Number 2

Number 3

Number 4

Number 5

Number 6

Number 7

Number 8

Number 9

Number 10

Number 11

Number 12

Number 13

Number 14

Number 15

Number 16

Number 17

Number 18

Number 19

Number 20

Number 21

Number 22

Number 23

Number 24

Number 25

Number 26

Number 27

Number 28

Number 29

Number 30

Part B and number 31

Number 32

Number 33

Number 34

Number 35

Number 36

Number 37

Number 38

Number 39

Number 40

Number 41

Number 42

Number 43

Number 44

Number 45

Number 46

Number 47

Number 48

Number 49

Number 50

Choose the best word or phrase to complete the sentence:

The most well-known Islamic scientist of the century ............ Muhammad ibnu Musa al-kharimizi, the father of algebra.

Choose the best word or phrase to complete the sentence:

We ............ a Qur’an recital from 3.15 to 4.45 this afternoon, so you’d better call at about 5:00.

Choose the best word or phrase to complete the sentence:

Ustadz Hafiz is planning ................. his tajwid book model in May.

Choose the best word or phrase to complete the sentence:

Quraish Shihab wrote a number of ................. accounts about Qur’an and its tafsir.

Choose the best word or phrase to complete the sentence:

Aisy bought the expensive veil because ................. has cute flowery pattern on it.

Choose the best word or phrase to complete the sentence:

Shakila, .............., continues her study in Islamic boarding school with her sister.

Choose the best word or phrase to complete the sentence:

With his friends ................. found the mosque for Asr prayer.

Choose the best word or phrase to complete the sentence:

Every ................. usually provides free takjil snacks during Ramadan.

Choose the best word or phrase to complete the sentence:

................. all night, he still had the energy to go and attend the morning class at 7.

Choose the best word or phrase to complete the sentence:

Adam ................. his room because his mother is coming for a visit.

Choose the best word or phrase to complete the sentence:

No one knows ................. he has finished all necessary preparation for the Quran recital.

Choose the best word or phrase to complete the sentence:

It seems ................. he won't be able to catch the last bus to the campus.

Choose the best word or phrase to complete the sentence:

Hasan and Husein do not have many interests ................. they share.

Choose the best word or phrase to complete the sentence:

Rumi’s works are collections of poetry ................. he wrote about divine love.

Choose the best word or phrase to complete the sentence:

Ismael Al-faruqi, ................. of islamization of knowledge, is the founder of The International Institute of Islamic Thought.

Identify the underlined part that needs correction in the sentence:

Indonesia as a country with the larger Muslim population in the world has the potential for a demographic bonus.

Identify the underlined part that needs correction in the sentence:

Millennial Muslims are experienced a significant behavioral shifting, specifically due to the pandemic COVID-19.

Identify the underlined part that needs correction in the sentence:

One of my good colleagues in scientific is Abdus Salam.

Identify the underlined part that needs correction in the sentence:

The nafs al-lawwama allows people consciousness towards their imperfections by blamed themselves for following their insatiable desires.

Identify the underlined part that needs correction in the sentence:

The Indonesian Sharia Fintech Association supports utilizing many financial sectors, which enabling technology to advance Islamic finance.

Identify the underlined part that needs correction in the sentence:

Most scholars learning Islam and Muslim societies agree with a broad definition of Sharia.

Identify the underlined part that needs correction in the sentence:

Islam contributing a great catalyst for the human pursuit of knowledge.

Identify the underlined part that needs correction in the sentence:

Muhammad, in Islam, is recognized for the final prophet.

Identify the underlined part that needs correction in the sentence:

In the Islamic scholarly belief, “being” (wujud) is not limitation to tangible things.

Identify the underlined part that needs correction in the sentence:

The European islamophobia Report in 2019 conveyed many Islamophobic developments occurred last year in both Europe and across the world.

Identify the underlined part that needs correction in the sentence:

The establishment of the first Muslim centers in Indonesian was probably a result of commercial condition.

Identify the underlined part that needs correction in the sentence:

The populous western part of Indonesia contains relatively much the large Muslim Community than the eastern part.

Identify the underlined part that needs correction in the sentence:

The demise of Majapahit triggered conflict not only between muslims and non-muslims but between Islamic power hierarchies and traditional aristocracy.

Identify the underlined part that needs correction in the sentence:

Unlike other parts of the world, Islam spread in Southeast Asia without a majorly.

Identify the underlined part that needs correction in the sentence:

It is only today that numerous verses of the Quran dealing with phenomena natural have become comprehensible.

Identify the underlined part that needs correction in the sentence:

Ibn Khaldun, was an Arab historian and sociologist, is perhaps the most notable theorist of Muslim Society.

Identify the underlined part that needs correction in the sentence:

The focus of Ibn Khaldun’s sociology is their concept of Asabiyyah (social solidarity).

Identify the underlined part that needs correction in the sentence:

Because not always for good reasons, a lot has changed in Western scholarship relating to Islam since the 1970s.

Identify the underlined part that needs correction in the sentence:

Umrah is similar as hajj but having shorter time in accomplishing it.

Identify the underlined part that needs correction in the sentence:

Zinc could directly prevent vigorous replication but it can shorten the duration of a disease.

Identify the underlined part that needs correction in the sentence:

The name of God specifically dealt with mercy are Ar-Rahman and Ar-Rahim.

Identify the underlined part that needs correction in the sentence:

In the 8th centuried under khalifah al-Mamun al-Rashid, the first observatory was built in Baghdad and subsequent observatories were built around Iraq and Iran.

Identify the underlined part that needs correction in the sentence:

Abdul ar-Rahman al-Sufi, published The Book of fixed Stars, one of the most comprehensivest text on constellations in the sky.

Identify the underlined part that needs correction in the sentence:

Astronomy was of particular interest to Islamic scholarship in Iran and Iraq until this time around 800 AD.

Identify the underlined part that needs correction in the sentence:

Ibn Yunus from Egypt founding errors in Ptolemy's calculations about the movements of the planets.

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

What is the passage about?

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

The passage indicates waqf is..........

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

All of the followings are true, except.......

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

From the passage, it is most likely that Al-Mansuri hospital.......

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

Where in the passage does the author talk about the leading hospital associating between hospital and University?

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

What does “it” in line 17 refer to?

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

According to the passage, the teaching of the universities featured by hospitals would probably....

Question no 91 – 98

One of the most lasting contributions of Islam was the hospital. Funded by donations called waqf, public hospitals treated the sick, provided a place to convalesce and recover, housed the mentally ill, and provided shelter to the aged and infirm. Jewish and Christian doctors, in addition to Muslim physicians, worked in these institutions. Hospitals allowed the poorest to benefit from the knowledge of outstanding doctors: Beggars in Baghdad might be operated on by Rhazes, the great surgeon of the city hospital.

As was increasingly the case in Christian Europe, great cities in the Muslim world competed to house such institutions, hoping to attract the best teachers and books. The Ahmad ibn Tulun Hospital, one of the first of its kind, was built in Cairo between 872 and 874. Perhaps the best-known hospital of the Islamic world, Al-Mansuri Hospital, was also built in Cairo by the Sultan Qalawun in 1285. Four wards, each one specializing in different pathologies, were reputed to house thousands of patients. The buildings surrounded a courtyard cooled by fountains.

Study and education were also important components of Muslim medical culture, and hospitals affiliated with universities educated the next generation of physicians. Founded in the 12th century, the Syrian Al-Nuri Hospital in Damascus was one of the leading medical schools of its time.It was completed with an impressive library donated by the ruler Nur al-Din ibn Zangi. Much like medical students of today, scholars learned from mentoring by experienced doctors. Hospitals featured large lecture halls where talks and readings of classic manuscripts would be held.

The teachings at these universities might provide the foundation for the great medical advances to come, which all stand on the shoulders of the extraordinary practices from Islam’s golden age.

The world “manuscripts” in line 20 is most similar in meaning to.....

Question no 99 – 104

The degree of religious freedom in almost every country in the world is being debated. Governments are likely to emphasize the positive aspects of their society, while human rights campaigners are likely to be much more critical. Nevertheless, the differences over religious rights in Indonesia are usually more acute than any other, with reports depicting a more brutal and oppressive state and others stressing extensive co-existence and harmony.

During the 72nd United Nations General Assembly on September 21, 2017, Indonesia’s Vice President Jusuf Kalla described religious toleration in Indonesia as “better than in other countries” and even as a model “for other countries …”. In turn, Human Rights Watch staff in Indonesia characterized his words as “fantasy,” reflecting “the government’s willful disregard of both the corrosive effect of discriminatory laws that pose a serious danger to the country’s religious minorities, as well as legislative actions to enforce those laws,” according to Human Rights Watch staff in Indonesia. Human Rights Watch further described the speech as “a self-deception experiment” and “a gross insult to religious minorities who are vulnerable to these discriminatory laws.”

Depending on which emphasized features, there are characteristics of Indonesia that can be used to make a case for either of these positions. The widespread harmonious religious relationships, or the widespread patterns of discrimination against certain minorities, as well as the threat of increasing radicalization, are either the pervasive harmonious religious relationships, or systematic discrimination against such minorities.

The main idea of the first paragraph is…….

Question no 99 – 104

The degree of religious freedom in almost every country in the world is being debated. Governments are likely to emphasize the positive aspects of their society, while human rights campaigners are likely to be much more critical. Nevertheless, the differences over religious rights in Indonesia are usually more acute than any other, with reports depicting a more brutal and oppressive state and others stressing extensive co-existence and harmony.

During the 72nd United Nations General Assembly on September 21, 2017, Indonesia’s Vice President Jusuf Kalla described religious toleration in Indonesia as “better than in other countries” and even as a model “for other countries …”. In turn, Human Rights Watch staff in Indonesia characterized his words as “fantasy,” reflecting “the government’s willful disregard of both the corrosive effect of discriminatory laws that pose a serious danger to the country’s religious minorities, as well as legislative actions to enforce those laws,” according to Human Rights Watch staff in Indonesia. Human Rights Watch further described the speech as “a self-deception experiment” and “a gross insult to religious minorities who are vulnerable to these discriminatory laws.”

Depending on which emphasized features, there are characteristics of Indonesia that can be used to make a case for either of these positions. The widespread harmonious religious relationships, or the widespread patterns of discrimination against certain minorities, as well as the threat of increasing radicalization, are either the pervasive harmonious religious relationships, or systematic discrimination against such minorities.

What is the topic of the passage?

Question no 99 – 104

The degree of religious freedom in almost every country in the world is being debated. Governments are likely to emphasize the positive aspects of their society, while human rights campaigners are likely to be much more critical. Nevertheless, the differences over religious rights in Indonesia are usually more acute than any other, with reports depicting a more brutal and oppressive state and others stressing extensive co-existence and harmony.

During the 72nd United Nations General Assembly on September 21, 2017, Indonesia’s Vice President Jusuf Kalla described religious toleration in Indonesia as “better than in other countries” and even as a model “for other countries …”. In turn, Human Rights Watch staff in Indonesia characterized his words as “fantasy,” reflecting “the government’s willful disregard of both the corrosive effect of discriminatory laws that pose a serious danger to the country’s religious minorities, as well as legislative actions to enforce those laws,” according to Human Rights Watch staff in Indonesia. Human Rights Watch further described the speech as “a self-deception experiment” and “a gross insult to religious minorities who are vulnerable to these discriminatory laws.”

Depending on which emphasized features, there are characteristics of Indonesia that can be used to make a case for either of these positions. The widespread harmonious religious relationships, or the widespread patterns of discrimination against certain minorities, as well as the threat of increasing radicalization, are either the pervasive harmonious religious relationships, or systematic discrimination against such minorities.

What is the word “model” in line 9 similar to?

Question no 99 – 104

The degree of religious freedom in almost every country in the world is being debated. Governments are likely to emphasize the positive aspects of their society, while human rights campaigners are likely to be much more critical. Nevertheless, the differences over religious rights in Indonesia are usually more acute than any other, with reports depicting a more brutal and oppressive state and others stressing extensive co-existence and harmony.

During the 72nd United Nations General Assembly on September 21, 2017, Indonesia’s Vice President Jusuf Kalla described religious toleration in Indonesia as “better than in other countries” and even as a model “for other countries …”. In turn, Human Rights Watch staff in Indonesia characterized his words as “fantasy,” reflecting “the government’s willful disregard of both the corrosive effect of discriminatory laws that pose a serious danger to the country’s religious minorities, as well as legislative actions to enforce those laws,” according to Human Rights Watch staff in Indonesia. Human Rights Watch further described the speech as “a self-deception experiment” and “a gross insult to religious minorities who are vulnerable to these discriminatory laws.”

Depending on which emphasized features, there are characteristics of Indonesia that can be used to make a case for either of these positions. The widespread harmonious religious relationships, or the widespread patterns of discrimination against certain minorities, as well as the threat of increasing radicalization, are either the pervasive harmonious religious relationships, or systematic discrimination against such minorities.

“………………human rights watch staff in Indonesia characterized his words as “fantasy”…….” What does the word his refer to?

Question no 99 – 104

The degree of religious freedom in almost every country in the world is being debated. Governments are likely to emphasize the positive aspects of their society, while human rights campaigners are likely to be much more critical. Nevertheless, the differences over religious rights in Indonesia are usually more acute than any other, with reports depicting a more brutal and oppressive state and others stressing extensive co-existence and harmony.

During the 72nd United Nations General Assembly on September 21, 2017, Indonesia’s Vice President Jusuf Kalla described religious toleration in Indonesia as “better than in other countries” and even as a model “for other countries …”. In turn, Human Rights Watch staff in Indonesia characterized his words as “fantasy,” reflecting “the government’s willful disregard of both the corrosive effect of discriminatory laws that pose a serious danger to the country’s religious minorities, as well as legislative actions to enforce those laws,” according to Human Rights Watch staff in Indonesia. Human Rights Watch further described the speech as “a self-deception experiment” and “a gross insult to religious minorities who are vulnerable to these discriminatory laws.”

Depending on which emphasized features, there are characteristics of Indonesia that can be used to make a case for either of these positions. The widespread harmonious religious relationships, or the widespread patterns of discrimination against certain minorities, as well as the threat of increasing radicalization, are either the pervasive harmonious religious relationships, or systematic discrimination against such minorities.

According to the author, Indonesia one of the following, except…..

Question no 99 – 104

The degree of religious freedom in almost every country in the world is being debated. Governments are likely to emphasize the positive aspects of their society, while human rights campaigners are likely to be much more critical. Nevertheless, the differences over religious rights in Indonesia are usually more acute than any other, with reports depicting a more brutal and oppressive state and others stressing extensive co-existence and harmony.

During the 72nd United Nations General Assembly on September 21, 2017, Indonesia’s Vice President Jusuf Kalla described religious toleration in Indonesia as “better than in other countries” and even as a model “for other countries …”. In turn, Human Rights Watch staff in Indonesia characterized his words as “fantasy,” reflecting “the government’s willful disregard of both the corrosive effect of discriminatory laws that pose a serious danger to the country’s religious minorities, as well as legislative actions to enforce those laws,” according to Human Rights Watch staff in Indonesia. Human Rights Watch further described the speech as “a self-deception experiment” and “a gross insult to religious minorities who are vulnerable to these discriminatory laws.”

Depending on which emphasized features, there are characteristics of Indonesia that can be used to make a case for either of these positions. The widespread harmonious religious relationships, or the widespread patterns of discrimination against certain minorities, as well as the threat of increasing radicalization, are either the pervasive harmonious religious relationships, or systematic discrimination against such minorities.

The word “pervasive” line 19 can be replaced by one of the following.

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

According to the passage, the Prophet of Islam said that when a man dies, his work also stops except…..

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

Why does the author mention the planetary system?

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

The word “cosmos” in line 11 is closest to the meaning of which word?

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

In paragraph 3, the sentence reads: “It remains dormant, unutilized, as long as it is not touched by the light of revelation.” What does the word “it” in line 18 refer to?

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

According to paragraph 3, what does “the light of revelation” mean?

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

The topic of the paragraph following the passage is most likely to be…….

Question no 105 – 111

It is noteworthy that the testimony of faith itself is a statement of knowledge. The Prophet of Islam is reported to have said, “When a man dies, his work also stops, except for 3 [things]: acts of charity, which are continued, knowledge by which [all] profit, and a righteous child who prays for him.” Thus, from the very moment of birth to the last breath, a Muslim is required to seek knowledge. This extraordinary emphasis on acquisition of knowledge is not surprising for a religion such as Islam.

The emergence of sciences in Islamic civilization was also viewed in the same religious perspective because Nature as a whole is considered to be a work of God — as one of His Signs — and knowledge concerning nature is sought in order to know God. Likewise, the planetary system is considered in Islam to be a sign of God. Over and over our attention is drawn to the fact that there is an order in the cosmos, and that the sun and the moon move according to a fixed reckoning.

In Islamic terminology, body is called jism, soul nafs and spirit ‘aql. Of these 3, the last one, ‘aql — reason, active intellect — is the one that directly becomes concern, for it is through ‘aql that human beings are capable of knowing, and the metaphysical aspects of ‘aql have profound implications for the whole tradition of the scientific enterprise in Islam. Human intellect, according to the Islamic worldview, is merely a tool, which can be used only in the light of the revealed knowledge, the Qur’an. It remains dormant, unutilized, as long as it is not touched by the light of revelation. Reaching to its highest potential, the active intellect can grasp certain levels of manifest reality. Thus, it is the active intellect, illumined and brought to its full potential through submission to divine command, which is operative behind the whole scheme of scientific methodology in Islam. In order to know, the knower must be guided from beyond, that is the Qur’an.

The passage implies that Islam sees knowledge as……….

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

What does the passage mainly discuss?

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

In the passage about Hajj, it states: "The great pilgrimage, like prayers, also requires ritual purification, symbolized by wearing of the white garments, the ihram." What does ihram in this context mean?

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

What do people do when they perform ifrad?

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

What is NOT true about umrah?

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

Which is NOT one of these methods?

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

What can be inferred about the Ka’bah?

Question no 112 – 118

the last of five pillars of Islam is pilgrimage or Hajj to Sacred monument in and near Mecca performed during the 12th month of the Muslim lunar calendar.  it's an obligation of all adults Muslims at least once in a lifetime if they can afford an are physically able to make the trip. the great pilgrimage,  like prayers also requires ritual purification, symbolized by wearing of the white garments the Ihram. men should don two seamless white sheets. Meanwhile woman May don a long white dress and head covering or Veil. neither jewelry nor perfume is permitted, sexual activity, hunting, and the other bad deeds are prohibited as well.

in addition to the hajj,  there is devotional ritual, the umrah, means visitation generally call the Lesser pilgrimage which we Muslims May perform when visiting the holy sides at other time of the years. those who are on the Hajj often performed little before, during, or after the hajj. however performance of the umrah alone does not replace the hajj obligation. Islamic law or Islamic jurisprudence stipulates three methods of Performing the Hajj ceremonies. ifrad which is the first one and means one by one, is completing the hajj ceremonies first and then the umrah ones. it's the most preferred method of Performing hajj by people. the second one is tamattu that means enjoyment. this ritual is completed by performing the umrah then breaking the state of ritual Purity or sanctification to enjoy the pleasures of Mecca for a few days before resuming the ihram for the hajj. the last one is qiran which mean conjunction it's how people completing both umrah and hajj at the same time.

 the focus of the great pilgrimage is the copper the cube shape symbolizing House of Allah, in which they say great black stone is embedded. the ka'bah was originally built by the prophet Ibrahim and his son Ismail and Blackstone was given to Ibrahim by the angel jibril and thus is a symbol of Allah's convenant with ismail and by extension, the Muslim Community in general.

The topic of the paragraph preceding this passage is most likely to be what?

Question 119-124

According to Islam, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one’s love for God; God should be the highest and foremost object of love. The Qur’an surah At-Taubah verse 24 indicates that one’s love for God has to be superior to one’s love for whatever else that one may come to love in one’s life. This superiority shows itself when the love for God and for His religion comes in conflict with one’s love for one’s personal belongings. In this case, a believer should be able to sacrifice his personal favorite things for the sake of God. In the Holy Qur’an, it is represented by the deed of Ibrahim (Abraham) who gave up his son Ismail. Therefore, a believer is not the person who just loves God. A believer is the person whose love for God is the highest and strongest love he has.

What is the best title for the passage?

Question 119-124

According to Islam, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one’s love for God; God should be the highest and foremost object of love. The Qur’an surah At-Taubah verse 24 indicates that one’s love for God has to be superior to one’s love for whatever else that one may come to love in one’s life. This superiority shows itself when the love for God and for His religion comes in conflict with one’s love for one’s personal belongings. In this case, a believer should be able to sacrifice his personal favorite things for the sake of God. In the Holy Qur’an, it is represented by the deed of Ibrahim (Abraham) who gave up his son Ismail. Therefore, a believer is not the person who just loves God. A believer is the person whose love for God is the highest and strongest love he has.

The word “their” in line 2 refers to………

Question 119-124

According to Islam, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one’s love for God; God should be the highest and foremost object of love. The Qur’an surah At-Taubah verse 24 indicates that one’s love for God has to be superior to one’s love for whatever else that one may come to love in one’s life. This superiority shows itself when the love for God and for His religion comes in conflict with one’s love for one’s personal belongings. In this case, a believer should be able to sacrifice his personal favorite things for the sake of God. In the Holy Qur’an, it is represented by the deed of Ibrahim (Abraham) who gave up his son Ismail. Therefore, a believer is not the person who just loves God. A believer is the person whose love for God is the highest and strongest love he has.

What can be implied from the Surah At-Taubah verse 24?

Question 119-124

According to Islam, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one’s love for God; God should be the highest and foremost object of love. The Qur’an surah At-Taubah verse 24 indicates that one’s love for God has to be superior to one’s love for whatever else that one may come to love in one’s life. This superiority shows itself when the love for God and for His religion comes in conflict with one’s love for one’s personal belongings. In this case, a believer should be able to sacrifice his personal favorite things for the sake of God. In the Holy Qur’an, it is represented by the deed of Ibrahim (Abraham) who gave up his son Ismail. Therefore, a believer is not the person who just loves God. A believer is the person whose love for God is the highest and strongest love he has.

The word “belongings” in line 6 can be replaced with these following words, except……

Question 119-124

According to Islam, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one’s love for God; God should be the highest and foremost object of love. The Qur’an surah At-Taubah verse 24 indicates that one’s love for God has to be superior to one’s love for whatever else that one may come to love in one’s life. This superiority shows itself when the love for God and for His religion comes in conflict with one’s love for one’s personal belongings. In this case, a believer should be able to sacrifice his personal favorite things for the sake of God. In the Holy Qur’an, it is represented by the deed of Ibrahim (Abraham) who gave up his son Ismail. Therefore, a believer is not the person who just loves God. A believer is the person whose love for God is the highest and strongest love he has.

Why does the author mention about Ibrahim and Ismail in the passage?

Question 119-124

According to Islam, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one’s love for God; God should be the highest and foremost object of love. The Qur’an surah At-Taubah verse 24 indicates that one’s love for God has to be superior to one’s love for whatever else that one may come to love in one’s life. This superiority shows itself when the love for God and for His religion comes in conflict with one’s love for one’s personal belongings. In this case, a believer should be able to sacrifice his personal favorite things for the sake of God. In the Holy Qur’an, it is represented by the deed of Ibrahim (Abraham) who gave up his son Ismail. Therefore, a believer is not the person who just loves God. A believer is the person whose love for God is the highest and strongest love he has.

According to the passage, a believer is the person…….

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

Which of the following that is NOT TRUE about algebra?

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

From the passage we can infer that the Islam Golden Age was the time……

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

how many areas of science are explained in the passage?

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

what is the main idea of that paragraph?

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

it can be inferred that the religious purpose of astronomy are……

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

the advancement of Islam medicine is one of these following……

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

the word “they” in line 26 refers to……

Question 125-132

Science and Technology flourished during the Islamic Golden Age from around 780 CE to 1248 CE. During this time, scholars in the Middle East made great advances in some scientific areas.

Islamic scholars studied the mathematics of earlier civilizations in Greece, India, and China. They then made advances in many areas including geometry and trigonometry. Perhaps the most important mathematical advancement was in the area of algebra. Two great Islamic mathematicians, al-Khwarizmi and Omar Khayyam, helped develop algebra into a separate field of mathematics. In fact, the name "algebra" comes from the Arabic "al-jabr", which means "reunion of broken parts."

In addition, astronomy was an important part of Islamic science. It was used for navigation, determining an accurate calendar, and for determining the direction of Mecca and prayer times. Islamic astronomers built large observatories for viewing the stars. They also designed detailed celestial globes showing the positions of the stars and planets in relation to the Earth. New tools were developed including the quadrant and the astrolabe.

Islamic medicine was well-advanced for this period of time. Doctors were required to attend medical school where they studied the works of the Ancient Greeks and Indians. Islamic scholars added to this work with new medical theories and ideas. Most major cities had a large hospital where anyone could go to seek healthcare. One of the largest hospitals in Cairo, Egypt was said to help 4,000 patients a day. One of the most lasting influences of Islamic medicine was a medical book written by Ibn Sina called The Canon of Medicine. This book was used as the standard medical textbook both in the Islamic world and throughout Europe for hundreds of years.

Lastly, in engineering, due to the scarceness and importance of water in the Middle East, much of the efforts of Islamic engineers went into ways to store and move water. They built dams, irrigation canals, waterwheels, pumps, aqueducts, and cisterns. They also invented various ways to measure water and control the flow of water. Islamic engineers also made significant contributions in the areas of optics, mechanics, clocks, wind power, and chemistry.

All of these words are related to “celestial” in paragraph 3, except……

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

The second paragraph includes………

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

The following are Ibn Rushd professions, except..........

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

According to the passage, Ibn Rushd was................

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

According to the passage, Ibn Rushd believes that philosophy...........

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

What does Ibn Rushd think about philosophy and religion?

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

What does the world “it” in line 8 refer to?

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

Where in the passage does the author mention Ibn Rushd idea about a man’s fate?

Question 133-140

Ibn Rushd (1126 – 1198), whose Latin name was Averroes, was the most outstanding philosopher in the Islamic world working within the Peripatetic (Greek) tradition. He was particularly interested in the work of Aristotle and wrote a large number of commentaries of differing length on his works. Ibn Rushd was not only a philosopher but also a judge, legal thinker, physician, and politician, like so many of the other philosophers in the Islamic world. His work is marked by its commitment to what he took to be pure Aristotelianism and his relative antipathy to Neoplatonism. He defended the acceptability of philosophy in the Islamic world, arguing that it does not contradict religion but complements it. Ibn Rushd held that philosophy represents the system of demonstrative or rational argumentation, while religion presents the conclusions of philosophy to a wider audience in a form that enables the latter to understand how to act.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to Al-Ghazali’s work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a deep influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. Al Rushd’s longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Quranic concepts.

During his lifetime, Ibn Rushd suffered at the hands of rulers who were occasionally unsympathetic to philosophy, and after his death his style of philosophy soon fell out of fashion in the Arabic-speaking Islamic world. It is the commentaries that led to his continuing influence in Jewish and Christian Europe long after he was forgotten in the Islamic world.

what does the word “contradict” mean?