other causes, sexual experience when the patient had made a sexual object by one adult same-sex, family upbringing crave that girls dressing boys as girls, a close identification with parents of different sexes, boys man to his mother.
Pedophilia sexual reaction which the object is children under age. Those who contract the disease is generally a quiet person and have low self-esteem to have sex with adult groups for fear dicemoh and humiliated.
Zoophilia is a sexual deviation that makes the animal as an object satisfying sexual urge. Kondidi This may be caused by the patient's mind is dominated by patterns of sexual relations with animals, reflecting a fear and lack of power to approach the other gender, capacity constraints in dealing with the social environment in general and in particular gender.
Exhibitionism is a sexual deviation is marked by the achievement of sexual pleasure by way of exposing genitals to a group of people or groups of people is greater. While the causes include: people with a strong tendency toward the belief that masturbation is sinful, so make masturbation as part of non-genital oxidation into a single activity, oksibisionis people usually experience feelings of inferiority and insecurity and inadekuat in social relations, in general the excitation of the audience where patients exhibited devices became kelaminya amplifier factor for recurrent certain eksibi behavior.
Voyeurism is peer behavior as a way to obtain sexual gratification. The cause of voyeurism among others; adekuatan lack of relationship with the opposite sex and curiosity of a very dominating him about sexual activity, breathing psychological trauma of the other sex treatment that adds a sense of cadres lack confidence
Fetishism patient has sexual interest associated with the living body parts such as women's hair or dead objects like women's underwear that sexual satisfaction ranged eksistansi to kiss, play, or to taste these things. While the causes are; deficiency adjust to the wide circle, individual orientation for interested only in certain body parts. But it is clear that this habit is the result of childhood or youth who left a deep impression. This impression will arise when she suddenly discovered what a pleasure.
Necrophilia is a condition that sufferers can get her sexual satisfaction with sexual relationship with a woman's body. Can sometimes be fierce cannibals by nature, namely by acting eating, sometimes being preyed on people who enjoys the killing without reason to itikat to have the body.
Sadism and machochism will get sexual gratification through the screams and shouts partner who suffered from physical abuse done during sexual intercourse. In general sadism patient is male, under pain by beating male partner, while women get the opportunity to partner experienced sexual satisfaction or pleasure. Repetition of the experiences of women will develop male partner suffered machochism sadism. While the cause of other common childhood physical punishment in parenting their parents, these conditions lead to the development of hostility, anger and rejection of intense self-made person in his adult life has a trend to wreak revenge in the past. Are in the same period while torturing people gets sexual stimulation, a villain is usually looked at sex as a sinful, so by giving the blows and torture sexual partner so that he feels reducing sexual sin, sadism sexual behavior could be part of the picture associated with psychopathology lack of moral control and social ethics.
2.2.3 Causes of sexual dissatisfaction
Did not get sexual satisfaction in marital relationship, this situation can result in one of them seek sexual satisfaction from someone else. Did not get sexual satisfaction in the marital relationship may occur because:
a. Frigidity or impotens happens to one partner, and the lack of correspondence between the two in sexual intercourse.
b. The dispute between husband and wife are not sustainable and the possibility for them to do a divorce.
c. Lack of insight into one of his partners in sexual intercourse.
2.3 Definition of Divorce
Basically aims to marriage is forever, but sometimes there are certain causes that lead to marriage can not be passed on so it should be decided in the middle of the street or forced to drop out by itself, or in other words the event of a divorce between husband and wife.
According to Islamic law, divorce is like a painful surgery, a healthy human reason to hold the pain of his wounds, he was even able to be amputated to save the other body parts that are not exposed to injury or infection more severe. If the dispute between husband and wife are also not abated and reconcile (reconcile) can not be taken, then the divorce is the way "painful" that must be lived. That is the reason why, if not getting back, then divorce is taken.
Divorce in terms of fiqh expert called "divorce" or "furqoh" But as to the meaning of divorce is untied to cancel the agreement.
The breakup is the end of marriage is that marriage has been nurtured by married couples, which is caused by several things such as death, divorce and the court's decision.
2.3.1 The reasons for divorce according to Law
about the reasons for divorce, the marriage law in general only manage to do that is that the divorce should be enough reason that between husband and wife were not going to be living in harmony as husband and wife (article 34 paragraph 2 of Law of marriage). PP No.9 in the year 1975 Article 14 dinyataka the things that lead to reasons as follows:
a) either party commit adultery or become alcoholic, junkie, a gambler and others are difficult to cure.
b) Either party to leave the other party for 2 consecutive years running the other party without permission and without a legitimate reason or because of things beyond his ability.
c) Either party to get a prison sentence of 5 (five) years or a more severe punishment after the marriage took place.
d) Either party to the weight of cruelty or mistreatment endangering others.
e) One of the bodies have disabilities or diseases with the result that can not perform his duty as husband and wife.
f) Between husband and wife continued disputes and quarrels occur and there is no hope of living in harmony in the household again.
Viewed from Article 116, there are additional two causes of divorce compared with Article 14 of Regulation 9 of 1975 violated the husband divorces attachment and an apostate. This additional relatively important because previously there.
Divorce reasons above are limitatif (limited to what is mentioned Act only) and besides that it should be no reason as mentioned in Article 39 paragraph 2 Uup, it is clear to us that the Act is very difficult for the divorce. Moreover, the divorce procedure, should be through a court of competent jurisdiction and before the judge decide the divorce case he was first held perbagai peace efforts between husband and wife were both conducted themselves and help others.
With these conditions, then the divorce can not be done arbitrarily by one party and the couple divorced when they will first be tested and checked, whether the divorce could be justified by the law or not. This provision is part of the demands of Indonesian women, who see the practices of divorce before the marriage law. While in the determination of the divorce process is the authority of the judicial institution.
Therefore, it is hoped that the judge may assume major responsibilities with a high awareness of the soul and objectives set forth in the Act on marriage and the expectations of society in general.
2.3.2 Reasons for divorce according to Islamic law
Permissibility ask for a divorce or divorces were outlined in Islamic jurisprudence as expressed in the books of fiqh kitap reads:
وترد المرأة بخمسة عيوب: با الجنون والجدام والبرص والترتق والقرن. ويرد الررجل أيضا بخمسة عيوب بالجنون والجد والبرص والجب والعنة
"A wife should be returned (divorced) since suffered five things; madness, leprosy, supak diseased, clogged bone genitals or genitals clogged meat"
Similarly the wife was allowed to ask for a divorce if her husband had five points, namely; crazy, leper, diseased supak, bunting or genitals impotent.
وان وجدت المرأة زوجها وجنونا اومجذووما اوابرص او مجيوبا أوعتينا ثبت لها الجيار
"If a wife was real to her that her husband suffered from mad, or sick from leprosy impotent, it must choose between marriage or decide memfasakh.
Conditions fiqhiyah is a very humane solution, as a noble religion, Islam does not want the owner to live miserable. We can imagine how miserable a husband whose wife does not provide sexual services. Vice versa, then the provisions of these fiqhiyah husband will not suffer long. He could soon be allowed to end his suffering due to divorce his wife who is unable to provide that service, and then can marry another woman normal. In contrast to the wife whose husband was not able to perform intercourse, he can ask for a divorce.
Allowed to get divorced because one of the couples are not able to do this intercourse, thus further strengthening the essential assumption of the existence of sex persuami-istrian. Sexual relations is the absolute core of marriage must be conducted properly.
The jurists disagreed on this issue, there is the opinion of a marriage can not be canceled because of a defect, although somehow defective. Among these is the opinion of David and the priest priests Ibn Hazm. As for the scholars who argue about the defects that can cancel the marriage, among others. Imam Abu Hanifah said that kelaminya stump and impotence, according to Imam Malik and Imam Shafii menembahkan other defects in the form of crazy, pock, leprosy, and small genitals. Imam Ahmad whereas defects other than that mentioned by the three priests at the top adds to hate.
As for the reasons others are:
a. Because the husband's inability to give a living, which is sufficient for clothing, food, shelter, and health care necessary for life. If the wife can not accept this situation, then he can ask her husband to divorce her, while his wife was unable to accept it, to divorce court.
b. Because of abusive husbands, for example, likes to hit, to protect the interests and safety of his wife, at the request of the court concerned the right to divorce her.
c. Since the departure of the husband in a relatively long time, there never was at home, even priests Malik did not distinguish whether the departure was in search of science, business, or for other reasons. If the wife can not accept the situation and felt disadvantaged, who divorced her court. How long the size of each community or country can make their own limits through legislation.
d. Husband in custody status or in a cage. If the wife can not accept the situation, then the law, he can ask the court for the divorce problem.
If the demands of the wife's divorce through the court must, while the same demands from the husband handled enough because if he divorced his wife, dipikulkan post-divorce maintenance burden. As stated in the Qur'an sura al-Baqarah: 241
Meaning: To the women who were divorced (should be given by her husband) according to the ma'ruf mut'ah, as an obligation for those who fear Allah.
2.3.3 Causes of divorce
Damage to a marriage means also the destruction of a family structure. In general, the destruction of the family structure is because the foundations and pillars already fragile from the start. If the pillars of a broken family structure is not impossible to happen divorce.
So if a family structure is no longer functioning, there is no other option better than divorce. What is not functional sexual function, reproduction (pelanjut descent), economics, protection, education, and especially religion. If the divorce is considered as the best option, seyognyalah divorce was done well, do not need to be accompanied by efforts to find fault with other people, let alone accuse each other. Although Islam does not justify a divorce without cause.
The causes of divorce among others:
1. Economic crisis
Sumi-wife pair, when the household enters the world with dreams and hope. They plan to build a prosperous household in a magnificent palace. With compassion and love. By forming a family institution wishing to form the economic needs can be satisfied by her husband. Apparently there are also a number of husbands who fail to provide for family living. As a result household necessities are not met, their economic lives more and more severe, then divorced her husband for not being able to bear the burden or maybe vice versa, the wife asked for a divorce to her husband and decided to return to his parents.
2. Politics, culture, customs and ideology
The difference between political belief and faith life (religion) to cause significant damage to the vulnerable and the family structure. Religious differences may have no direct impact on the divorce, but it begins with the family functions as tercabutnya religious units, a moderate stance on the issue of aqidah making shaky foundations of family structure and problems that appear more complex. Kompeksitas result that can affect the family unit.
3. Morality or moral
Tercabutnya moral values in a family makes all the elements in a racing family structure in the appetite, loss of control is also God, because without God's love all people tend to be frightened slaves of lust. Life is characterized by the urge of lust lust give birth cracked personality. Husband and wife and even children to sexual abuse.
Morality or a moral crisis is now the biggest cause of damage to a family structure. Is the moral damage that occurs to one side or both.
4. Biological or health condition
Function of sex in the family structure has a very important function, because the distribution of the sex instinct has a dual purpose, namely; purpose of procreation (continuation descent), the expression of love and a physical and spiritual pleasure. Therefore if someone disturbed biological functions, such as health problems.

Understanding Paragraph Sajdah
Sajdah verse consists of two words, the verse and Sajda (prostration). Etymologically verse has several meanings, including the miracles, signs, taking a lesson, a wonderful affair, and the evidence / arguments. Word paragraph is also associated with the Hebrew 'Effort OTH Syria says' ath. In terminological dictionary istila Sufi verse is interpreted as a sign of God's greatness in himself and in nature around. Verse also means that paragraph that is part of the letter in the text of the Qur'an which is a sign of greatness and power of God, so that by reading and meditating on the signs of this, one can return to his form their own sources, namely, God the Almighty.
The understanding of the verse to do with the discussion of this study as meaning the verse according to al-Zarqani is a group that has a beginning and ending in the Qur'an. In line with the definition given al-Zarqani, Ibrahim al-Abyari gives the sense that paragraph is a group of the Qur'an which disconnected from what is before and what after that, and the verse is taken from tauqifi problem Apostle Muhammad.
Sajda said the Masdar of يسجد - س [سجد which etymologically means "bowed with reverence" (نحن خضعا). As for the meaning of prostration in epistimologis according to al-Ragib al-Asfahani is subject to and worship to God, and good common sense carried by humans, animals or inanimate objects. According bow has two meanings ie, prostration done voluntarily humans and therefore he got a reward and prostration with forced by humans, animals and plants. Al-Alusi said that is the general prostration is subject to the will and decision of God and obedient or disobedient to what was ordered. Another opinion says the real meaning of prostration is (وضع جبهة علي الأرض) "put his forehead on the ground / earth". Meaning prostration in Sufi terms is the symbol of negation lahiriyah the slave ( 'abd) in the Lord (Rabb). Lahiriyah symbol is done in a way which is the position of prostration in prayer summit. This is a great source of humility, submission and love unconditionally to Allah SWT.
In a hadith narrated by Imam Muslim said, which means that you should help me (for the sake of achieving what you want) for you to reproduce prostration. If so what is said in the hadith, it can be concluded that the bow is able to help people to train people to become holy. Prostration is meant by the Prophet Muhammad in the hadith is not just a movement which was known as common practice in prayer, but it has deep meaning in life, to realize the greatness inside of grace and love Him, and the sense of religious submission and surrender absolute for the grace of God is manifest in the commands and prohibitions him.
From these notions, it can be concluded that an outline of what is meant by Sajda verses are verses of the Koran which tells the inside of the prostrate and meaning submission to the Creator, so it is recommended to perform prostration when reading or hearing the verses which includes the Sajdah.
Sajda verses in the Qur'an
The number of verses in the eyes of scholars Sajda 'in general there are 15 verses. This opinion is based on a hadith narrated from 'Amr ibn' Ash. But given there is a difference though scholars in determining the verses which are categorized as Sajdah verse. In addition there are also some scholars who set a number of sub-Sajda only 14 verses. As for the verses in question are as follows:
1. Surah al-raf: 206:
إن الذين عند ربك لا يستكبرون عن عبادته ويسبحونه وله يسجدون.
"Surely the angels are there in the Lord does not feel reluctant to worship God and they mentasbihkan Him and to Him shall they prostrate"
2. Surah al-Ra'd: 15
ولله يسجد من فى السموات والأرض طوعا وكرها وظلالهم بلغدو و الأصال.
"Only to Allah prostrate (obey) all things in heaven and on earth, either voluntarily or forced (and prostrate all) their shadows in the mornings and evenings."
3. Surah al-Nahl: 49
ولله يسجد ما فى السموات وما فى الأرض من دابة والملئكة وهم لايستكبرو
"And to Allah alone prostrate all that is in the heavens and all living creature on earth and also the angels, and they are not proud."
This opinion is supported by Sayyid Sabiq as expressed in his book and according to the Sunnah Fiqh al-Alusi in the spirit of al-Ma'ani. Meanwhile, another opinion that says that there is included in the verse is found in Sura Sajdah al-Nahl: 48-50. The retainer according to the Shafi'i madhhab Sajdah verses contained in paragraph 50.
4. Surah al-Isra ': 107
قل امنوا به أو لاتؤمنوا إن الذين أوتو العلم من قبله إذا يتلى عليهم يخرون لأدقان سجدا.
"Say: Believe in Allah or do not have to believe real people who were given previous knowledge of the Koran when read to them, they fall down on their faces with humility".
Another opinion says that the verse is contained in Sajdah Surah al-Isra ': 109, but there is also a berependapat that Sajdah verses contained in paragraph 107-109.
5. Surah Maryam: 58
أولئك الذين أنعم الله عليهم من النبيين من ذرية أدام وممن حملنا مع نوح ومن ذرية إبراهيم وإسرا
"They are the people who were given favor by God is the Prophet of the dam and offspring of people who we adopted together with Noah. And from the descendants of Abraham and Ishmael, and of those whom We guided and We select. If recited the verses of Allah, the Most Gracious to them, then they fall down prostrate and weeping degan ".
6. Surah al-Hajj: 18
الم تر أن الله يسجد له من فى السموات ومن فى الأرض والشمس والقمر النجوم والجبال والشجر والدواب وكثير من الناس وكثير حق عليه العذاب ومن يهن الله فما له من مكرم إن الله يفعل ما يشاء
"Do you not mnegetahui, that to Allah prostrate all that is in the heavens and the earth, sun, moon, stars, mountains, trees, animals and most reptiles than people. And a lot of people who have set it punishment. And he who insulted God then no one dimuliakannya. Verily Allah doeth what He will ".
7. Surah al-Hajj: 77
يا أيه الذين اءمنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون
"O ye who believe! Ruku'lah and prostrate yourselves, and worship your Lord and do good that ye may prosper".

According to Imam Shafi'i and Ahmad Ibn Ishaq Mubarak, seen from Zahir verse, this verse including Sajdah verse because it contains commands prostration. As narrated by 'Umar ibn' Uqbah, he said: "I asked the Prophet SAW:" Yes Rasulallah do you put a letter of al-Hajj as having two Sajdah verse? "Rasulallah replied:" yes ", then whoever did not prostrate (when reading verse and listen to) it was best not to read it. "Another opinion was also expressed by Ali ibn Abi Talib, 'Umar ibn al-Khattab, Abdullah ibn Umar,' Uthman ibn Affan, Abu Darda, Abu Musa and Ibn Abbas. But according to Abu Hanifah, Maliki, al-Hasan, Ibn Musayyab, and Sufyan ibn Jabir al-Sauri is not a verse paragraph Sajdah.
8. Surah al-Furqan: 60
وإذا قيل لهم اسجدوا للرحمن قالوا وما الرحمن أنسجد لما تأمرنا وزادهم نفورا
"And when it is said to them:" Bow down ye to Allah, Most Merciful "they replied:" Who is the Most Gracious? Are we going to bow down to God that you tell us bow to Him? ".

9. Surah al-Naml: 25
الا يسجدوا لله الذي يخرج الخبء فى السموات و الأرض ويعلم ما تخفون وما تعلنون
"So they do not worship the God who has issued what is hidden in the heavens and on earth and who knows what ye hide and what ye reveal".

This opinion is supported by the words of Abu al-Hasan Ali ibn al-Sa'is of the friends Abdari as stated in the book of al-Kifayah. The same opinion was also expressed by Sayyid Sabiq, while others say there are opinions in the Qur'an-Nahl: 23-26. Another opinion said that while there is in verse 26.
10. Surah Sajdah: 15
إنما يؤمن باياتنا الذين إذا ذكروا بها خروا سجدا وسبحوا بحمد ربهم وهم لا يستكبرون
"Those who believe in Our signs are the people who, when reminded of the verses (we) bow and bertasbihlan them and praise their Lord, are they not proud".

11. Surah Sad: 24
قال لقد ظلمك بسؤال نعجتك الى نعاجه وإن كثيرا من الخلطاء ليبغى بعضهم على بعض الاالذين اءمنوا وعملوا الصالحات وقليل ما هم وظن داود أنما فتناه فاستغفر ربه وخر راكعا وأناب.
"David said: Truly he has done something unjust unto the goat's request to be added to him, and indeed most of the people who were part of their association dzalim do to others. Except those who believe and do deeds of pious, and they are very Little. And David knows that we are testing it, so he asked forgiveness of his Lord and then fall down prostrate and repented ".
By some scholars in this paragraph is considered sunnah, not very important. This opinion is based on a sound hadith narrated by Bukhari in validity. Narrated by Ibn Abbas, that "the verse in Surah Sajda Sad it does not include had to bow. Really I never saw the Prophet in the verse prostration ". The purpose of these traditions is that while the Apostle SAW never did fall down when he read the Surah Sad but Ibn Abbas argues that it is not a recommendation for compulsory to do. This is the Shafi'i madhhab and scholars who disagree with him. While Abu Hanifa said that it amounted to Sajdah verse 14 verse by canceling the second Sajdah verses in Surah al-Hajj. While the verse in Surah Sajda Sad it must be recognized and according to al-Alusi Surat Sad: 24, including paragraph Sajdah
12. QS Fusilat: 37.
ومن اءياته الليلة والنهار والشمس والقمر لاتسجدوا للشمس ولا للقمر واسجدوا لله الذي خلقهن إن كنتم إياه تعبدون
"And among the signs of His power is the night, day, sun and moon. And do not prostrate to the sun and do not (also) to the moon, but prostrate to Allah who created them, if you only have to worship Him ".

This idea is supported by the Ibn al-Munzir of Umar bin Khattab ra, al-Hasan al-Bisri, Malik ibn Anas, al-Lais and Zubaid bin Sa'd bin Haris. This opinion is also followed by some followers as dihikayatkan Shafi'i al-Bagawi in al-Tahzib, as well as the opinion of al-Alusi, he agreed that in this letter that includes Sajdah verse is in paragraph 37. Another opinion is supported by a majority of scholars of the Shafi'i, Said bin Musayyib, Muhammad ibn Sirin, Abu Salamah ibn Waqil Syaqiq, Sufyan Ibn Sauri, Abu Hanifa, Ahmad and Ibn Ishak says that Ruhuwiyah Sajdah verses contained in the body of 38.
13. Sura al-Najm: 62
فاسجدوا لله واعبدوا
"Then prostrate to Allah and worship him".
14. Surah al-Insyiqaq: 21
وإذاقرئ عليهم القران لايسجدون
'And when the Koran are recited to them, they do not prostrate ".
15. Surah al-Alaq: 19
كلا لاتطعه واسجد واقترب
"And let not ye obey him, and fell down, the closer you (the Lord)".
Of some differences and similarities determination Sajdah verses mentioned above we can see, there are some scholars who emphasize that the reference to him was sub Sajdah verses that contains meaning and prostrate or command. This can be seen seen in the setting of verses that have been the establishment of Sajdah. While I do Sayyid al-Maliki in determining the Sajdah verse was more focused on a series of content meaning the verses, so that these differences occurred in the establishment in some passages as described above.


Sajdah Verses and Recitations Prostration Problems
1. Virtue Prostration Recitations
Including the privilege of the Qur'an are verses which determines the bow. People who read the verses of prostration prostration and disunnatkan doing this is called prostrate prostration Recitations. According to the Hanafi school as quoted by A. Rahman al-Jaziri, in his book al-Fiqh al-Mazahib la Arba'ah states that "Recitations are prostrate prostration without reading tasyahud and greetings". Al-Ghozali mngatakan that the prostration Sajdah Recitations for this verse is one of the applications concerned adab in the verses of the Koran is being read.
Narrated by Abu Hurairah ra:
عن أبى هريرة رضى الله عنه قال قال رسول الله صلى الله عليه وسلم: إذا قرأابن ادم السجدة فسجد اعتزل الشيطان يبكى يقول: ياويله أمر بالسجدة فسجد فله الجنة وأمرت بالسجود قأبيت فلى النار
"From Abu Hurairah ra said, of the Prophet. He said: "If a reading of Adam Sajdah verse, then get out Shaitan, crying and saying:" I Celakahlah! he commanded and they bowed down prostrate, then untuknyalah heaven. While I was told but I refused, so for me is hell ".

Another hadith on which the virtue of the implementation of prostration Recitations bersumberkan A'ishah, the Prophet SAW said:
ما من مسلم سحد لله تعالى سجدة إلا رفعه الله تعالى بها درجة او حط عنه بها خطيئةاو جمعها له كاتيهما
"It is not a Muslim prostrating to God, but God will raise in rank and remove faults or both".
Another virtue is the basis of recommendations for paragraph prostration Sajdah Recitations like god Almighty says:
أفمن هذا الحديث تعجبون. وتضحكون ولا تبكون. وانتم سامدون. فاسجدو لله واعبدوا
"So do you feel surprised to notice that? And you mempertawakan and not cry? You're melengahkannya then prostrated to Allah and worship Him ". (Surah al-Najm: 59-62)
فما لهم لا يؤمنون. وإذاقرئ عليهم القران لا يسجدون
"Why do they not want to believe and if the Koran are recited to them not prostrate". (Surah al-Insyiqaq: 20-21).
2. Prostration Law Recitations
Prostration Recitations including important issues. According to al-Nawawi, the scholars agreed to instruct Muslims to perform prostration Recitations, but however they disagree about is obligatory or sunnah. Some scholars argue that there is a law Recitations prostration is not compulsory, only the Sunnah. This opinion Umar ra, Ibn Abbas, 'Imran bin Husain. Malik al-Awza'I, al-Shafi'i, Ahmad, Ishaq, Abu Sur, Abu Dawud al-Zahiri and others. Meanwhile, other scholars such as Abu Hanifa argues that the law is obligatory prostration Recitations. This opinion is based on the word of Allah Qur'an Isnyiqaq :20-21 "Why do they not believe. And when the Qur'an is read to them did not prostrate? ".
Comments that do not require it based on the prostrate Recitations valid history of Umar bin Khattab ra:
عن عمر بن الخطاب رضى الله عنه أنه قرأ على المنبر يوم الجمعة القابلة أا حتى إاء السجدة قال يأيها الناس إنما يأمر بالسجود فمن سجد فقد أصاب ومن لم يسجد فلا إثم عليه ولم يسجد عمر. رواه البخارى
"From 'Umar said: He (Prophet Muhammad) had read the letter over the pulpit al_nahl on Friday, when it comes to in paragraph Sajdah he (Prophet Muhammad) prostrate and bow nor jama'ah. But the next Friday he reread the letter, and when it comes to Sajdah verse he says: O mankind, we passed Sajdah verse which commands to kneel so he is not guilty and Umar did not prostrate Khattabpun ". (Bukhari).
To respond to the opinions of Abu Hanifa berdalihkan Qur'an Insyiqaq, there is the suggestion that the reference is to criticize the unbelievers who will not prostrate, and deny the Word of God like a paragraph later, "even the unbelievers denied him" (Sura al - Insyiqaq: 22). A Hadith in sahihain, from Zaid ibn Thabit ra said that, "he read the Koran in front of the Prophet Muhammad wa al-Najm, but the Prophet did not bow."
According to the opinion of the writer, according to some accounts that have been often raised by various scholars, it is said that this prostration Recitations is sunnah basic law, this argument is based on some clerical opinion suggests that the Apostle benyak SAW does not always perform prostrations during read or heard the verse Sajdah .
3. Recitations for prostration Sajdah Verses
a. Performing Prostration that circumcised Recitations
Please note, that the bow is disunnahkan Recitations for the reading of the Koran, neither he nor sacred berwudlu Tayammum, or done in the prayer or not. Even for those who listen and pay attention to these readings also disunnahkan to bow Recitations but according to the Shafi'i who heard it did not need to bow Recitations because it is different from that listening attentively reading.
Imam al-Haramain said: "The only hearing need not kneel." But apparently according to al-Nawawi correct opinion is that the first opinion is, that reading the Qur'an in prayer or outside prayer, which heard while watching, or the just heard regardless Sajdah verses he read disunnahkan to bow, whether the reader of the Koran bow or not. This is the opinion among shohi and famous Shafi'i followers. This opinion is also held by Abu Hanifah.
According to some followers of Shafi'i listeners pay attention to what he was hearing was not voluntary prostrate when reading from the Koran readers who disbelieve, small children, the impurity (small) or a drunk. And meneurut Salaf group, listeners do not need to prostrate themselves when they hear the reading of the Koran from the air. Thus dihikayatkan by Ibn al-Munzir from Qatada, Malik and Isaac.
Pandapat above with several authors agreed that the recommendation was prostrate Recitations more emphasis placed on being read, while that which is heard not disunnatkan unless he heard and watched carefully and mendengarkannyapun people know that verse is the verse he had heard Sajdah, then And he disunnatkan to do prostrations Recitations. But it needs to emphasized here, prostrate Recitations sunatnya implementation only to those who sincerely and willingly do without the bow Recitations compulsion to do it.
b. Terms and Rukun Prostration Recitations
Jumhur fiqh scholars argue that the conditions necessary for the validity of prayer Itupun also required for the validity of such Recitations taharah prostration, facing the Qiblah and closed private parts.
According to al-Nawawi, unlawful conduct Recitations prostrate body of a person who is unclean, and clothes. Who have not done hadaspun Recitations prostrate except after bertayammum in place allowed for bertayammum. Someone also unlawful conduct does not fall down and facing the Qiblah Recitations except in the state was on its way. As narrated by Bayhaqi from Ibn 'Umar with a valid isnad alfath in the book, that he said: "No one shall fall down, but in a state of purity."
According to al-Syaukani in the hadiths that are related to prostrate Recitations haditspun no one who explained that it was obliged to do her ablutions. This opinion is strengthened by the verse he read the conditions at the time a friend Sajdah, when his companions with the Prophet SAW prostration Sajdah verses he read it all come prostrate and he did not order them to perform ablutions beforehand, but it is impossible that all present shared in a state of purity. Also sometimes prostrate musyrikpun people, whereas they are the ones who wudhunya invalid. This opinion was emphasized by Imam Bukhari who narrated from Ibn Umar, that he fell Recitations without purification ritual, as well as narrated by Ibn Abi 'Umar Ibn Abi Shaybah.
As for the pillars fall down and Recitations here needs to be affirmed, that the conduct was prostrate Recitations in one of two things. First, prayer was established, and second, not in a state shalat.jika not in a state of prayer he did prostrate Recitations, so he started with good intentions and do prostrations Recitations takbirat al-ihram, with his hands raised as high as his shoulders, as was done in prayer . Then again to prostrate bertakbir without raising his hands.
Like the bow in prayer according to some many scholars, prostrate tilawahpun need some manners and procedures, both in movement and in the dibacahkannya beads. The movements are performed according to the opinion of scholars implementation jumhur like bow in prayer.
So in general we can say that prostration Recitations ordinances that have been agreed by jumhur many scholars are:
1. Intention
2. Takbirat al-ihram
3. Prostration begins once the interpretation
This opinion is as presented in a history which means:
'Abdullah ibn Mas'ud said: "If Sajdah then recited the verse bertakbirlah and prostrate, and when you wake up the bertakbirlah".
4. Sitting after prostration with tuma'ninah, tanpamembaca tasyahhud. This opinion as expressed according to the Shafi'i and Hanbali scholars.
5. Regard
Jumhur scholars disagree whether the implementation of the necessary Recitations prostration of greeting or not. This is the argument that because the bow Recitations takbirat alihram begins with the implementation of prayer as the body.
Implementation of prostration Recitations noted above is the actual implementation of the bow as they do in the top position in prayer. The meaning according Hamka prostration prostration in the implementation of Recitations not only implemented only as prostration in prayer, because the true meaning of prostration is submission and obedience, and not just put her forehead on the ground but the sense of realization will humble ourselves before God Almighty. Therefore, the implementation of prostration that meant by Hamka agreed, then the terms and how the implementation of prostration as described above no longer apply. Al-Alusi in penafsirannyapun explained that the meaning of prostration recommendations in the verses of Sajdah was very broad. Further information will be discussed in the chapter of this research V1.
4. Benediction in prostration Recitations
Recitations prostration perfect execution is read prayers during the implementation of prostration in accordance with paragraph which read, this opinion is strengthened by al-Ghazali's book of etiquette in dikemukakannya Recitations of the Qur'an. In this case some scholars such as al-Ghazali and al-Alusi also a lot of quotes from previous scholars give examples of prayer-prayer read to bow Recitations.
At the time the verse recited Surah Sajda Sajda: 15, then the prayer is recited:
اللهم اجعلنى من الساجدين لوجهك المسبحين بحمدك وأعوذبك أن أكون من المتكبرين عن أمرك او على أولياءك
"O Allah, make me one of those people who bow to Thy Essence purify with praise thee for I am away from among those who are proud of your order or to thy lovers".
At the time read sura Maryam: 58, then the prayer is recited:
اللهم اجعلنى من عبادك المنعم عليهم المهتدين لك الباكين
"Oh Allah I am among the servants of Thy favor and guidance given to prostrate and cried when he read the verses you".
And if one reads Surah al-Isra ': 109, then the prayer is recited:
اللهم اجعلنى من الباكين إليك الخاشعين لك
"O Allah make me from among those who cry to Thee as khusu 'to You."
In general, prayer-usual prayers read in the implementation of prostration jumhur Recitations by scholars' are:
سبحانك ربى الأعلى
"Most of my holy God the Most High"
Benediction is read when implementing Recitations prostration done on implementa-tion of prayer, then read these beads three times as well as rosary recited in the implementation fardlu prostration in prayer.
The prayer comes from recognized Rasl SAW narrated from 'A'ishah is:
اللهم لك سجدت وبك امنت سجد وجهى للذى خلقه وصوره وشق سمعه وبصره بحوله وقوته تبارك الله أحسن الخالقين
"My God to Thee I bow to Thee, and I believe. My face prostrated Substances that create and shape it, and defended hearing and vision with the power and efforts of His Most Holy Lord God the best of creators ".
اللهم اكتب لى بها عندك أجرا واجعلها لى عندك دخرا وضع عنى بها وزرا واقبلها منى كما قبلها من عبادك داود صلى الله عليه وسلم
"O Allah ordain (write) a reward for me in the bow Recitations Thyself. Make her savings on your side, remove the burden from me for it and accept it from me as You receive it from thy servant David, as "
According to al-Nawawi special prayers for prostration Recitations and should be made to keep are:
سبوح قدوس رب العالمين رب الملائكة والروح
"Glory and Pure God is the creator, regulator and the Angel Gabriel".
Al-Alusi also noted that the common prayer read in prostration Recitations are:
اللهم لك سجدى سوادي وبك فؤادى اللهم ارزقنى علما ينفعنى وعملا يرفعنى
"My God to Thee only bow that I do this wholeheartedly, and only to Thee my heart believe. O Allah, grant me useful knowledge and the charities that raised derajatku biased ".


Research Accomplished
There are some experts who have written about the problems closely related to Sajdah verse in terms of interpretation, courtesy of reading until the legal review related in it. However many commentators treasure book, 'ulum al-Qur'an or fiqh, although the discussion seems Sajdah verses is not becomes a study of more comprehensive written. Therefore the study of literature as a study (studies) are still a lot of early research focused on the reference books that discuss prostration related Recitations adab al-Quran reading.
As explained earlier, that this study discusses the interpretation of Sajdah verses in the Qur'an's view of al-Alusi in the interpretation of Ruh al-Ma'ani. To illustrate the beginning, in interpreting the Qur'an al-raf, which is the order of 206 first paragraph in Mushaf Ottoman Sajda, al-Alusi provide an explanation of the recommendations do not fall down and forget Recitations with some opinions expressed earlier scholars as well as other related issues. In his interpretation of al-Alusi so coherently explain anything related to the verse of Sajdah, including the suggestion to make prostration Recitations at reading or mendenggar Sajdah verse.
The majority of books pertaining to issues Recitations prostration Sajdah verses are books that discuss manners or ethics of reading the Qur'an. Imam al-Nawawy who wrote the book Tibyan fi al-Adab al-Hamli Qur'an menghususkan fifth and sixth chapters of courtesy and honor guard read the Koran. In this book only emphasizes the implementation of prostration Recitations as discussed by the scholars' fiqh. Hujjatul Islam al-Ghazali who is the author of Ihya 'Ulum al-Din to discuss specifically adab al-Quran reading in sub bahasannya entitled Adab al-Quran Recitations. In this book al-Ghazali explains that doing prostration Sajdah verse Recitations for a courtesy lahiriyah in reading the Qur'an in order to maintain and watched the rights of the Qur'an. Another book at least gives an explanation of the clause relating to adab Sajdah read the Koran is the work and Faridl Miftah Syihabuddin. This book provides information taken from the book Fiqh al-Sunna and Tibyan, so there is the impression that this book is a summary of the book.
Apart from these books related to the courtesy of reading the Qur'an, Sayyid Sabiq in his Fiqh Sunnah has been discussed in detail the implementation of Recitations associated with prostration Sajdah verse. This course Pembahsan very thick with nuance fiqhnya. In providing an explanation of the primacy, legal and other problems. Sayyid Sabiq not forget to provide the basis derived from the hadiths of the Prophet Muhammad. In her view, contained Sajdah verse in the Qur'an 15 verses in total 14 different letters. But in this case, of course, he had no comment or interpretation of the verses of Sajdah it.
The interpretation of the book provides specific limitations are clearly mention the verses that referred to as the verse of which Sajdah is Ahkam al-Qur'an of Ibn Arabi. In interpreting the Qur'an al-raf: 206, al-Arabi in the text mentioning the verses of which are included in paragraph Sajdah by not forgetting to give some initial information-related issues in it, so walaupu al-Arabi did not discuss or interpret ayat-ayat sajdah secara sistematis.
Adapun kitab-kitab yang telah membahas langsung tentang kitab Ruh al-Ma'ani telah dilakukan al-Tantawi dalam kitabnya Manhaj al-Alusi fi Ruh al-Ma'ani fi Tafsir al-Qur'an al- 'Azim wa al-Sab'u al-Masani. Beliau mengatakan, sebelum memasuki penafsiranya al-Alusi menyertakan keterangan-keterangan tentang asbab al-nuzul untuk kemudian mengambil makna yang terkandung di dalamnya melalui pendekatan sintesis antara zahir dan batin ayat dengan mengikutsertakan riwayat-riwayat baik dari hadits atau dari pendekatan sahabat dan tabi'in. Maka tidak mengherankan jika al-Alusi sangat selektif dalam memasukkan kisah-kisah Israiliyyat yang dipandang akan menyesatkan dalam penafsirannya. Kitab Manhaj karya al-Tahtawi ini secara panjang lebar mengupas tentang kitab Ruh al-Ma'ni karya al-Alusi. Dari beberapa tulisan dan penelitian yang telah dilakukan, penulis belum menemukan adanya penelitian yang secara khusus membahas tentang penafsiran ayat sajdah secara sistematis khususnya menurut penafsiran al-Alusi. Untuk mendapatkan pemahaman yang utuh dalam penafsiran ayat sajdah tentu tidak hanya diperoleh dari kitab Ruh al-Ma'ani yang menjadi data primer dalam penelitian ini, namun tentu saja masih banyak diperlukan literatur lain yang dapat membantu pengkajian seperti kitab tafsir dan buku terikat lainnya.

PAPER AS A SOURCE OF LEARNING ENVIRONMENT
This paper Asked Questions
For Class Discussion of Subject Learning Technology and Media

Supervising:
Drs. Sufyan, S.Ag., M.Pd.I

Produced by:
Suheri
Ahmad Efendi
Deny Benefactor

ISLAMIC RELIGIOUS EDUCATION MAJOR
FACULTY Tarbiyah
INSTITUTE Islamic ABDULLAH Faqih
Holy Manyar Gresik
2008-2009

CHAPTER I
INTRODUCTION
A. Problem Background
In addition to live it as a habitat environment (nature) also serves as a source of learning, because most of the science that is said as fractions of the study of philosophy of nature and its inhabitants environment.
In order to target more success in education, is essential to the means and infrastructure, both from the psychological to the material form. In this paper the author tries to discuss about the environment as a source of learning.
B. Problem formulation
With the little picture above, the authors draw some icons of bias that would deserve if we make the formulation of the problem, namely:
1. Devinisi Environment
2. Destination Environment as a Source of Learning
3. Environment Type
4. Using techniques of Environment For Learning Method

CHAPTER II
DISCUSSION
4. Devinisi Environment
Environmental significance when viewed in liters like it means everything living or dead that is all around us. As if the more we think again, it means the environment is more than just an object in our sekeliing. As the Qur'an says: إقراء who have the command to read the content (learning), without specifying the object readings (lessons)
5. Destination Environment as a Source of Learning
In teaching and learning, teachers sometimes imitation of the figure shows the actual object used as an object lesson, but will be wearing when we invite the students to jump in circumstances (environment) so that in analyzing the data more wear due to real objects directly on the real and accurate.
The purpose of the election as a source of learning environment are as follows:
1. So that learning activities more interesting and not boring the students sit in class for hours so that students' learning motivation will be higher.
2. So that nature would be more meaningful learning because students are faced with the real situation.
3. So that materials can be studied more and more actual Wealthy, so the truth is more accurate.
4. So that more students' learning activities and more active konprehenshif can confess because in many ways such as Interviewing, Observing and others.
5. To be a source of learning becomes Richer caused diverse learning environment.
6. So that students can understand and appreciate that there are aspects of the environment.
However, despite saying so desired expectations (as written in the destination above), but in the application of the use of environment as a source of learning are also several weaknesses, including:
1. Learning activities less prepared in advance that cause as the students invited to a destination not to do learning activities that is expected so impressed kidding.
2. There is an impression of the teachers and students that study the environmental activities memperlukan yag time longer, so spend time to learn in the classroom.
3. The narrowness of the teacher's view that learning occurs only in class.
6. Environment Type
1. Social Environment
Sebgai source Belajarberkenaan environment with social interaction with community life such as social organization, customs, livelihoods, culture, education, population, structure of governance and religion. Proper social environment be used to study social sciences and humanities. In practice the social teaching of the use of the environment as a source of learning should start from the nearest environment such as family, neighbors, Neighborhood, harmonious citizens, Village, Village, kec., And others. This is adjusted to the prevailing curriculum and level of development of the students.
2. Natural Environment
Natural environment with regard to all things in nature as a state alamiyah geography, climate, water temperature, season, and so on. Alan appropriate environment for field study Natural Sciences.
Aspects of the natural environment can be studied above LIVE by the students by the ways mentioned earlier. Given the properties of natural phenomena such as the Relatively fixed not in the social environment, it will be easier to learn the students. Students can observe and record it for sure, can observe the changes that occur, including the process and so on. Other symptoms that can be learned is the damage the natural environment, including factors cause.
3. Artificial Environment
In addition to the social environment and its natural environment natural environment is also called artificial environment that is deliberately created by human or built for specific purposes beneficial to human life.
Students can study the artificial environment of several aspects such as process, pemanfaatanntya, upkeep and other aspects related to pembngunan and human interests and society in general.
The third learning environment can be Utilized in the schools in teaching and learning through the careful planning by field of study teachers either individually or collectively. The use of the learning environment can be implemented in the field of school hours study outside school hours in the form of assignment or pesaerta students in particular who intentionally set the end of the semester or mid-semester.
7. Using techniques of Environment For Learning Method
1. Survey
Namely students as Learners' environment, such as visiting local communities to learn the process of social, economic, cultural and so forth. Students' learning activities carried out through observation, interviews with several parties that is deemed necessary to study the data or documents and others. The results are recorded and wiped [orkan in schools to be discussed together and simpukan by teachers and students to supplement learning materials.
2. Camping
Tent requires sufficient time for students should be able to appreciate how the nature of life such as temperature and atmosphere of others.
3. Karya Tour
Namely the visit of students out of class to study a particular object as an integral part of curricular activities in school. Before the field trips should be made the object of students to study and learn how and when to learn.
4. Practice Field
Practice field by the students to acquire skills and special skills.
5. Inviting People For Nara Source
In particular by Inviting resource persons to the school to give an explanation about his skills before the students.

CHAPTER III
CLOSING
A. Conclusion
1 Devinisi Environment
Environmental significance when viewed in liters like it means everything living or dead that is all around us. As if the more we think again, it means the environment is more than just the presence of objects in our sekeliing. As the Qur'an says: إقراء who have the command to read the content (learning), without specifying the object readings (lessons)
Goal 2 Environment as a Source of Learning
The purpose of the election as a source of learning environment are as follows:
• In order for learning activities more interesting and not boring.
• So that the nature of learning will be more meaningful.
• In order for materials that can be studied more and more actual Wealthy.
• In order for students learning more and more active konprehenshif.
• To become more resource-rich learning environments due to diverse study.
• So students can understand and appreciate that there are aspects of the environment.
The weakness
• Lack of preparation
• There is an impression memperlukan yag longer time
• The narrowness of the teacher's view that learning occurs only in class.

3 Types of Environmental
• Social Environment
• Natural Environment
• Artificial Environment
4. Using techniques of Environment For Learning Method
• Survey
• camping
• Works Tour
• Practice court
• Invite People For Nara Source
B. Suggestion and Feedback
Thus our paper can serve as a human being a writer is very aware of the errors in the content and the writing of this paper, therefore we are looking forward to the criticisms and suggestions are progressive from all colleagues and especially from Mr. Lecturer.

Reading Method

Understanding Reading Method
The method proposed as ways that educators can use to convey the message (subject matter) in order to achieve the desired educational goals. If a particular method of a goal is not achieved then the need to find or use other methods that can achieve an educational goal. This method is only a tool not a goal.
Understanding the method by Tony Anthony in Akhlan Husen that the method is the application of theories based on one type of approach, so that a comprehensive plan of what kind of skills that dominated the study, what materials to use, and how to order materials preparation presentation (Supriatna, 1998: 87).
In conclusion it can be said that the teaching method was the ways teachers teaching goals from beginning to end which consists of five main activities. These activities are:
1) Selection of materials
2) Preparation of materials
3) Presentation
4) Establishment and
5) formative assessment
Reading is essentially a complex one that involves many things, not just recite the writing, but also involves a visual activities, thinking, and metacognitive psikolingistik. For the visual reading process is a process of translating the written symbol (letters) into spoken words. As a process of thinking, reading activities include word recognition, literal comprehension, interpretation, critical reading and creative understanding. Teaching activities can be said to read the words by using dictionaries (Crawley and mountain, 1995).
According to Klein, et al. (1996) argued that the definition of reading includes (1) reading is a process, (2) reading is a strategy, and (3) reading is interactive. Reading is a process intended information from the text and the knowledge possessed by the reader has a major role in shaping meaning.

Reading is interactive. The involvement of the reader with the text depending on the context. People who enjoy reading a text that useful, will meet several goals to accomplish. Readable text that should be easily understood to a person (readible) so that the interaction between the reader with the text (Rohim, 2007: 2-3).
Practical reading is the name of a book presented to beginners stage in learning to read. This book consists of volumes IA, IB, IIA, IIB, IIIA and IIIB. Vol IA contains reading words composed of two syllables without the suffix (Yuli, 2008: ii). Vol IB contains sentences that are a series of words that are taught in vol IA (Yuli, 2008: iii).
Based on the above understanding can be concluded that the method of reading is a practical approach taken by using the book "Practical Reading" is presented for the beginner stage in learning to read.
As parents and as well as educators should consider methods and techniques in accordance with the child's level of mastery.

2) Types of Reading Practical Implementation Method
Implementation of a practical method of reading is divided into two stages, ie without a book to read the beginning and read the beginning of the book. Read without a book with consideration given to students only involved in activities. For example the teacher listened, questions and answers with the teacher, watched images shown teachers, talking pictures and so on (Supriatna, 1998: 62).
By reading the beginning by using children's books will read the material taken from a book called "practical reading" which consists of volume IA, IB, IIA, IIB, IIIA, IIIB.
Are thus expected to have basic child able to read simple kaliamt the amount he said at the most four words.
3) Step-by-step implementation of practical methods of reading
Implementation of a practical method of reading is divided into two phases:
a. Reading the book and the beginning without
b. Reading the beginning of the book.

a. Reading the beginning without books
Beginning reading without a book to be carried out with consideration of the new kids in school are not directly burdened with new problems. This burden is likely to keep the child and may also be the cause of the child reluctant to go to school.
1) How to Teach Reading Without Books
Starting point in the development of children's abilities, then we do first observation of the child's language skills. These activities we do to explore the sentences of what, the words and terms which are often used by children. The way the conversation is concerned, spontaneous speech of children at the time they play before class starts or leisure time, etc..
b. Reading the beginning of the book
Implementation of learning to read in kindergarten Dharma Wanita Persatuan Sukorejo especially reading the beginning of the book Hereinafter not separated by the beginning of the writing lessons, even though reading and writing are two different reading abilities are receptive, while writing is productive.
Through reading can develop moral values, reasoning ability, and creativity. For writing skills are not acquired naturally, but through teaching and learning process. To be able to write the letters as a symbol of sounds, students must practice from how to hold and mengerakkan stationery by hand with attention to what should be written (in the draw).
B. APPLICATION OF METHOD OF READING
In the previous discussion has raised several issues related to practical methods of reading and language development. So in this section, in particular the author will examine the application of the method of reading the Holy Sholihin RA Manyar Mamba'us Gresik
The curriculum is developed in Kindergartens emphasis on the introduction of child-language activities, such as introducing the names of members of the body (head, hands, feet, etc.) the names of objects around the school as adding a child's vocabulary repertoire. In berbahsa skills in listening activities can read stories or fairy tales are familiar with the child's ear. In speaking activities, children are shown to introduce themselves nam, name of parents, as well as the ideals of the child (Supriatna, 1998: 6).
Detect or track a child's language skills is the first step in understanding the development of individual children's language,
Some of the following behavior may detect or track to see the ability to read children:
Children have started to like or love the book, Children love to ask, Son gemaar opened the books, children already have read a story or book, Children love to tell stories, children tell or talk using their own language, style, children are able to tell drawings, Children can communicate using simple language, children participate in the t ua while reading newspapers, magazines, or other books, children reading the things seen on the way, children begin to ask tenatang meaning and purpose of an image (MONE, 2000: 18-19).
If the child begins to say the words even begin to communicate, he will always learn what is already captured through the senses. If you already started school, the child's ability berbahsa already widespread. Especially if the child had started reading the book, the more solid language skills because of increasing knowledge (Supriatna, 1998: 19).
At the age of kindergarten (4-6 years) development of language skills of children characterized by the following capabilities:
1. Able to use the pronoun I in communicating.
2. Have different working vocabulary, adjectives, said state, said Tanya and conjunctive.
3. Promoting understanding and understanding of things.
4. Able to express thoughts, feelings, and actions by using simple sentences.
5. Able to read and express something through pictures.
The development potential appears marked by various symptoms such as happy to ask questions and provide information about sharing it, speak for themselves with or without the use of tools (such as dolls, toy cars, etc.), book scribbling tau wall and say something that's fantastic, the symptoms This is a sign of the emergence of various kinds of potential surface hidden (hidden Potency) becomes potentially visible (actual Potency). These conditions showed the functioning and development of nerve cells in the brain.
Thus the authors can conclude that learning to use reading motode, many have little influence on the language development of children.

Achievement motivation
1.a. THREE SOCIAL MOTIVES MC. CLELLAND:
Motif 1.ai affiliated (affiliation motive) or n-Aff
That is the motive that would lead a person's behavior in dealing with others. For her familiarity in dealing with others is a primary goal where there is an atmosphere full of intimate, relaxed, harmonious. He has great attention to others, problems of others to live as he lived himself. Similarly, considerable tolerance.
This motif is shown through:
• Prefer together and get along with others than alone
• More concerned with interpersonal aspects (human relations) of the aspects related to the tasks in the job
• Trying to get approval of others
• More effective work in a friendly
Thoughts:
• The desire to make, repair or maintain a friendship
• The desire to participate in friendship activities

1.a.ii. Motive power (motive power) or n-Pow
Is the motive that causes a person to control or dominated the other people in contact with its environment. He was glad when he can act and control over another person, and those who mastered it he will do like what he says.
This motif is shown through:
• On the political organization
• Be sensitive to the structure unterpersonal (boss-subordinate, etc.) from a group
• Trying to help others without being asked and / or desirable person
• to show it through actions, words, etc..



Thoughts:
• The idea to do something that cause strong feelings, both positive and negative for others.
• Trying to control others by setting behavior or other person alive

1.a.iii. Achievement motives (achievement motive) or n-Ach
Is the motive that directs behavior with emphasis on the achievement of a particular achievement. Achieve or obtain a better ssuatu is a difficult requirement removed, he will try to continue until at some point he got what he wanted it. Something that is in the minds of people who have this achievement motivation is an effort, struggle so he could get an achievement.
Characteristics:
• Rick Taker
Liking pekerjaan-pekerjaan/tugas-tugas with moderate difficulty level. Less eager to work / activities that are too easy or too difficult.
• Result Oriented Task
Typical instrumental activities and energetic!
Self motivated / strong impetus to successfully complete the task, diligent, tough-minded, work hard and have the heart to do this stability.
Seeing the success / failure is not a factor due to external parties, but he himself as a controller.
For them to work not only as a target even if you can be better than the target. He always has good instincts, happy and satisfied doing the best, knows no half measures.
• Self Confidence
Individual responsibility (personal responsibility) is high, as well as when working in a group, responsibility for the group is also high, where the target group feels as personal goals.
They trust their own ability, the ability to work alone, may be optimistic, dynamic, and have the ability to be a leader.
• Originiality
The ability to find something original of his own, capable of creating things new that are not tied to the existing pattern. Creative and competent in various fields and have the knowledge and experience quite a lot.



• People-Oriented
Able to use others as a feed back or feedback for their own interests, flexible, able to accept criticism or opinions of others against him.
Looking at the importance of "Knowledge of Result" (see results) as a feed back for future planning
• Future Oriented
Having anticipated the possibilities in the future

Actually there are three motives in a person, but the motive power in each person will be different or not equal. Usually satulah only strong, so look into some form of actual behavior (overt) and the things the program can not be separated from the state or the state of the environment, whether or not the birth of possible forms of behavior are controlled by the motive was.
1.B. N-ACH ROLE IN THE DEVELOPMENT UMAT
Jochen Roepke argues that a nation is rapidly developing nations that expand when entrepreneurs (those oriented to the need for achievement) as executive creative energy change. This has been evidenced by the Japanese a small country (compared to Indonesia) and ravaged by bombs in Hirosima and Nagasaki in 1945, in a relatively short time of 30 years has been able to build the country, even now the qibla latest advanced technology development. Japan's key success was located in Japan's ability to create and provide a great entrepreneur as much as 2% and the small entrepreneur as much as 20% of the total population.
Maslow states that people who are backward condition, needed a hundred self-employed rather than economists, politicians or engineers.
Communities that have values of entrepreneurship does not mean that rich people will matter, but rich people will be motivated to work. An entrepreneur is an innovator who will be able to create new ways, new methods, new production, new markets, so as to flatten and raise incomes.

CHAPTER I
INTRODUCTION

A. Problem Background
Classroom management is a skill teachers to create and maintain an optimal learning conditions and return it when there is disruption in the teaching-learning process. An optimal conditions can be achieved if teachers and facilities capable of teaching students and mengedalikannya in a pleasant atmosphere for teaching purpose. Effective classroom management is an absolute requirement for the teaching and learning process.
Teaching in principle guiding students in learning and teaching or implies that teaching is an organization of business environment in relation to their students and teaching materials that cause the learning process (Uzer Osman, 1988:6).

From the quote above implies that teachers were set to control and manage the classroom in order to achieve teaching-learning process directed to the educational objectives. This is in line with the Syarifudin Nurdin said that the teachers as one component in learning and teaching, has a crucial position of learning success for the primary function of teachers is to design, manage, implement and evaluate learning (Syarifudin Nurdin, 2002:1).
In addition, teachers are responsible for maintaining the physical environment is always fun class in order to learn and a good environment that is challenging and stimulating students to learn, providing a sense of security and satisfaction in achieving goals (Uzer Osman, 1998:10).
Of some description above has shown how important a good classroom management to the achievement of teaching and learning processes that ultimately affect both the teaching and learning achievement of students or the students. Because of that encouragement should be made of a study that observed about what business will be conducted by the teacher in managing the classroom in this study the author tried to observe teachers in classroom management to the achievement of the learning process.

B. Problem formulation
From some descriptions above, several problems arise as follows:
1. What efforts made by teachers in classroom management?
2. How the implementation of effective teaching and learning in primary schools?
3. How to use the effectiveness of student learning time?

C. Discussion Objectives
From the description above, the author has a discussion purposes, including as follows:
1. Trying to improve the professionalism of teachers in performing their duties
2. Students tried to perform his duties as a candidate for educators (teachers) to provide some variation method of learning, in order to avoid saturation of students in learning.
3. Improving productivity study time students, in order to achieve effectiveness in relation to student learning National educational premises.

D. Discussion Method
The methods used in preparing the author of this scientific work is a literature study method, which is quoted, re-arrange and formulate statements of experts in the field of education.

CHAPTER II
THEORETICAL STUDY

A. As the nature of the Supervising Teacher Learning and Education
Which has been described as the introduction, that educating children is meminpin toward maturity, so that kiata goal in education is the child's maturity. An educator may not bring children to adulthood not only with advice, instructions, prescriptions and prohibitions only. But the primary is a picture of maturity that can be imagined senan tiasa inner child educators in their interactions (between educators and students).
Over time some changes following the development of education era. Hence comes the time these days, teachers are not the only sosaial control, but in this case has a position as a teacher after pasilitator function as a coach, teacher and mentor.
Manusai since birth has been anugrahi nature, to nurture and educate and train children to become a man who is faithful and righteous.
This digaskan Al-Quran in Sura. Ar-Rum verse 30.





This means: So let your face with a straight to the religion of God Fitrah God who created man by nature is. There is no change in the nature of God. That is the right religion, but most people do not know. MORA RI (992: 615).
1. Code Guru
Codes of ethics can be defined procedure in Developing teachers implementing educational mission. The code of ethics tersebur:
1. Teachers guide students devoted entirely to form a development that was Pancasila.
a. Teachers want the rights of individuals and personalities students each.
b. Teachers try to match the success of education (physical and spiritual) for their students.
c. Teachers should live and practice of Pancasila.
d. Teachers with intensifying seriously Moral Pancasila Pendididkan for their students.
e. Teachers trained in solving problems and developing creative future of the students in order to support developing communities.
f. Teachers assist schools in an effort to instill the knowledge skills to their students.
2. Teachers have a professional honesty in implementing the curriculum in accordance with the needs of students respectively.
a. Teachers appreciate and notice the differences and needs of students respectively.
b. Teachers should apply widely in the curriculum was radically according to the needs of students respectively.
c. Teacher gives lessons in implementing the curriculum regardless of the type and position of student parents.
3. Teacher communication, particularly in obtaining information about their students, but refrain from all forms of abuse.
a. Communication teachers and students inside and outside of schools based on compassion saying.
b. For the success of education, the teacher must know the child's personality and background of each keluargannya.
c. Teacher communication is only held solely for the educational interests of students.
4. Teachers create an atmosphere of school life and maintain relationships with parents as well as possible for the interests of the students.
a. Teachers create an atmosphere of school life so that students are at home and learn in school.
b. Teachers create good relationships with parents could be established so that the reciprocal exchange of information with their students.
c. Meetings with parents should be held regularly.
5. Teachers maintain good relations with the communities around the school and the wider community for educational purposes.
a. Teachers expand public knowledge about the teaching profession.
b. Teachers helped disseminate educational programs to the community and the surrounding culture, so that the school functioned as a central part coaching and development of education and culture in place.
c. Teachers should serve to himself and his school can function as a reformer element for life and progress of the region.
d. Teachers participate together in the surrounding community activities.
e. Teachers seek to create cooperation between the best schools, parents, and community education efforts for perfection on the basis of the awareness that education is a shared responsibility between government, parents and the community.
6. Teachers individually or jointly develop and improve the quality of his profession.
a. Teacher continuing to work with:
1. Read books
2. workshops, seminars, cooperatives movement, and meetings of other educational and scientific.
3. attended
4. conduct research activities.
b. Teachers always talk, act, and act in accordance with the dignity of the profession.
7. Teachers create and maintain relationships both among teachers based on the work environment and in the overall relationship.
a. Teachers constantly exchanging information, opinions, advise each other and help each Bantu lainnta, both in the private interest and the prfesinya task.
b. Teachers do not take measures that harm the good name seprofesinya colleagues and support the dignity of teachers in whole or in private.
8. Teachers jointly maintain, develop, and enhance professional teacher organizations as a means of devotion.
a. Teachers become members and help the organization intended to foster teachers and education profession in general.
b. Teachers always try to improve unity among fellow devotee of education.
c. Teachers always tried to avoid the attitude-skap, the sayings and actions that harm the organization.
9. Teachers implement all the provisions of the pemerinah policy in education.
a. Teachers always subject to the policies and government regulations in the field of education.
b. Teachers' professional duties with melekukuan and sense of devotion diplin.
c. Teachers try to help spread the government's policies and programs in education kjepada parents and surrounding communities
d. Teachers try to support the creation of educational leadership on the environment or in the best area.
(Quoted from the book basis PGRI Organization)
2. Teachers as mentors, teachers and education
Many teachers feel that the job of teachers is low or lowly when compared with office work or work disuatu PT. This caused the public's perception of teachers is still narrow and ficik, a view that is generally meteriallistik, only the mere worldliness.
From the advance has been clear that the teacher's work hard, but noble and glorious. The task of teachers there is no "teaching", teapi also "educate". Then to do the job as a teacher, not random people can menjalankannya.sebagai good teacher must have the requirements in the Act No. 12 of 1945 on the grounds education and teaching in schools for the whole of Indonesia, in article 15 is expressed about the teacher as follows:
"The main requirements to become a teacher, in addition to the diploma and the terms of the physical and spiritual health, are the qualities that need to be able to provide education and instruction as referred to in Article 3, Article 4 and Article 5 of this Act"
In addition to the above requirements, of course there are many other requirements that teachers must have if we want the job or the job of teachers to bring better results.

B. Student Learning Time Management
When learning is a time where students get the instruction. An educational goal will always be achieved best when supported by the allocation of a good time, but the effectiveness of time is not the only factor supporting the success pendidikan.lingkungan as a form of informal education can also affect the realization of an educational purpose.
The education process should always refer to the management or allocation of time means the time baik.hal as Limitation (control) the process goes on an education.
C. Teaching-learning process
1. Understanding learning
There are many sources of understanding learning, including the following:
a. Reber understanding according to the study in the two definitions, namely:
- "Learning is the process of acquiring knowledge"
- "Learning is a change in the relative reaction time lasting as a result of the exercise," (Muhibbin Shah: 1995:90)
b. According Sardiman (1986:23) that "Learning is a process of self-human interaction natara personal tangible, facts, concepts or theories".
c. According to Hoard kinglay (1957:12) that "Learning is a process which caused the behavior or the fox through pratek and experience".
2. Learning Readiness
Each of lessons can be taught to children in accordance with epektif when the child's level of development there are three important issues regarding the adjustment of learning materials to children's development including the following:
a. Intelak development
Results of research related to child intellectual development showed that each level of development has certain characteristics about the way children view their environment in a way to give meaning to doiri own.
b. Learning
In preparing the teaching materials we usually arrange the material that is commonly referred to as the unit of study.
c. Sepiral curriculum
The curriculum is not something that setatis closed, but is open sepiral. The curriculum has a structure of teaching materials, organized or formed around the principles, problems and values in society. Always need a good curriculum of the students and the surrounding community.

3. Interest and motive to learn
Pembangktan motives learning in children, difficult learning process carried out when a greater emphasis on curriculum units, an increase in system classes, examination system, and emphasized kontiunitas and deepening learning.
Concerning the concentration of attention and interest lies in studying sustu continuum that moves from apathy or no interest to most of this attention berminat.Minat or very closely related to students' learning processes in schools.
Generating student interest in learning there is a temporary (short term). And some that are permanent (long term).
Some things that can be made to raise the children learn the lessons of electoral materials meant for children to create learning activities that can generate the urge to find (Discovery), translating what can diajakan in mind that according to the level of child development.
CHAPTER III
DISCUSSION

A. Teaching and Learning Components
As already mentioned in the description in chapter II, that learning is a process of behavior change indifidu through interaction with the environment (Hamaliah Kung, 1978:50). This means that the process of achieving a goal of education is influenced by several factors including: the form of education
educational methods, educational assessment materials, professional educator (teacher). So in this occasion the author tried to describe some efforts in order to improve learning achievement of a proud accomplishment.
Form of both informal education (Environment), non-formal (family), both formal (school) is one of supporting the achievement of educational objectives in this regard is education provides a strong stimulation of the learning process itself is a particular form of education will greatly influence student learning in school a form of education that gripped the national education goals will always reach the goal itself well.
Education is the adult leader of the children in their development toward maturity. M. Ngalim Purwanto (1998:19) that the purpose of learning at school is bringing the child to maturity, which means he can determine hurus themselves and their own responsibility.
But in reality on the ground the child not to know yourself "I am" new kid on mulaa know puberitas "admitted", began Choosing and recognize the values of life.

B. Student Learning
Learning activities can not be in the release of the study, because both are from the two sides of a coin. Eve Syaodih (2005:131).
study is an effort of teachers to enable students to learn. What if we examine the learning theories in chapter II, almost entirely in developed or left out of learning.
1. Intuitive Learning
Observations showed that in various research and learning activities in schools, more emphasis is given to the ability to formulate a eksfisit, and the child's ability to produce mastery of the child verbally and numerical.
Intuitive thinking has no steps that can be precisely formulated and carefully, rather a monuver which is based on the perception of the overall problem inplisif.
Intusi is mastery and indirect recognition by using formal methods of analysis and evidence-proof.
2. Meaningful learning
Ausubel Robinson (1969) distinguishes two dimensions of the learning process, the dimensions of how to master the knowledge and how to connect the new knowledge in the structure of existing ideas.
In learning to accept all materials in sejikan lesson to the students in the perfect form, the learning process of discovery learning (search) because the material presented was not finished, then the student must find their own completion.
There are two important things in the concept of meaningful learning, ie cognitive structure and material of new knowledge. Cognitive structure is all the knowledge that has been owned by students as a result of past learning.
Conditions in the process of meaningful learning is:
a. The material in the study must be linked to cognitive structure uniformly because of the similarity of content.
b. Students must have an appropriate concept to be learned material.
c. Students must have progress or the motive to link the concept with its cognitive structure.
Will result in meaningful learning concepts, new ideas that have meaning, full of meaning, real clear distinction with the other. By learning meaningful, students will master and the view of the core concepts.
So is the content of cognitive structure, which occurs because the material has potential significance in the combine with cognitive structures.

C. Learning Readiness
Student materials submitted to the children all effective in accordance with the child's level of development. Doing a lesson materials to children is the lesson materials memprensentasikan strutur accordance with the way children see or interpret the lesson material.
Teaching is a translation of a general allegation that the idea or concept can be sepresikan with truth and the best with the level of children at certain age levels.
According to Piaget (2005:142) there are four levels of child development, namely
a. Motor sensory level: the birth to 2 years with a growth rate will move and respond to stimuli.
b. Preoperasional levels: the 2 to 7 years of experience of the relationship between the activities.
c. The level of school children: the 7 to 11 years is a different operational level with the first level of the active semeta-eye.
d. Formal level operation: the 11 to 14 Thun, an intellectual activity in children aged up berpariasi ability hepotesis level and no longer at the level of experience or limited to what has been introduced.
A learning process of students will always effective when supported by some of the educational components include the following:
1. Planning teaching
Planning in referring to the teaching program should be able to make teachers better prepared to teach in the planning. In teaching at least have to prepare for these things:
a. Purpose
b. Lessons
c. Teaching and learning activities
d. Methods, media and sources
About a fifth of these components are required for a teacher can prepare or make planning and teaching by considering the needs of students as well as intellectual development and imosionalnya.
2. Adjustment program with classroom situations
Adalayh teaching program curriculum development at the taingkat class in the implementation of this means bersipat plesibel curriculum development institution level curriculum development level study areas (GBPP), including grade-level curriculum development (Pengajran Program), the implementation requires customization, among other classroom situations.
The importance of this teaching program adjustment to the situation of this class because it uses environmental principles.
3. Adjustment of teaching and learning interactions
It is important to note the teachers in planning and implementing classroom instruction program is teaching and learning interactions that take place during the learning process. Which require attention during the execution of the program teachers teaching in the teaching-learning interaction is the use of different types of teaching-learning interactions into an optimal direction thus, teaching and learning interactions that take place not only of teachers to students alone, but also the mutual interaction between teachers and students .

CHAPTER IV
CLOSING

A. Conclusion
From some descriptions above, it can be concluded is as follows:
1. Teacher professionalism in allocating time to learn students are encouraged by a sense of their responsibility as educators to achieve educational goals as possible in accordance with the applicable GBPP
2. Teaching-learning process in supported by the loyalty and discipline will create teaching and learning activities are smooth and conducive. That's because not escape the great role of teachers in managing classroom
3. To achieve student learning goals, there should be a variation of learning methods of students, in order to generate interest and talents of students to study in relation to national education.

B. Advice
1. Let the teachers who teach more increasing role in the management of another class, so that will increase students' learning achievements
2. Should be to enhance our teaching and learning activities, students also take an active role in teaching and learning activities that will be established a harmonious relationship between students with teachers and students with other students.
3. To smooth KBM institution should provide facilities that support teaching and learning activities.